Why Practicing Arya White Tara?

In Tibetan Buddhism, White Tara is a bodhisattva and goddess who represents compassion, healing, and longevity. 

Compassion: White Tara is associated with maternal compassion and is often depicted, with a young face. She is said to see all suffering and cries for help in the human world. 

Healing: White Tara is associated with healing and is sometimes depicted in a trinity of healing deities. 

Longevity: White Tara is associated with lengthening one's lifespan so that they can continue practicing the Dharma. 

Purity: White Tara's white color symbolizes purity, wisdom, and truth. 

Absolute Truth: White Tara's white color also indicates that she is Absolute Truth. 

Essence of the Buddhas: White Tara is often referred to as the Mother of all the Buddhas and is said to be the essence of the past, present, and future Buddhas. 

White Tara is worshipped in Tibet and Nepal and is second in popularity only to Avalokiteshvara. 

She is often depicted with eyes in the palms of her hands, on the soles of her feet, and in the center of her forehead. She also holds a lotus flower in her left hand, which symbolizes the past, present, and future Buddhas. 

What's the difference between White Tara and Green Tara? 

Green Tara and White Tara are two of the most popular forms of the Buddhist goddess Tara, and they differ in color, posture, and what they represent: 

Color: Green Tara is emerald green, while White Tara is white. 

Posture: Green Tara is in her royal ease posture, with her right leg extended forward. White Tara is in the Vajra-paryanka posture. 

Lotus: Green Tara holds a blue lotus, while White Tara holds a white lotus. 

Eyes: Green Tara has two eyes, while White Tara has seven, with three on her face, two on her palms, and two on her legs. 

Representation: Green Tara is often depicted as a young, mischievous girl, while White Tara is depicted as a mature woman.

Focus: Green Tara focuses on eliminating obstacles and overcoming fears, while White Tara focuses on healing, serenity, and extending life. 

Symbolism: Green Tara's color symbolizes her connection to nature and her role as a protector. White Tara's calm energy symbolizes nurturing, peace, and a mother's love. 

Practices: Green Tara practices focus on accomplishing activities, while White Tara practices focus on pacifying illness. 

Together, Green Tara and White Tara represent unending compassion around the world at all times., serenity, and extending life. 

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*Footnote
Vajrayana features countless skillful and powerful methods that, if practised in the proper way, can make the process of accumulation and purification incredibly swift and direct. It is absolutely necessary to have pure motivation and to know that Vajrayana practise is not carried out to increase one’s own ego, power, or self-interest.

Thank you for reading. May you find peace and great bliss. With your support, it helps to spread the Buddha’s precious teachings and turn 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 then obtain omniscience then.

Having defeated the enemies wrongdoings

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 on the picture(s).

Picture(s) courtesy and credit to the rightful

distributors and/or studios

The picture(s) are intended for editorial use only.

 

The Great Manifestation of Avaloketishvara Bodhisattva - Chenrezig

Why is Chenrezig known as the Buddha of compassion?

Chenrezig is a Buddha who symbolizes the compassion of all the Buddhas. He vowed himself that he would not rest until all beings entered Nirvana.

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In that process, he takes a vow: "May I be able to establish in emancipation all the living beings in the cruel Land of Snow, where beings are so hard to discipline and none of the Buddhas of the three times has stepped out.

I may be able to mature and liberate them, each according to his way. May that gloomy, cruel country become bright, to the island of precious jewels." and takes a form with 1000 arms, 1000 eyes, and 11 heads to see and help everyone who is needed.

The meaning of the word chengrezig is CHAN means "eye, RE means "idea of continuity, and ZIG means 'to look." 

He is one of the celebrated deities, and he was the lord gifted with complete enlightenment who refrains from entering the blissful state of nirvana to remain below and save the living being of the earth. 

He is visualized in many forms, with various
numbers of faces armed and with various
colors and ornaments. He is four-armed
Chenrezig; his two arms are joined in the
prayer position, and his left arm is holding a
lotus flower, and his right hand is holding a
crystal mala (rosary).

