The 48 Great Vows of Amitabha Buddha

"If you wish to come and be born in my realm, you must always recite my sacred mantra again and again, you must always keep this thought in mind without letting up, and thus you will succeed in coming to be born in my realm. 
If my 48 Great Vows do not come to pass, may I not attain my enlightenment".

Amithabha Buddha 48 Great Vows

The Tibetan word of "Dewachen" literally means the celestial mandala or the Amithabha Buddha pure land, and in Sanskrit name is Sukhavati and in Chinese is 西方極樂淨土. The Sacred Pure Land of Amitabha Buddha was delivered by Shakyamuni Buddha at the Vulture Peak in Rajagriha, India.

Amithabha  Buddha 南無阿彌陀佛 he is represents the Padma Lotus family. Amitābha means "Infinite Light" so Amitābha is also called "The Buddha of Immeasurable Life and Light".

He is the Buddha of the West direction.

His Mantra is " OM AMI DEVA HRIH " 

His Mantra in Chinese is " 南無阿彌陀佛 " 

His syllable is "Hrih" 

His color is in red.

His element is signifies or represents fire 

His symbolism is the Lotus.

His wisdom is signifies as Inquisitive and the wisdom of observation.

His hands mudras are signify as Meditation.

He is symbolizes or associated with summer season.

His consort is Pandara.

His Dhyani Bodhisattva is Avalokiteshvara.

His Pure Land is called Sukhavati, the Western Pure Land.

The 48 Great Vows of Amitabha Buddha 

When Buddha Amitabha was still a Bodhisattva, by the name of Dharmakara, He had made the following 48 Bodhisattva vows:-

1. If, when I attain Buddhahood, should there be in my land a hell, a realm of hungry spirits or a realm of animals, may I not attain perfect Enlightenment.
2. If, when I attain Buddhahood, humans and devas in my land should after death fall again into the three evil realms, may I not attain perfect Enlightenment.
3. If, when I attain Buddhahood, humans and devas in my land should not all be the colour of pure gold, may I not attain perfect Enlightenment.
4. If, when I attain Buddhahood, humans and devas in my land should not all be of one appearance, and should there be any difference in beauty, may I not attain perfect Enlightenment.
5. If, when I attain Buddhahood, humans and devas in my land should not remember all their previous lives, not knowing at least the events which occurred during the previous hundred thousand kotis of nayutas of kalpas, may I not attain perfect Enlightenment.
6. If, when I attain Buddhahood, humans and devas in my land should not possess the divine eye of seeing at least a hundred thousand kotis of nayutas of Buddha-lands, may I not attain perfect Enlightenment.
7. If, when I attain Buddhahood, humans and devas in my land should not possess the divine ear of hearing the teachings of at least a hundred thousand kotis of nayutas of Buddhas and should not remember all of them, may I not attain perfect Enlightenment.
8. If, when I attain Buddhahood, humans and devas in my land should not possess the faculty of knowing the thoughts of others, even those of all sentient beings living in a hundred thousand kotis of nayutas of Buddha-lands, may I not attain perfect Enlightenment.
9. If, when I attain Buddhahood, humans and devas in my land should not possess the supernatural power of travelling anywhere in one instant, even beyond a hundred thousand kotis of nayutas of Buddha-lands, may I not attain perfect Enlightenment.
10. If, when I attain Buddhahood, humans and devas in my land should give rise to thoughts of self-attachment, may I not attain perfect Enlightenment.
11. If, when I attain Buddhahood, humans and devas in my land should not dwell in the Definitely Assured State and unfailingly reach Nirvana, may I not attain perfect Enlightenment.
12. If, when I attain Buddhahood, my light should be limited, unable to illuminate even a hundred thousand kotis of nayutas of Buddha-lands, may I not attain perfect Enlightenment.
13. If, when I attain Buddhahood, my life-span should be limited, even to the extent of a hundred thousand kotis of nayutas of kalpas, may I not attain perfect Enlightenment.
14. If, when I attain Buddhahood, the number of the shravakas in my land could be known, even if all the beings and pratyekabuddhas living in this universe of a thousand million worlds should count them during a hundred thousand kalpas, may I not attain perfect Enlightenment.
15. If, when I attain Buddhahood, humans and devas in my land should have limited life-spans, except when they wish to shorten them in accordance with their previous vows, may I not attain perfect Enlightenment.
16. If, when I attain Buddhahood, humans and devas in my land should even hear of any wrongdoing, may I not attain perfect Enlightenment.
17. If, when I attain Buddhahood, innumerable Buddhas in the land of the ten directions should not all praise and glorify my Name, may I not attain perfect Enlightenment.
18. If, when I attain Buddhahood, sentient beings in the lands of the ten directions who sincerely and joyfully entrust themselves to me, aspire to be born in my land, and call my Name even ten times, should not be born there, may I not attain perfect Enlightenment. Excluded, however, are those who commit the five gravest offences and abuse the right Dharma.
19. If, when I attain Buddhahood, sentient beings in the lands of the ten directions, who awaken aspiration for Enlightenment, do various meritorious deeds and sincerely desire to be born in my land, should not, at their death, see me appear before them surrounded by a multitude of sages, may I not attain perfect Enlightenment.
20. If, when I attain Buddhahood, sentient beings in the lands of the ten directions who, having heard my Name, concentrate their thoughts on my land, do various meritorious deeds and sincerely transfer their merits towards my land with a desire to be born there, should not eventually fulfil their aspiration, may I not attain perfect Enlightenment.
21. If, when I attain Buddhahood, humans and devas in my land should not all be endowed with the thirty-two physical characteristics of a Great Man, may I not attain perfect Enlightenment.
22. If, when I attain Buddhahood, bodhisattvas in the Buddha-lands of other directions who visit my land should not ultimately and unfailingly reach the Stage of Becoming a Buddha after One More Life, may I not attain perfect Enlightenment. Excepted are those who wish to teach and guide sentient beings in accordance with their original vows. For they wear the armour of great vows, accumulate merits, deliver all beings from birth-and-death, visit Buddha-lands to perform the bodhisattva practices, make offerings to Buddhas, Tathagatas, throughout the ten directions, enlighten uncountable sentient beings as numerous as the sands of the River Ganges, and establish them in the highest, perfect Enlightenment. Such bodhisattvas transcend the course of practice of the ordinary bodhisattva stages and actually cultivate the virtues of Samantabhadra.
23. If, when I attain Buddhahood, bodhisattvas in my land, who would make offerings to Buddhas through my divine power, should not be able to reach immeasurable and innumerable kotis of nayutas of Buddha-lands in the short time it takes to eat a meal, may I not attain perfect Enlightenment.
24. If, when I attain Buddhahood, bodhisattvas in my land should not be able, as they wish, to perform meritorious acts of worshipping the Buddhas with the offerings of their choice, may I not attain perfect Enlightenment. 

