The power of chanting

A mantra—literally “that which protects the mind”—is a series of Sanskrit syllables that evoke the energy of a particular Buddha or Bodhisattva. It works as a sacred sound that brings blessings to ourselves and others and as a tool to transform our mind into one that is more compassionate and wise.

Introduction

For thousands of years, in a wide range of cultural traditions, people have been using sounds in a variety of ways to contribute to health and well-being. There are traditional songs, chants, and music to accompany many social activities. 

In some indigenous tribes, virtually every activity is preceded by a ceremonial chant, whether it is hunting, gathering or preparing food, going to war, marriage or any type of celebration. These chants help to prepare the participants mentally, physically, and spiritually for the coming event. 

In this article, we will focus on one aspect of this common practice: the use of certain vocalized ‘power sounds’ that we will call mantras. We will look at information about mantras and discuss some of the ways that they can affect human consciousness. 

Vibrational meaning

What are mantras? Why do they have such a strong capacity to affect us? To answer these questions, we must first acknowledge that sound, in general, has a powerful effect on human consciousness. 

Some sounds, such as nails on a blackboard, are irritating, while other sounds, such as a gently babbling brook, soothe us. For the most part, all humans tend to react to these

sounds similarly, although there may be some variation as to which sounds affect which people. It may be useful to think of a sound as a relationship of frequencies.’ 

Every single, solitary sound is a vibration with a specific frequency. Most of the sounds we hear consist of several sounds combined, or a collection of frequencies. It is the way that these frequencies relate to each other that determines the way they affect human consciousness. 

With noise or discordant sound, the frequencies have no mathematical relationship with each other. In music, the frequencies (the notes) relate to each other. They are in harmony with each other and are more naturally pleasing to the ear.

A good way to understand a mantra’s power is to look at the way a chord affects us in music. A major A chord, which is a harmonic relationship of three frequencies or notes, has a built-in emotional quality, an inherent way of affecting human consciousness. 

It makes us feel a certain way. A minor chord, which is a different harmonic relationship of three notes, has a completely different emotional quality than the major chord. It affects us completely differently. Humansseem to recognize and react to these sounds in a similar way. It is built-in. 

We don’t know why it affects us this way—it just does.Similarly, a mantra is a collection of sounds, a relationship of frequencies. Every mantra has an innate ability to affect human consciousness. Said another way, each sound and each syllable have a natural, inherent power. 

Certain combinations of these sounds have a ‘vibrational meaning,’ a vibratory quality that relates to aspects of humanity and divinity. Repeated exposure to these sounds can bring about a shift in human consciousness, bringing that consciousness into harmony with that vibratory quality. 

A mantra has the built-in power to balance energy and change.Our beliefs change the way we act, think, and feel. We’re not sure exactly how it works. I believe that some ancient root languages, such as Hebrew and Sanskrit, and some indigenous languages were built upon this realization, so that the vibrational meaning of certain sounds contributed to the literal meaning of words. 

It seems likely that, back when human consciousness was more right-brained and intuitive, the language was developed in such a way that there was a truer connection between the vibrational meaning and the literal meaning of a ‘word. 

Our modern languages, developed during a time when human consciousness was more left-brained and less intuitive, seem less connected in this vibrational way.

Some mantras evolved to become the names of deities. In other words, the sounds that represented a certain set of human or divine qualities were eventually assigned a divine persona. and the sound became the name of that persona, that deity.

These deity names and mantras are believed, in many traditions, to have power even when they are in the form of a thought. In other words, the name itself has been identified as carrying power. 

It appears likely that the actual sound of pronouncing the name may lend it further power, although the written name and a mental focus on the name are also said to carry power. 

If we broaden our standard definition of the word sound,’ we can view a thought as a type of sound in that it is also a vibratory expression. Some traditions believe that a thought form is like an electromagnetic transmission.

Chanters in the study also reported what mantra chanters have known for thousands of years: mantras have the power to sooth anxiety and create joyous feelings. It's believed that the sound vibrations produced during mantra chanting stimulate and balance the chakras (energy centers of the body).

Chanting mantras helps to heal the body, protect the mind, and manifest human desires by connecting the person who is chanting with the divine.  

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 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.

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

A Complete Guide to Buddhist Mantra Yana Practice. 

Precious guru, embodiment of all buddhas of the three times; Great bliss, the lord of all accomplishments; wrathful power, who dispels all hindrances and subdues demons; Pray and bestow your blessings. 

Please remove the outer, inner, and secret obstacles and grant your blessings to accomplish your wishes spontaneously.

A devoted Buddhist of faith chants mantras. The important points of practice are the foundations of faith and compassion.

How do we correctly chant mantras for maximum benefit? What are the rules for guiding the mantrayana practice? What are the prerequisites for mantra practice? 

Guru Rinpoche, the great Lotus-born Padmasambhava, advised his great disciple, Lady Yeshe Tsogyal, on how to practice the mantrayana:

“You must possess the key point of faith free from fluctuation, like a river. 

You must possess the key point of compassion, free from enmity, like the sun.