He used to count that rosary and repeat his mantra, "Om Mani Padme Hum." He is the Boddhisattva of boundless compassion, which is the very embodiment and realization of the four immeasurable hands and arms signed of his. 

Universal love and compassion are the very foundation of every bodhisattva's spirituality, yet nowhere are they more evident than in Chenrezig. In many ways, he is the archetypal expression of compassion, which is the prerequisite for attaining enlightenment. 

What is the power of Chenrezig?

Reciting the Chenrezig mantra can bring all these incredible benefits because the act of reciting it with a strong, pure motivation has the power to transform our mind in two ways: 

By diminishing our negative minds and thus purifying our delusions, and by increasing our positive minds and thus accumulating great merit. 

What are the benefits of Chenrezig's mantra? 

Then the particular benefit of these mantras is that you generate great compassion for all sentient beings. Therefore, this is the best thing that you can do for world peace. Reciting these mantras is unbelievably important, it makes one's mind more peaceful, more calm, and more compassionate to others. 

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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 2008, we have been effortlessly providing free distribution of Dharma posts and articles throughout the previous 16 years. 

We have exceptionally constrained support and do not receive subsidies or funding from people in general.

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

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

Aspiration For Bodhichitta

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

Dedication of Merit 

By this merit, may we then obtain omniscience then. 

Having defeated the enemies wrongdoing. 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 on the picture(s).

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

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A Practitioner's Guide to Mantra (1/3)

All Buddhist mantras were taught by the historical Buddhas, or his emanations.

Introduction on how mantras and malas are used in Tibetan Buddhism:

Tibetan Buddhist mantras are words originally spoken by a Buddha while deep in meditation. Reciting them helps to replace the endless internal chatter of the mind with calming syllables that purify karmic imprints, bring beneficial energy, focus concentration, and offer protection and blessings.

Chanting a mantra cannot by itself liberate a person from cyclic existence. While chanting, one also must transform and focus one's thoughts.

To engage the mind in this way requires preparation—receiving teachings from a qualified master, reflecting on and contemplating those teachings, and engaging in skillful meditation practice. 

The fundamental reason for the use of mantras in meditation is the deity.

Why are mantras said in Tibetan Buddhism? What is their significance and power?

Mantras are customarily an important aspect of Tibetan Buddhist practice. They usually correspond to specific deities; each deity has one or more mantras associated with him or her. Therefore, the reason for reciting a specific mantra is the wish to achieve the qualities associated with that specific deity. 

If someone wishes to develop discernment, they might meditate on Manjushri and recite his mantra.

If purification is the main emphasis in practice, meditation on Vajrasattva and the recitation of his 100-syllable or six-syllable mantra are recommended.  

Om Mani Padmi Hung 

The most commonly practiced mantra is OM Mani PADME HUM, the principal mantra of Avalokiteshvara, the Bodhisattva who embodies the compassion of all Buddhas. 

The development of impartial love and compassion is the essence of spiritual practice; in the same way, this mantra is the essence of all mantras. 

Its six syllables prevent rebirth in the six realms of samsara and contain the essence of the buddhas who liberate the six realms, as well as the essence of the six perfections practiced in the Mahayana. 

The fundamental reason for the use of mantras in meditation on deities is that a deity's mantra is no different than that of that of that deity himself or herself.

You can regard the recitation of a mantra as calling a deity by name, and indeed, many mantras are phrased in that way. But really, a mantra is more than the deity's name; it is the deity appearing as sound. For that reason, the written form of a mantra is regarded as a type of Nirmanakaya Buddha.

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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 2008, we have been effortlessly providing free distribution of Dharma posts and articles throughout the previous 16 years. 

We have exceptionally constrained support and do not receive subsidies or funding from people in general.

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

Thank you for reading. May you find peace and great bliss. With your support, it helps to spread the Buddha’s precious teachings and turn 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 then obtain omniscience then.
Having defeated the enemies wrongdoings
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 on the picture(s).
Picture(s) courtesy and credit to the rightful distributors and/or studios
The picture(s) are intended for editorial use only.

