The Ten Stages of the Bodhisattva Path - Fourth Bhumi (4/10)

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.

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.

Mahasthamaprapta Bodhisattva / 大勢至菩薩

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. 

In the fourth stage, the Bodhisattva addressed the ignorance of attachment to attainments in concentration and the ignorance of attachment to religion. The stage of glowing wisdom, in which the flame of wisdom burns away earthly desires. 

On the fourth level, the "Radiant Intellect", Bodhisattvas cultivate the perfection of effort and eliminate afflictions. According to Wonch'uk, this level is so named because fourth-bhumi Bodhisattvas "constantly emit the radiance of exalted wisdom." 

He also cites Maitreya's Ornament for the Mahayana Sutras, which explains that Bodhisattvas on this level burn up the afflictive obstructions and the obstructions to omniscience with the radiance of their wisdom. They enter into progressively deeper meditative absorptions and attain powerful mental clarity as a result.

This eliminates laziness and increases their ability to practise meditation for extended periods of time. They destroy deeply rooted afflictions and cultivate the thirty-seven factors of awakening.

Through training in these thirty-seven practises, Bodhisattvas develop great skill in meditative absorptions and cultivate wisdom while weakening the artificial and innate conceptions of true existence. 

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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 - Third Bhumi (3/10)

 

Eleventh-Faced Avalokiteshvara

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.

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.
   

Ksitigarbha Bodhisattva / 南無地藏王菩薩

The stage of the emission of light, in which one radiates the light of wisdom.

The Third Bodhisattva Bhumi, the ‘Luminous’:A copper-coloured glow is seen due to the fact that Primordial Wisdom shines through the phenomena. Perceived. Gradually, streams of rainbow light can appear. Here Kshanti Paramita, ‘Patience, is perfected.

Bhumi      : 3rd Stages
Qualities/realisation  : The Bodhisattva can take birth as a ruler over the Heaven of Thirty-three, like Indra.

Perfecting the paramita of : Patience 

The light maker/the luminous (Prabhakari): Bodhisattvas on this level cultivate the perfection of patience. Trainees on the third level overcome all tendencies towards anger, and never react with hatred (or even annoyance) to any harmful acts or words. Rather, their equanimity remains constant, and all sentient beings are viewed with love and compassion. 

All anger and resentment rebound on the person who generates them, and they do nothing to eliminate harm that one has already experienced. They are counterproductive in that they destroy one’s peace of mind and lead to unfavourable future situations. 

There is nothing to be gained through anger and resentment, revenge does nothing to change the past, and so the bodhisattva avoids them. Moreover, one’s present suffering is only a result of one’s own past misdeeds; so one’s enemy is only an agent of the inevitable fruition of karma.

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 - Second Bhumi (2/10)

Akasagarbha Bodhisattva / 虛空藏菩薩

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.

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. 

The stage of freedom from defilement, in which one is free from all defilement.  

The Second Bhumi: The stage of freedom from defilement

Bodhisattvas on the second level, the "Stainless", perfect ethics and overcome all tendencies towards engagement in negative actions. Their control becomes so complete that even in dreams, they have no immoral thoughts. 

On all occasions of waking and dreaming, his movements or activities of body, speech, and mind are pure of even subtle infractions. He fulfils the three paths of virtuous actions—abandoning killing, stealing, and sexual misconduct—with his body; the middle four—abandoning lying, divisive talk, harsh speech, and senseless chatter—with his speech; and the last three—abandoning covetousness, harmful intent, and wrong views—with his mind. Not only does he refrain from what is prohibited, but he also fulfils all the positive achievements related to proper ethics.

According to Nagarjuna

The second is called the Stainless
Because all ten [virtuous] actions
Of body, speech, and mind are stainless
And they naturally abide by those [deeds of ethics].
Through the maturation of those [good qualities],
The perfection of ethics becomes supreme.
They become Universal Monarchs, helping beings,
Masters of the glorious four continents and of the seven precious objects.

Because of this, the bodhisattva's mind becomes purified and equanimous, which is a prerequisite for training in the four rupadhyanas ("form" meditative absorptions, i.e., those correlated with the form realm) and the four arupadhyanas (formless absorptions).

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 - First Bhumi (1/10)

Samantabhadra 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.

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.

Manjusri Bodhisattva

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 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. 

Avalokiteshvara Bodhisattva

The First Bhumi: The Stage of Joy

The First Bhumi, called "Very Joyous", is attained with the first direct perception of emptiness (Sunyata) and is simultaneous with entry into the third of the five paths to awakening, the path of seeing. 

It is called "very joyous" because the Bodhisattva works at the perfections of generosity and develops the ability to give away everything without regret and with no thought of praise or reward (for themselves). 

All phenomena are viewed as empty and subject to decay, suffering, and death, and so Bodhisattvas lose all attachment to them. The first level Bodhisattvas directly understand that people do not exist by way of their own nature. 

Due to this, they overcome the false idea that the five aggregates constitute a truly existing person. They also eliminate predispositions towards corrupted ethics so completely that they will not arise again.

Despite having directly and correctly perceived emptiness, bodhisattvas on the first level are primarily motivated by faith. They train in ethics in order to cleanse their minds of negativity, and so they prepare themselves for the cultivation of mundane meditative absorption that comes on the second level.

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.

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 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.