You must possess the key point of generosity, free from prejudice, like a spring of drinking water.

You must possess the key point of samaya free from flaws, like a crystal ball.” This is the foundation for practicing the mantra yana. All four of these are far more important than mechanics like “proper pronunciation.” 

Faith and compassion are indispensible. What did Guru Rinpoche mean when he talked about the key points of faith and compassion? 

For a mantra, or any other Buddhist practice, to have a profound impact on our lives, we have to start from the right place—before we even worry about how to pronounce the mantra.

For example, every location on a map needs two coordinates. For the mantra, the two coordinates are faith and compassion. In Buddhism, faith arises from wisdom, not blind adherence to doctrine. 

For this reason, in the Mantrayana, the two wings of the bird of enlightenment are wisdom and compassion.

Put another way, to practice Mantrayana in a worthwhile way, we have to be motivated by Bodhichitta, the intention to benefit all sentient beings. 

Without that motivation, it is not a Mahayana Buddhist practice. Once we have the motivation, we have to have the wisdom of faith.

We have faith in the correctness of the teachings, the Dharma, the Budhda, and our lineages of teachers. With that faith, motivated by our compassion and Bodhichitta, we have all the qualifications we need to practice the mantrayana.

His Eminence Garchen Rinpoche, in Guidelines for Mantra Practice, wrote, "The main requirement for mantra chanting of any Enlightened Deity according to the teachings, is Bodhichitta intention.

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 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.

A Practitioner's Guide to Mantra (2/3)

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 most important thing in the use of a mantra is the accompanying Samadhi (state of deep meditation). 

Which must be learned in the context of that specific practice, because it will be unique to that practice. 

Should one place any particular attention on the hands or body while reciting? 

The physical posture recommended for mantra practice is roughly the same as that used for Buddhist meditation in general. This also requires personal instruction.

What is the benefit of saying mantras on auspicious occasions? 

There are certain times when the benefit of mantra repetition is especially great. These include the full- and new-moon days of the month, and many other days as well. This is because of the profound relationship between our minds, our bodies, and our environment.

Are there times when it is inappropriate to say mantras? 

Beginners should not recite mantras during teachings because they need to focus exclusively on what's being taught. Aside from that, there is no time at which it is wrong for mantras to be recited.

Any examples of stories of masters or students who had experiences while saying mantras?

All the siddhas of India, Tibet, and other lands have achieved siddhi by repeating mantras and seeing their chosen deity face-to-face as a result. All the stories are the same. As is said, The many siddhas have but one biography."

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 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.

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.

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 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.

Method of Recitation

Recitation of the mantra. The sound of recitation shouldn’t be too fast or too slow, neither too strong nor too weak. The requirement for standard recitation is very stringent—coughing, spitting, walking, etc. are forbidden, or the count of recitation would be deducted. 

Among all the offenses, talking is the most serious. So, it is best to refrain from talking during mantra recitation.

The so-called recitation practice that we normally adopt—without visualization, talking, or eating while reciting—is highly inappropriate. At best, it can only reduce the negative karma caused by unwholesome speech.

When undertaking the regular deity practice, we must also meet certain requirements regarding the use of prayer beads or malas. 

After the malas have been blessed by the master, they should be worn all the time, either on the neck or on the wrist, not to be kept away from the warmth of the body, not to be seen or touched by people who are not tantric Buddhists, not to be left in unclean places, etc. 

There are specifications for the color and the material of the malas as well. Moreover, the malas cannot be used to count things other than the recitations of a mantra, because the malas will otherwise lose its power of blessing. 

Normally, it is best to use bodhi beads for mantra recitation. Nowadays, many people like to use counters instead. But using prayer beads is still the better choice, unless in special circumstances where it is inconvenient. 

We should not see prayer beads as just a counting device; if used properly in accordance with the Dharma, the merit related to mantra recitation can increase manyfold.

During the period of undertaking the formal yidam practice, one should not commit to doing anything else, not even things like transmitting the Dharma to benefit sentient beings, because the practice will be negatively affected. 

Naturally, the requirements are not as strict for other occasions, such as attending puja or reciting a mantra during the preliminary practice. 

While practicing mantra recitation, certain types of food should also be avoided, such as garlic, scallion, animal’s tongue, etc. 

If one adheres strictly to these requirements, a varying degree of success in achieving results can be expected after the session of meditation is over, but the actual accomplishment still depends on one’s own faculty and level of diligence.

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 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.

Yoga of Deity’s Activity of the Generation Stage (5/5)

 

Deity yoga engages creative visualization as a skillful means of personal transformation through which the practitioner (sadhaka) visualizes a chosen deity (yidam) as part of a mandala or refuge tree in order to transform their experience of the appearance aspect of reality.

The yoga of activity is to accomplish, through the light radiating from mantras, the four The yoga of activity is to accomplish, through the light radiating from mantras, the four activities that the Buddha undertook to turn the wheel of Dharma and deliver sentient beings from suffering.