The Basic Introduction To The Bodhisattva Vow

Ksitigarbha Bodhisattva / 地蔵菩薩

The Bodhisattva vow is a vow (Sanskrit: pranidhana, lit. aspiration or resolution) taken by some Mahayana Buddhists to achieve full Buddhahood for the sake of all sentient beings. One who has taken the vow is nominally known as a Bodhisattva (a being working towards Buddhahood). This can be done by venerating all Buddhas and by cultivating supreme moral and spiritual perfection to be placed in the service of others.

Particularly, Bodhisattvas promise to practice the six perfections of giving, moral discipline, patience, effort, concentration, and wisdom in order to fulfil their hicitta aim of attaining Buddhahood for the sake of all beings. 

The vow is commonly taken in a ritual setting, overseen by a senior monastic, teacher, or guru. Whereas the pratimokṣa vows cease at death, the bodhisattva vow extends into future lives. The Bodhisattva vows should not be confused with the Bodhisattva Precepts (Sanskrit: Bodhisattva-sila), which are specific ethical guidelines for Bodhisattvas. 

According to the Mahavastu, Shakyamuni Buddha's first vow to become a Buddha was made under another past Buddha also called Shakyamuni. The vow is reported as follows:

When the Bodhisattvas have laid up an abundant store of merit and have their body and mind well developed, they approach the beautiful Buddhas and turn their thoughts to enlightenment (each vowing).

"By the merit I have formerly laid up in store, may I have insight into all things. May my vow not come to naught, but may what I vow come to pass.

"May my store of the root of merit be great enough for all living beings. Whatever evil deed has been done by me, may I alone reap its bitter fruit.

"So may I run my course through the world as He whose mind is rid of attachments does. May I set rolling the wheel of Dharma that has not its equal and is honoured and revered by devas and men." 

The Mahavastu depicts Shakyamuni taking other vows under other past Buddhas. When he meets the past Buddha Samitavin, the text also contains another vow, which is similar to the "fourfold vow" found in Mahayana sources:

May I in some future time become a Tathagata, an Arhan, a perfect Buddha, proficient in knowledge and conduct, a Sugata, an unsurpassed knower of the world, a driver of tameable men, and a teacher of devas and men, as this exalted Samitāvin now is. May I become endowed with the thirty-two marks of a great man, and may my body be adorned with his eighty minor characteristics. 

May I have the eighteen distinctive attributes of Buddhahood, be strong with the ten powers of a Tathagata, and be confident with the four grounds of self-confidence, as this exalted, perfect Buddha Samitāvin now is. Having crossed over, may I lead others across; comforted, may I comfort others; emancipated, may I emancipate others. May I become so for the benefit and welfare of mankind, out of compassion for the world, for the good of the multitude, and for the welfare and benefit of devas and men. 

The Theravada Nidanakatha has the following verses attributed to Sumedha (the past life of the Buddha) when he made his vow to become a Buddha under the past Buddha Dipankara: 

As I lay upon the ground, this was the thought in my heart: if I wished it, I might this day destroy within me all human passions.

But why should I, in disguise, arrive at the knowledge of the truth? I will attain omniscience and become a Buddha, and I will save men and devas.

Why should I cross the ocean resolutely but alone? I will attain omniscience and enable men and devas to cross.

By this resolution of mine, I, a man of resolution, will attain omniscience and save men and devas, cutting off the stream of transmigration, annihilating the three forms of existence, and embarking on the ship of the truth. I will carry across with me men and devas. 

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We need your help to secure the future of scholarly interaction with Buddhism. Since our very first publication of Dharma works and activities in 2008, we have been effortlessly providing free distribution of Dharma posts and articles throughout the previous 14 years. We have exceptionally constrained support and do not receive subsidies or funding from people in general.

 

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

 

Thank you for reading. May you find peace and great bliss. With your support, it helps to spread the Buddha’s precious teachings and turn 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 then obtain omniscience then.

Having defeated the enemies wrongdoings

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 on the picture(s).

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

The picture(s) are intended for editorial use only.

