Thursday, November 17, 2016

The Sacred Universe of The Buddhas - Mandala

Mandalas in Tibet, within the tradition of Tantric Buddhism, are sacred geometric figures that represent the Universe according to the Vajrayana Buddhism. Mandalas have complex geometrical shapes and it has become a generic term for any diagram, chart or geometric pattern that represents the cosmos metaphysically. 

The Mandala is also a part of Hindu Tantrism and in other traditions like North American Indians, but this article will only focus on the Buddhist Mandala. 

Mandala comes from Sanskrit meaning "circle." Even though it may be dominated by squares or triangles, a Mandala has a concentric structure. Mandalas are far more than geometrical figures, however. For Tantric Buddhists, they are rich with symbolism and sacred meaning. In fact, the etymology of the word "Mandala" suggests not just a circle, but a "container of essence."

A Mandala becomes a sacred area that serves for deities and a collection point of universal forces. By mentally entering a Mandala and proceeding to its center, a person is symbolically guided through the cosmos to the essence of reality.

In Tibetan Buddhism, contemplation of sacred images is central to religious ritual, and a Mandala is one of the most important of these sacred images. A Tibetan Mandala is usually made with careful placement of colored sand, and accordingly is known in Tibetan as "dul-tson-kyil-khor", or Mandala of the colored powders. 


The symbolism of the Mandala  in the tradition of Vajrayana Buddhism, Mandalas are rich with symbolism that evokes various aspects of Buddhist teaching. This is part of what makes the creation of a Mandala a sacred act, for as they work, the monks are imparting the Buddha's teachings. In the Tibetan Buddhism, Mandalas have been developed into a sand painting. They are also a key part of * Anuttarayoga Tantra meditation practice. 
* Anuttarayoga Tantra or Highest Yoga Tantra is a term used in Tibetan Buddhism.  In accordance with the three lineages of Kagyu, Sakya and Gelug of Tibetan Buddhism, Anuttarayoga Tantra is the highest of four classes and is associated with the route to enlightenment.  

Nyingma tradition and the teachings of Dzongchen or the Great perfection is the Highest Tantra. Nyingma lineage is the oldest of the four major schools of Tibetan Buddhism, and founded by the great Indian master of Guru Rinpoche, Padmasambhava who came to Tibet in the eighth century C.E.

Footnote
The practice of Anuttarayoga Tantra in the Vajrayana tradition of Buddhism is characterized by the requirement of empowerment from a qualified Guru, Lama, use of ritual techniques, and the practice of various meditative and subtle body yogas, to effect personal transformation and to attain enlightenment through the realization of the mind stream as a Meditational Deity, or a Yidam. Mandalas have complex geometrical shapes and are often used for meditation. 
For more teachings of the Tantra, please visit and click here
Construction of the sacred Mandala
The basic form of most Mandala is a square with four gates containing a circle with a center point. Each gate is in the general shape of a "T".  The process of constructing a Mandala is a sacred ritual. It is a meditative, painstaking process that can take days or even weeks to complete. Before a monk may participate in the construction of a Mandala, he must undergo a lengthy period of artistic and philosophical study. 


Commonly , there are four monks are working together to construct a Mandala. The mandala is divided into quadrants with one monk assigned to each. Midway through the process, each monk receives an assistant who helps fill in the colors while the primary monk continues to work on detailed outlines.


Mandalas are constructed from the center outward, beginning with a dot in the center. With the placement of the center dot, the mandala is consecrated to a particular Buddha or Deity. This Buddha or Deity will usually be depicted in an image over the center dot, although some Mandalas are purely geometric.
The symbolizes of the sacred Mandala
Lines are then drawn through the center dot to the four corners, creating triangular geometric patterns. These lines are then used to construct a square "palace" with four gates. The monks usually keep to their own quadrant at this point.
From the inner square, the monks move outward in a series of concentric circles. Here the monks work in tandem, moving all around the mandala. They wait until each section is entirely completed before moving outward together. This ensures that balance is always maintained.
Outside the square temple is several concentric circles. The outermost circle is usually decorated with stylized scroll work resembling a ring of fire. This ring of fire symbolizes the process of transformation humans must undergo before being able to enter the sacred territory within. It both bars the uninitiated and symbolizes the burning of ignorance.
The next circle inward is a ring of thunderbolt or diamond scepters, which stands for indestructibility and illumination. This is followed by a circle of eight graveyards, representing the eight aspects of human consciousness that bind a person to the cycle of rebirth. Finally, the innermost ring is made of lotus leaves, signifying religious rebirth.
The Five Dhyani Buddhas Mandala
The square structure in the middle of a mandala is a palace for the resident deities and a temple containing the essence of the Buddha. The square temple's four elaborate gates symbolize a variety of ideas, including:
- The four boundless thoughts: loving-kindness, compassion, sympathy and equanimity
- The four directions: south, north, east and west

Within the square palace or temple are images of deities, which are usually the * Five Dhyani Buddhas (the Great Buddhas of Wisdom). The iconography of these Buddhas are rich in symbolism in itself. Each of the Five Dyani Buddhas represents a direction (center, south, north, east and west), cosmic element (like form and consciousness), earthly element (ether, air, water, earth and fire), and a particular type of wisdom. 