The Formidable Symbol of Tibet - Kalachakra

Kalachakra symbol is a very common yet one of the most formidable symbol of protection from Tibet. Kalachakra is literally means "The Wheel of Time"  The Kalachakra symbol of Vajrayana Buddhism is comprehensive and complex. Kalachakra symbol is also referred to as the " Symbol of the Tenfold Powerful Ones”. 

Hence, it is named because it consists of 10 distinct parts. This ancient sacred symbol is made up of a mantra of 7 syllables surrounded by a ring of fire. Above and to the right and left of this potent mantra are 3 additional symbols, hence, totaling 10 parts of the design.

The seed syllable of the Kalachakra Heruka, the powerful mantra for peace and reducing suffering by calming negativity and conflict. It consists of seven individual syllables intertwined and crowned by symbols of the moon , the sun, and the flame, making a total of ten very powerful elements within the image. 

These seven symbols, along with the moon, the sun, and a flame make up the ten-fold powerful symbol, which is one of the most well-known Buddhist symbols.

The Tenfold Powerful Symbols are described as ten existences - body, awareness, space, wind, fire, water, earth, stable, moving, and the gods unseen and uncreated.

This ancient symbol of the "Tenfold Powerful mighty ones" has occupied a central place in Tantra Buddhism for more than a thousand of years and has become a symbol of good fortune and protection. 

Kalachakra tantra that is chanted in an effort to purify the mind and body. This powerful and efficient tantra is all about time, such as: the cycle of our own breath, the cycles of the planets and the various cycles in our bodies and lives.

The Kalachakra Symbol has been very often to be hanging onto your home or above the main door so that hostile and negative energies are barred from entering your home. Thus, it has become a powerful emblem of good fortune, protection against evil spirits and untimely death. 