 

The Ten Stages of the Bodhisattva Path - Seventh Bhumi (7/10)

 

Sarvanivarana-Vishkambhin Bodhisattva 除蓋障菩薩

In Buddhism, Bhumi, or stage. Every stage represents a level of attainment in that case and serves as the basis for the next one. Each level marks a definite advancement in one's training that is accompanied by progressively greater power and wisdom.

Stages, or Bhumi, is a Sanskrit word for "land" or "ground," and the list of ten Bhumis are ten "lands" a Bodhisattva must pass through on the way to Buddhahood. The Bhumis were important to early Mahayana Buddhism. A list of ten Bhumis appears in several Mahayana texts, although they are not always identical. The Bhumis are also associated with the perfections, or Paramitas.

The ten Bhumis literally mean the "grounds" or levels of Bodhisattvas in which the qualities of their training unfold. With the attainment of the tenth Bhumi, one arrives at and eventually reaches perfection at complete enlightenment. 

Maitreya Bodhisattva 彌勒菩薩

Many schools of Buddhism describe some kind of path of development. Often, these are extensions of the Eightfold Path. Since this is a description of the progress of a Bodhisattva, much of the list below promotes the turning from concern for oneself to concern for others.

In Mahayana Buddhism, the Bodhisattva is the ideal of practise. This is an enlightened being who vows to remain in the world until all other beings realise enlightenment.

Here is a standard list taken from the Dashabhumika-sutra, which is taken from the larger Avatamsaka, or Flower Garland Sutra.

In the Ten Bhumis of the Dasabhumika Sutra. It refers to the following ten Bhumis:

1. The stage of joy, in which one rejoices at realising a partial aspect of the truth. 
2. The stage of freedom from defilement, in which one is free from all defilement.
3. The stage of the emission of light, in which one radiates the light of wisdom.
4. The stage of glowing wisdom, in which the flame of wisdom burns away earthly desires. 
5. The stage of the Difficult to Master. (Sanskrit: sudurjaya), in which one surmounts the illusions of darkness, or ignorance as the Middle Way. 
6. The stage of the sixth Bhumi, the manifest (Sanskrit: Abhimukhī) in which supreme wisdom begins to manifest.   
7. The stage of  the seventh Bhumi, the Gone Afar (Sanskrit: Duramgama), in which one rises above the states of the two vehicles. 
   
   Arya White Tara  白度母

The seventh Bhumi, the Gone Afar, is when the Bodhisattvas on the seventh level develop the ability to contemplate signlessness uninterruptedly and enter into advanced meditative absorptions for extended periods of time, thus passing beyond both the mundane and supramundane paths of sravakas and Pratyekabuddhas (hearers and solitary realizers). 

For this reason, this level is called Gone Afar. According to Nagarjuna,

The seventh is gone afar because
The number of his qualities has increased.
Moment by moment, he can enter
The equipoise of cessation 

On this level, Bodhisattvas perfect their skill in means of meditation and practice (Thabs la mkhas pa, Tibetan; Upaya-Kausalya, Sanskrit), which is their ability to cleverly adapt their teaching tactics to the individual proclivities and needs of their audiences. They also develop the ability to know the thoughts of others and, in every moment, are able to practice all the perfections. All thoughts and actions are free from afflictions, and they constantly act spontaneously and effectively for the benefit of others. 

Donations for our Buddhist research and development

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 2008, we have been effortlessly providing free distribution of Dharma posts and articles throughout the previous 14 years. We have exceptionally constrained support and do not receive subsidies or funding from people in general.

 

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

 

Thank you for reading. May you find peace and great bliss. With your support, it helps to spread the Buddha’s precious teachings and turn 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 then obtain omniscience then.

Having defeated the enemies wrongdoings

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 on the picture(s).

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

The picture(s) are intended for editorial use only.

The Ten Stages of the Bodhisattva Path - Sixth Bhumi (6/10)

Manjushri Bodhisattva

In Buddhism, Bhumi, or stage. Every stage represents a level of attainment in that case and serves as the basis for the next one. Each level marks a definite advancement in one's training that is accompanied by progressively greater power and wisdom.