For example, in the practice of Vajrasattva, visualize the heart mantra of Vajrasattva radiating light and, on top of the light, abundant offerings to Buddhas and Bodhisattvas in the ten directions, and receiving blessings from deities in the ten directions. 

Donations for our Buddhist research and development. 

When the light is absorbed back; then visualize again the mantra radiating light downwards to shine on sentient beings in the six realms, especially those in the three lower realms, so as to eliminate their suffering. 

These are the activities of the deity.activities that the Buddha undertook to turn the wheel of Dharma and deliver sentient beings from suffering.

Our activities in everyday life can be transformed into those of the Buddha through the yoga of activity.

The sadhana of Vajrasattva contains these four yogas: first visualize Vajrasattva; next visualize the mantra on the moon disc and recite the hundred-syllable mantra; then visualize the light emanating from the mantra, etc. 

Because this practice is part of the preliminaries, it does not particularly emphasize the idea of emptiness, but actually, the state of emptiness is also needed for this practice. 

People often ask which yidam practice they should do or who their own yidam is. The fact is, there is no way to do the yidam practice if one doesn’t know how to practice the generation stage, and there will be no result if the quality of the generation stage is not up to standard. 

On the other hand, if one has practiced the preliminaries well and undertakes the generation stage seriously, one can hope to attain some results from the yidam practice as well. 

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 Four Yogas of the Generation Stage (4/5)

Those who have advanced to the Bodhisattva grounds are able to accomplish myriad activities, such as practicing the six paramitas, delivering sentient beings on an inconceivable scale, even purifying their own negative karma, and so on, all through the power of meditation. 

Whereas ordinary people are often left exhausted, having to use our words to spread the Dharma and actions to benefit sentient beings, but with limited results.

A person’s body, speech, mind, and activity make up the whole person. Likewise, a Buddha’s body, speech, wisdom, and activities to free sentient beings from suffering encompass all the qualities of the Buddha. 

Not only tantra but sutra also acknowledges that ultimately the body of a sentient being can be the body of the Buddha, the words of sentient beings can become the words of the Buddha , the defiled minds of sentient beings the wisdom of the Buddha, and the activities of sentient beings the Buddha’s activities to deliver all to liberation, but sutra offers no specific method to make such a transformation. 

On the other hand, many skillful means are available in tantra to free sentient beings from suffering. Through the four yogas, which are unique to Vajrayana, the body, speech, mind, and activities of sentient beings can be transformed into those of the Buddha.

Deity yoga engages creative visualization as a skillful means of personal transformation through which the practitioner (sadhaka) visualizes a chosen deity (yidam) as part of a mandala or refuge tree in order to transform their experience of the appearance aspect of reality. 

Yoga of Deity’s Form

This is essentially a visualization of the deity’s physical form and mandala. Through this visualization, the body of a sentient being can be transformed into, made to manifest as, or purified as the body’s original state—the body of the divine.

Most people are troubled by two problems: one is not being able to visualize clearly, and the other is not being able to keep the mind still during sitting meditation.

A discursive mind needs samatha meditation as its antidote. If the visualization is not clear, it is because one is either not doing the visualization practice satisfactorily or does not understand the visualization method and technique. 

A brief introduction to this method was given in my discussion on the Vajrasattva practice in the Luminous Wisdom Series, but I shall repeat it here and focus on the key points.

At the outset of practicing the generation stage, we need an external object to help with visualization; otherwise, it would be quite hard to just rely on our own imagination to form a deity image, something only people of superior faculty can achieve. 

However, the situation today is quite absurd. Regardless of the individual’s capacity, everyone practices visualization like a person of superior faculty, without the help of any external object; the result can be nothing but failure.

Here, the external object is a thangka. When we do the Vajrasattva practice, we need a thangka of Vajrasattva. First, look at the thangka to visualize the deity; next, without looking at the thangka, practice the visualization by memory; and lastly, transfer the deity image on the thangka to our own body, that is, visualize our own body as that of the deity. Just do this step by step. 

There are three ways to visualize the details of the image. The first is for people of superior faculty. One just visualizes directly in the mind without any external assistance. For example, when visualizing the third eye on the forehead of the wrathful deity, the vision will appear clearly in the mind right away.

The second is for people of average faculty. When doing visualization, one does not rely on a thangka but instead on one’s own voice or words by muttering to oneself: the deity’s eyes have five colors, the pupil in the center is very dark, then white, finally red, and so on. 

It is not necessary to follow any sadhana; just using plain words will do. Visualize as the words are spoken. It has the same effect as doing visualization while reading the sadhana—reading without visualization is not effective, whereas visualizing without reading is hard to do. Be sure to speak slowly.

The third is for people of inferior faculty. In this case, one must rely on a detailed picture of the parts to be visualized. For example, photograph or scan the deity’s eyes, enlarge them, and print out the picture fit for visualization. Then repeatedly practice visualization as mentioned above.

Four is when a person who is truly practicing the generation stage should visualize this way rather than just generate a blurred image or indistinct outline of the deity during visualization, as we normally do.

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 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.