Kalachakra Symbol is an ultra strong antidote for removing and purifying evil forces and negative energies. It is often used as a cure for difficult situations when other cures become helpless, in situations that may possibly carry misfortunes, disasters and accidents if not properly remedied. 

It is also a potent cure against visible and invisible harmful Chi or negative energies such as poison arrows and annual afflictions. According to the Chinese Metaphysics or Fengshui beliefs, the Kalachakra formidable symbols uses the principle of 5 elements, combined with sacred symbols that invoke cosmic powers, in a simple, practical and effective manner to create big changes in energy without the need to remodel your home. It is like a few ounces of positive energy to deflect a thousand pounds of negative forces.

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

Aspiration For Bodhichitta

For those in whom the precious Bodhichitta has not arisen

May it arise and not decrease

But increase further and further.

Dedication of Merit

By this merit may we obtain omniscience then.

Having defeated the enemies wrong-doings.

May we liberate migrators from the ocean of existence.

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

*Note

I do not own or infringe any copyright of these pictures.

Pictures courtesy and credit to the rightful distributors and or studios. Pictures are intended for editorial use only.

The Eight Auspicious Tibetan Symbols 西藏吉祥八宝

The Eight Auspicious Symbols are one of the most common, yet very popular in the 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. 

Legend has it, the Heavenly Brahma, the Four Faced god was the first to appear with an offering of a thousand-spoked golden wheel, requesting Buddha Shakyamuni to turn the teaching of the Dharma wheel to benefit all beings. 

The great Indra god appeared next and presented with a white right-spiraling conch shell as a symbol of the proclamation of the Dharma. Following appeared next was the goddess of mother earth Sthavara who had borne witness to the Buddha's enlightenment, presented with a golden vase full of the nectar of 

immortality. 

Here is a brief explanation of each of the symbols:

1. The Right White Conch Shell 

"Doong-kahr-yay-kyeel" in the Tibetan word, which represents the heavenly sound of the Buddhadharma. Its beautiful sound is far-reaching and melodious, upon hearing it awakens beings from the ignorance. 

The white conch shell which spiral to the right in a clockwise direction are a rarity and are considered especially sacred. The right-spiraling movement of such a conch is believed to echo the celestial motion of the sun, moon, planets and stars across the heavens. Today the conch is to call together religious assemblies. During the actual practice of rituals, it is used both as a musical instrument and as a container for holy water.

2. Precious Parasol

"Rin-chen-duke" in the Tibetan word. Its depicted by the umbrella denotes royalty and spiritual power and is symbolized as the shadow of protection. The coolness of the shade cast by the umbrella symbolizes the wholesome activity of protecting and preserving beings from the heat of spiritually harmful forces suffering, obstacles and so forth in this life. 

The Parasol also symbolises all kinds of temporary and enduring sufferings of the three lower realms, and the realms of men and gods in future lives. It also represents the enjoyment of a feast of benefit under its cool shade.

3. Victory Banner 

"Gyel-tsen" in the Tibetan word. The victory banner stands for the complete victory of the Buddhist doctrine over all harmful and pernicious forces, death, ignorance and all the negativities of this world. The roofs of Tibetan monasteries are often decorated with victory banners of different shapes and sizes.

4. Golden Fishes 

"Sair-nyah" in the Tibetan word.The goldern fishees represent happiness and spontaneity. It also means the courage and fearlessness to face the ocean of sufferings and to be able to swim freely like fish completelt with the freedom of movement in the water. In older times, the two fish were drawn to symbolize the Ganges and the Yamuna rivers. It has, through interpretation, come to mean luck and fortune. 

5. Dharma Wheel 

"kore-low" in the Tibetan word. The Golden Wheel or Dharma Wheel symbolizes the auspiciousness of the turning of the precious wheel of Buddha's doctrine, both in its teachings and realizations, in all realms and at all times, enabling beings to experience the joy of wholesome deeds and liberation.

This golden wheel is also called the Dharma chakra or the Dhamma chakka and is often used to represent Buddha himself. It has also universally become the symbol for Buddhism. The Dharma wheel has eight spokes, which represent Buddha’s Eightfold Path. 