Stages, or Bhumi, is a Sanskrit word for "land" or "ground," and the list of ten Bhumis are ten "lands" a Bodhisattva must pass through on the way to Buddhahood. The Bhumis were important to early Mahayana Buddhism. A list of ten Bhumis appears in several Mahayana texts, although they are not always identical. The Bhumis are also associated with the perfections, or Paramitas.

The ten Bhumis literally mean the "grounds" or levels of Bodhisattvas in which the qualities of their training unfold. With the attainment of the tenth Bhumi, one arrives at and eventually reaches perfection at complete enlightenment.

Manjushri in tantric union with his consort, the Bodhisattva Saraswati

Many schools of Buddhism describe some kind of path of development. Often, these are extensions of the Eightfold Path. Since this is a description of the progress of a Bodhisattva, much of the list below promotes the turning from concern for oneself to concern for others.

In Mahayana Buddhism, the Bodhisattva is the ideal of practise. This is an enlightened being who vows to remain in the world until all other beings realise enlightenment.

Here is a standard list taken from the Dashabhumika-sutra, which is taken from the larger Avatamsaka, or Flower Garland Sutra.

In the Ten Bhumis of the Dasabhumika Sutra. It refers to the following ten Bhumis:

1. The stage of joy, in which one rejoices at realising a partial aspect of the truth. 
2. The stage of freedom from defilement, in which one is free from all defilement.
3. The stage of the emission of light, in which one radiates the light of wisdom.
4. The stage of glowing wisdom, in which the flame of wisdom burns away earthly desires. 
5. The stage of the Difficult to Master. (Sanskrit: sudurjaya), in which one surmounts the illusions of darkness, or ignorance as the Middle Way. 
6. The stage of The sixth Bhumi, the manifest (Sanskrit: Abhimukhi) in which supreme wisdom begins to manifest.   
   
   Akasagarbha Bodhisattva 虛空藏菩薩

The sixth level is called the "Manifest" because the bodhisattva clearly perceives the workings of dependent arising and directly understands "the signless" (in Tibetan: Mtshan ma med pa, in Sanskrit: Animitta). The term signless refers to the fact that phenomena seem to possess their apparent qualities by way of their own nature, but when one examines this appearance, one realises that all qualities are merely mentally imputed and not a part of the nature of the objects they appear to characterise. 

As a result of these understandings, bodhisattvas manifest meditative wisdom and avoid attachment to either cyclic existence or nirvana. Having overcome all attachments, Bodhisattvas on this level can attain nirvana, but because of the force of the mind of awakening, they decide to remain in the world in order to benefit other sentient beings. 

They cultivate the perfection of wisdom, through which they perceive all phenomena as lacking inherent existence, as being like dreams, illusions, reflections, or magically created objects. All notions of "I" and "other" are transcended, along with conceptions of "inherent existence" and "inherent nonexistence. These sixth-level bodhisattvas abide in contemplation of suchness, with minds that are undisturbed by false ideas.

Donations for our Buddhist research and development

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 2008, we have been effortlessly providing free distribution of Dharma posts and articles throughout the previous 14 years. We have exceptionally constrained support and do not receive subsidies or funding from people in general.

 

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

 

Thank you for reading. May you find peace and great bliss. With your support, it helps to spread the Buddha’s precious teachings and turn 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 then obtain omniscience then.

Having defeated the enemies wrongdoings

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 on the picture(s).

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

The picture(s) are intended for editorial use only.

The Ten Stages of the Bodhisattva Path

Then the Bodhisattva Avalokitevara addressed the Blessed One, "Blessed One, the ten stages of the Bodhisattva are called: 

1. The stage of joy, in which one rejoices at realising a partial aspect of the truth. 
2. The stage of freedom from defilement, in which one is free from all defilement.
3. The stage of the emission of light, in which one radiates the light of wisdom.
4. The stage of glowing wisdom, in which the flame of wisdom burns away earthly desires.
5. The stage of overcoming final illusions, in which one surmounts the illusions of darkness or ignorance of the Middle Way.
6. The stage of the sign of supreme wisdom, in which the supreme wisdom begins to appear.
7. The stage of progression in which one rises above the paths of the two vehicles.
8. The stage of immobility, in which one dwells firmly in the truth of the Middle Way and cannot be perturbed by anything.
9. The stage of all-penetrating wisdom, in which one preaches the Law freely and without restriction.
10. The stage of the Dharma cloud, in which one benefits all sentient beings with the Dharma or Law, just as a cloud sends down rain impartially upon all things. 
    
    The Ten Stages of the Bodhisattva Path

Stages, or bhumi, is a Sanskrit word for "land" or "ground," and the list of ten bhumis are ten "lands" a bodhisattva must pass through on the way to Buddhahood. The bhumis were important to early Mahayana Buddhism. A list of ten bhumis appears in several Mahayana texts, although they are not always identical. The bhumis are also associated with the perfections, or Paramitas.

The ten bhumis literally mean the "grounds" or levels of Bodhisattvas in which the qualities of their training unfold. With the attainment of the tenth bhūmi, one arrives at and eventually reaches perfection at complete enlightenment.

Many schools of Buddhism describe some kind of path of development. Often, these are extensions of the Eightfold Path. Since this is a description of the progress of a bodhisattva, much of the list below promotes the turning from concern for oneself to concern for others.

In Mahayana Buddhism, the bodhisattva is the ideal of practise. This is an enlightened being who vows to remain in the world until all other beings realise enlightenment.

Here is a standard list taken from the Dashabhumika-sutra, which is taken from the larger Avatamsaka, or Flower Garland Sutra.

Who's Vajragarbha?

Vajragarbha in Tibet is known as Dorje Nyingpo. Vajragarbha is a Bodhisattva who compiled the Dzogchen teachings given by the Buddha Samantabhadra in Akanishtha. He is counted as one of Terton Sogyal's previous incarnations.

The main interlocutor of the Buddha’s entourage throughout many of the Yoginītantras, such as the Hevajra Tantra, is also called Vajragarbha. 

Vajragarbha Explains the Ten Bhumis

In the Ten Bhumis chapter, the explanation of the bodhisattva path is given by the bodhisattva Vajra­garbha (Dorje Nyingpo). He is empowered by Bhagavat Sakyamuni, whose urṇa hair light rays, called the light of Bodhisattva power, gave him the authorization to teach.

The first few verses of the text, where Vajragarbha explains the qualities of just the first bhumi, Perfect Joy, inform the assembly of Bodhisattvas of the tremendous benefits achieved on that first stage on the path.

They have accumulated good qualities, are endowed with goodness,
Have served the sugatas, are loving, kind, and helpful,
Have a vast motivation, have the pure nature of good intentions,
And develop an unequalled aspiration for the wisdom of the Jinas.

They are diligent in purifying the strengths of the Buddhas and omniscience.
In order to fulfil the Dharma of the jinas and protect beings.
With great kindness, they develop sublime aspiration.
To purify Buddha realms and turn the wheel of the Dharma.

In one instant, they have nonconceptual knowledge of the three times
So that there is the timely purification of various beings.

In brief, they desire all the qualities of the guides.
And develop a vast aspiration equal to space.

They have the power of wisdom, all-preceding compassion, and the employment of method. 

They have pure motivation and intention and immeasurable strengths.

They have unimpeded manifestations for others who are to be guided.

They have become the same as the sugatas and have developed the supreme motivation. 

Simultaneously with the precious motivation of the sons of the Tathdagatas,

They transcend the conduct of childlike beings and gain the conduct of the Buddhas. 

They are born into the family of the ten strengths and do not commit infractions.

They have become the same as the Jinas and will definitely have the highest enlightenment.

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We need your help to secure the future of scholarly interaction with Buddhism. Since our very first publication of Dharma works and activities in 2008, we have been effortlessly providing free distribution of Dharma posts and articles throughout the previous 14 years. We have exceptionally constrained support and do not receive subsidies or funding from people in general.

 

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

 

Thank you for reading. May you find peace and great bliss. With your support, it helps to spread the Buddha’s precious teachings and turn 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 then obtain omniscience then.

Having defeated the enemies wrongdoings

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 on the picture(s).