6.The Mystical Endless Knot

"Pell-bay-oo" in the Tibetan word. The auspicious of the mystical Eternal or Endless Knot is a geometric diagram which symbolizes the nature of reality where everything is interrelated and only exists as part of a web of karma and its effect. 

These associations surround the mystical knot with mysterious powers said to bring happiness and attainments. The mystical knot overlaps, suggesting no beginning and no end. From a religious viewpoint, this signifies the Buddha’s endless wisdom and compassion. The Endless Knot it is having no beginning or end, it also represents the infinite wisdom of the Buddha.

7. The Lotus Flower

"Pad-mah" In the Tibetan word. The lotus flower symbolizes the complete purification of the defilements of the body, speech and mind, and the full blossoming of wholesome deeds in blissful liberation. Lotus flower is a very important symbol in India and of Buddhism. In brief, it refers to the complete purification of body, speech and mind, and the blossoming of wholesome deeds in liberation. 

The lotus refers to many aspects of the path, as it grows from the mud (samsara), up through muddy water it appears clean on the surface (purification), and finally produces a beautiful flower (enlightenment). 

8. Treasure Vase 

"Boom-pah" In the Tibetan word. The Treasure Vase symbolizes an endless rain of long life, wealth and prosperity and all the benefits of this world and liberation. Also known as the "vase of inexhaustible treasures, it is a sign of the inexhaustible riches available in the Buddhist teachings.

Treasure Vases filled with saffron water are found near the shrine offerings in a Tibetan Buddhist temple, the water of which is used to purify offerings. Some practice performed at monasteries and Dharma centers which involves burying or storing treasure vases at certain locations to generate wealth and prosperity and hormony.

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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 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 Four Dignities of The Tibetan Buddhism.

Rituals form an integral and important part of the Tibetan Buddhism. In the monastery, temples and the various other places, daily as well as special rituals are performed. The special rituals are carried out to appease the deities; to bring rainfall and good harvest; to avoid destructive storms, disease and death; to control demons and evil spirits and lastly to overpower the passions of the mind and ego. Ritual is one of the most pervasive religious phenomena in the Tibetan cultural world. Despite its ubiquity and importance to Tibetan cultural life, however, it's hardly and rarely understood by others, only in recent years has Tibetan ritual been given the attention it deserves. 

The Four Dignities of The Tibetan Buddhism.

The Four Dignities are mythical animals which represent various aspects of the Bodhisattva attitude, like strength, protection and cheerfulness.

The four dignities are ancient mythical Tibetan creature symbolizing the inner air or wind of the body and related aspects of the Buddhist. Its symbols that represent the qualities of the Windhorse. 

The Tibetan word for prayer flag is called 'Lungta' literally means, "Windhorse". When wind blows the sacred prayer flag flaps in the breeze. The prayers contained on the flags are carried by the wind as a blessing. By viewing the flags, you are reminded to pray for the welfare of people, and to be mindful of the motivation to be kind, compassionate, and joyful throughout the day. 

Many prayer flags show, the Four Dignities with a Windhorse in the center. The Four Dignities and its associations represented in the Prayer flag are the Garuda, Dragon, Snow Lion and Tiger.

1] Dragon-The Dragon thunders in the sky with the sound of compassion that awakens us from delusion and increases what we can know through hearing. Dragons have the power of complete communication. Just as we do not see sound, we do not see dragons. Displaying a dragon banner is said to protect one from slander and enhances one's reputation. 

Associations: main quality is power, dominance over the sea, and the water element.

2] Tiger - The Tiger abides in the South, symbolizing unconditional confidence, disciplined awareness, kindness and modesty. It is relaxed yet energized; resting in a gentle state of being that has a natural sense of satisfaction and fulfillment, referring to the state of enlightenment. 

Associations: main quality is confidence, dominance over the forest, and the air element.

3] Snow Lion -The Snow Lion symbolizes the earth element. It resides in the East and represents unconditional cheerfulness, a mind free of doubt, clear and precise. It has a beauty and dignity resulting from a body and mind that are synchronized. The Snow Lion has a youthful, vibrant energy of goodness and a natural sense of delight. Sometimes the throne of a Buddha is depicted with eight Snowlions on it, in this case, they represent the 8 main Bodhisattva-disciples of Buddha Shakyamuni, the historical Buddha.

Associations: main quality is fearlessness, dominance over mountains, and the earth element. 

4] Garuda -The Garuda is daring and fearless and abides in the north. With great strength and power it soars beyond without holding back. It symbolizes freedom from hopes and fears, the vast mind without reference point. It is a powerful antidote to the negative influences of Nagas (spirits) which can cause disease and all kinds of harm.

Associations: main quality is wisdom, dominance over the sky, and the fire element.

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

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

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

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

Aspiration For Bodhichitta

For those in whom the precious Bodhichitta has not arisen

May it arise and not decrease

But increase further and further.

Dedication of Merit

By this merit may we obtain omniscience then.

Having defeated the enemies wrong-doings.

May we liberate migrators from the ocean of existence.

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

*Note

I do not own or infringe any copyright of this picture.

Picture courtesy and credit to the rightful distributors and or studios.

Picture is intended for editorial use only.

The living journal - Believing in yourself

Some days when you get up in the morning and you feel things aren’t the way you had hoped they would be. There are times when people let you down. That is when you have to tell yourself that things will get better. But sometimes you must remind yourself to trust your own judgments and to focus on believing in yourself.

Sometime we will face challenges, obstacles and changes to make in your life, and it's you to accept or reject them. Always to remember to keep yourself headed in the right direction for you. 

It may not be easy at times, but in those times of struggle you will find a stronger sense of who you are. So when the days come that are filled with frustration and unexpected responsibilities, be sure to believe in yourself and what you want your life to be. 

Because the challenges and impermanent will guide you along and to find the goals that you know are meant to come true for you. This is how I am transforming my fears into a reality and from reality it motivated me to be stronger and start believing in myself.

*Note

I do not own or infringe any copyright of this picture.

Picture courtesy and credit to the rightful distributors and or studios.

Picture is intended for editorial use only.

The Buddhafields

What is Buddhafields or Buddha Pure Lands?

Buddhafields in Sanskrit term is known as "Buddhakṣetra"  which denotes the area where a Buddha guides sentient beings toward enlightenment. Buddhafields or Buddha Pure Lands oriented practices and concepts are found within basic Mahayana and Vajrayana Buddhist cosmology, and form an important component of the Mahayana Buddhist traditions of China, Japan, Korea, Vietnam and Tibet. 

The term "Buddhafields or Pure Land Buddhism" is used to describe both the Pure Land doctrines of salvation of Mahayana Buddhism. In Mahayana and Vajrayana Buddhism, there are many Buddhas, and each Buddha has His own Pure Land.  

These are by far the most popular among Buddha Pure Lands as follows:-

1) Vaidūryanirbhāsa (東方淨琉璃世界) of Bhaisajyaguru Medicine Buddha in the East.

2) Sukhavati (In Sanskrit) western Pure land or Dewachen (In Tibetan) of Amitabha Buddha in the West.

3) Tushita Heaven (兜率天) refers to some Buddhist scriptures have noted that the future Buddha Maitreya is currently teaching at the Inner Court of Tushita Heaven (兜率天內院)

4) Zangdok Palri (The Copper-coloured Mountain) of Guru Rinpoche, Padmasambhava is in the South-Western Continent of our world.

What made all the difference was the transcendental and supernatural power of the Buddha’s presence. This phenomena is called “the Buddhafields” - an effulgence that radiates from every Buddha, and can affect beings in it’s space time vicinity. Shakyamuni Buddha explains the size and power of the Buddhafield varies from one Buddha to another - and that Amitabha Buddha has the greatest Buddhafield of all. In fact, there is no place in the universe that is not touched by this Buddhafield. This is why the light and the life of Amitabha Buddha is continually available to all beings, everywhere.

The Buddhafields have developed into its pristine state through the compassion deeds of the Buddha during former lives as a Bodhisattva. According to the Mahayana and Vajrayana teachings, there are an infinite number of such field or Pure Land. Each has the particular qualities so as to meet the spiritual needs of being with different capacities. The Buddhafields are vary in their degree of purity, reflecting the level of attainment of the Pure Land resident beings.

Our world is the Buddhafield under the aegis of Shakyamurni Buddha, but there are other fields where a Buddha still present, most notably is The Amitabha Buddha's Sukhavati or the most popular known as the "Western Pure Land" or in the Tibetan word " Dewachen" the ultimate blissful Buddhafield. 