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

The picture(s) are intended for editorial use only.

 

The Eight Auspicious Symbols of Vajrayana - Treasure Vase

The Eight Auspicious Symbols are one of the most common, yet very popular in the Vajrayana Buddhism or  Tibetan Buddhism and culture for over thousands of years.

Eight Auspicious Symbols in the Sanskrit word is  "Ashtamangala". In the Tibetan language is known as "Tashee-tag-gyay" The Eight Auspicious Symbols of Buddhism is a genre of Buddhist symbolism. The symbols derive from Indian iconography and have become especially popular in Tibetan Buddhism. 

The Eight Auspicious Symbols are traditionally offered to Lama, teachers during long life ceremonies and are used in various forms of ritual art. It is believed that each of the Tibetan symbols represents one aspect of the Buddha’s teachings and when appearing all together their powers are multiplied. 

In this fascinating study,the Eight Auspicious Symbols are as follows:-

1. Right-Coiled White Conch Shell

2. Precious Parasol 

3. Victory Banner 

4. Golden Fishes 

5. Dharma Wheel 

6. Endless Knot 

7. Lotus Flower 

8. Treasure Vase

These eight symbols of good fortune represent the offerings made by the Gods, and Brahma to Shakyamuni Buddha immediately after he attained enlightenment. 

What do the eight symbols of Buddhism mean?

In Buddhism, these eight symbols of good fortune represent the offerings made by the gods to Shakyamuni Buddha immediately.

8. Treasure Vase

What does the treasure vase symbolise in Buddhism?

The treasure vase (Sanskrit: Nidhana kumbha; Tibetan: bumpa) represents "an inexhaustible source of long life, wealth, and prosperity, which fulfils all one's spiritual and material wishes."

The treasure vase, metaphorically, is the vase of inexhaustible treasures, which represents health, longevity, wealth, and wisdom and emphasises 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 Vase of Inexhaustible Treasures is also known as "The Treasure Chest." It symbolises the spiritual abundance of the Buddha. No matter how much of Buddha's treasure he gave away, the amount of treasure in his chest never diminished. Despite the fact that Buddha's teachings have been disseminated to billions of people over the ages, his love and wisdom will never dim.

The treasure vase represents health, longevity, wealth, prosperity, wisdom, and the phenomenon of space. The jewels that appear on the upper rim of the vase represent Buddha, Dharma, and sangha.

The great treasure vase, as described in the Buddhist mandala offering, is shaped from gold and studded with an assembly of precious gems. A silk scarf from the god realm is tied around its neck, and its top is sealed with a wish-granting tree. The roots of this tree pervade the contained waters of longevity, amazingly creating all manner of treasures. 

Sealed treasure vases may be placed or buried at sacred geomantic locations, such as mountain passes, pilgrimage sites, springs, rivers, and oceans. Here, their function is both to spread profusion to the milieu and to mollify the indigenous spirits who stand in these places. Besides the iconography of the Eight Auspicious Symbols, Treasure Vases filled with saffron water are found near the shrine offerings in a Tibetan Buddhist temple.

An ancient text called the Heap of Good Fortune Sutra (Aryamangalakutanama-mahayanasutra), while addressing the Buddha, has this to say on the issue:

Veneration to you with your head like a protecting parasol,

with eyes like the precious golden fishes
With a neck like a precious, adorned vase of good fortune,
With speech like a right-turning Dharma shell,

With a mind infinite with wisdom like the never-ending knot,
With a tongue open like the auspicious pink lotus,

With a body proclaiming triumph over the attacking armies of Mara,

with feet that tread the path of Dharma like the auspicious wheel. 

Donations for our Buddhist research and development

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 2008, we have been effortlessly providing free distribution of Dharma posts and articles throughout the previous 14 years. We have exceptionally constrained support and do not receive subsidies or funding from people in general.

 

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

 

Thank you for reading. May you find peace and great bliss. With your support, it helps to spread the Buddha’s precious teachings and turn 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 then obtain omniscience then.

Having defeated the enemies wrongdoings

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 on the picture(s).

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

The picture(s) are intended for editorial use only.