The Amitabha Western Buddhafield - Sukhavati (In Sanskrit) or Dewachen (In Tibetan) 

According to the sutra known as the Rolling of Drums, countless eons ago there was a joyous kingdom whose sovereign had great devotion for the buddha of that time, Lokesvararaja. The king renounced his kingdom, became a monk, and vowed to reach enlightenment. 

He expressed his bodhicitta intention through forty-eight vows, and promised to refuse buddhahood if any of these vows were not fulfilled. With these words, the earth trembled and flowers rained down from the skies. Praises resounded and with them the prophecy that this monk would surely become a buddha. And so he did, as the Buddha Amitabha.

In his lifetime as this bodhisattva monk, Amitabha saw that countless pure realms existed for realized ones who had been victorious over the mind's delusions, but no such realm was accessible to those still struggling on the path. 

Among his forty-eight vows was the aspiration to create a pure realm for all those who heard his name, wished to attain that realm, established the roots of virtue, and dedicated their merit in order to be reborn there. So powerful was his intention that he swore to refuse buddhahood if it did not enable him to manifest such a realm.

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

Aspiration For Bodhichitta

For those in whom the precious Bodhichitta has not arisen

May it arise and not decrease

But increase further and further.

Dedication of Merit

By this merit may we obtain omniscience then.

Having defeated the enemies wrong-doings.

May we liberate migrators from the ocean of existence.

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

Note

I do not own or violated any infringement copyright of these pictures, 

Pictures courtesy and credit to the rightful owners.

Light Up Your Life - The Auspiciousness of Lamps Lighting

“Of all the methods for accumulating merit through generosity, offering butter lamps is second only to the practice of Tsok offerings"

Wisdom words by Chagdud Tulku Rinpoche.

Make Offerings of Light

Offerings of light are appropriate to celebrate events, to offer with prayers for friends and family during difficult times, and in the days following someone’s departure from this world. In the tradition of Tibetan Buddhism, offerings of light have great significance. The symbolism of light dispels the darkness of ignorance through the light of the Buddha’s teachings, wisdom, and compassion for all beings.

A lit lamp is one of the offerings found on the altar in front of a Buddha image. It signifies the radiance of a lamp,. It is generally referred to as simply a "lamp". The lamps offered to the Buddha include oil lamps or candles. There is also a type of lamp that is kept lit throughout the day and night. It is the "perpetual lamp". The Dharma assembly where many lamps are lit as offerings to the Buddhas and Bodhisattvas is called the "Ten Thousand Lamp Assembly." 

In Buddhism, lamps are categorized according to their purpose into the ones used in daily life and the ones as offerings to the Buddhas and Bodhisattvas. The offering lamps are further divided into two groups:-

1) The ordinary lamps used during bowing and sutra recitation.

2) The perpetual lamps used to adorn Buddha halls.

Lighting lamps inside a temple also signifies the meaning of group cultivation. Lighting lamps dignify the temple, and help everyone generate a mind of reverence. Moreover, it also symbolizes brightness and wisdom, capable of removing the darkness of afflictions. 

According to Buddhist scriptures, lighting the lamps as offerings among stupas, monasteries, Buddha statues and scrolls is greatly meritorious. If people offer a lamp, they will obtain ten types of merits:-  

1. Is to be able to illuminate the world like a lamp. 
2. Regardless of the place of birth, their flesh eyes will never deteriorate.  
3. They will gain clairvoyance. 
4. They will obtain good wisdom of knowing what is virtue and what is non-virtuous. 
5. They will eliminate great darkness. 
6. They will obtain the brightness of wisdom. 
7. They will always be far from places of darkness wherever they reincarnate 
8. They will have great blessings. 
9. They will be reborn in the heavens or in a human realm. 
10. They will quickly attain Nirvana." 

If there are sentient beings offering lamps at stupas and temples of the Buddha,  they will gain four types of joyous Dharmas. What are the four? 

1.  Physical body. 
2.  Spiritual and worldly wealth.  
3.  Great goodness. 
4.  Wisdom. 

This is to say that people who light lamps as offerings to the Buddhas will get a dignified appearance, ample wealth, roots of goodness and great wisdom. Light is also said to represent the flame of awakened mind, which illuminates reality as it is.  An offering of light is illuminating the path to greater spiritual awareness and to the path of enlightenment.

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

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

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