Each Buddha is empowered to overcome a particular evil, such as ignorance, envy or hatred. The Five Dyani Buddhas are generally identical in appearance, but are each represented iconography with a particular color, mudra (hand gesture), and animal. See the article on the Five Dyani Buddhas for more information.


In the center of the mandala is an image of the chief Buddha or Deity, who is placed over the center dot described above. Because it has no dimensions, the center dot represents the seed or the center of the universe. 
*For more detailed of the Five Dhyani Buddhas, please visit our article as follows:-
http://max-tibetanbuddhism.blogspot.my/search?q=Dhyani+Buddhas+
The Destruction of The San Mandala
Although some Mandalas are painted and serve as an enduring object of contemplation, the traditional Tibetan sand Mandala, when completed, is deliberately destroyed. The destruction of a sand mandala is also highly ceremonial. Even the Deity syllables are removed in a specific order along with the rest of the geometry until at last the mandala has been dismantled. 
The sand is collected in a jar which is then wrapped in silk and transported to a river (or any place with moving water), where it is released back into nature. This symbolizes the ephemerality of life and the world.
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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 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 the picture(s).
Picture(s) courtesy and credit to the rightful distributors and or studios.
Picture(s) is/are intended for editorial use only.


Tuesday, November 15, 2016

Auspicious and inauspicious numbers in the Tibetan Culture

Numbers have different meanings in different cultures, especially the Chinese, the number of 3, 6, 8, 9 are always the most favorable numbers and the Chinese had embraced it, adopted it and even applying in their daily lives. The Chinese believed these numbers have the auspicious meanings that can bring favorable results for success, prosperity, wealth and good health.
What about the Tibetan culture and belief? Is there any auspicious or inauspicious numbers that had massively influenced the Tibetan ways of life, culture and religions? Of course, they are. For instance, 13 is a lucky and holy number for Tibetan people.

In Tibetan culture, the odd numbers are always regarded as an auspicious number by local Tibetans. "6" may well be considered as a lucky number as number that multiple of "3". Tibetans would always deal with some important matters or travel to some place far from home on odd days, while even numbers are taboo. All these instances show that the principle of adoring odd numbers and regarding even numbers as taboo is always adhered to during any activities in Tibet.
As for the Tibetan people view odd numbers as lucky ones, herdsmen will choose a date with odd numbers in the first half of every month to assemble, set off on their journeys, and hold all other important events with the hope of safety.  Horse racing and archery have been popular for over a thousand years in Tibet. In the Tibetan horse racing, only thirteen runners in the front will can get a prize.

Losar is the Tibetan new year,  it is customary or commonly practiced by the local would present gifts for their love ones, and in the monasteries, would present gifts to the Rinpoches, Tulkus and lamas. According to the Tibetan culture, If anyone is buying or presenting gifts to the Tibetan people, the gifts will or should not be in an even number, but instead it should be the odd numbers.
Odd Numbers Symbolizes In The Tibetan Culture
Tibetan No. 3   - Symbolize the sun, moon and star. 
            - The universe is divided into the celestial realm, the Human realm and the Hell                            realm. 
            -  Connecting to the three Longevity Amitayus Buddha, Ushnisha Vijaya and White                      Tara.
            -  Body, speech and mind in Tibetan Buddhism.

Local Tibetans would always connect the nice things with "3", such as the 3 Buddhas, 3 monasteries, 3 tribes and 3 sages. They also use "3" to express auspicious or some other lucky symbols. Especially in Tibetan Buddhism culture, a lot of nouns use "3" as their affix. For example, "3" was used to symbolize the sun, moon and star. In Tibetan Buddhism, the universe is divided into 3 parts, the sky, ground and underground. The 3 Buddhas of Longevity refers to Amitayus Buddha, Ushnisha Vijaya and White Tara.

Tibetan No. 9   - Literally means everlasting or endless.
             - Is customary of the Tibetan people would always clink their glasses and drink 9                        glasses of wine once a clinking is proposed. 
                 - Only the silver bowls or dragon bowls can be used as drinking vessels in Tibet. In                     addition, ghee must be dipped on three spots in the bowls for good luck.

The odd number "9" means everything for local Tibetans. "9 rivers" means the place of all the rivers collected together. "9 people" means all living creatures. "9 needs" means all the needs and "9 wishes" means all the wishes. In a word, "9" is always used to express "much" in Tibetan. Actually, the use of "9" in Tibetan is quite similar to the use of "9" among the ancient Han people. In ancient times, Han people would also use "9" to express the meaning of uncertain, much or endless.

We can also find interesting numbers in Tibetan culture from the drinking customs of Tibet. The Tibetan people would always clink their glasses for three times, three glasses of wine should be drunk after each clinking. Hence, they would always drink 9 glasses of wine once a clinking is proposed.

Tibetan No.13  - Is an auspicious and holy number for the Tibetan culture. 
             -13 desireless celestial realms or pure lands to be reborn according to the Gelupa                      lineage of Vajrayana Buddhism. 
            -  Prigrims will perform kola or walk 13 clockwise rounds the Sacred Mountains of                      Tibet for purification and removing of negativity and obstacles.

There is another interesting thing about the Tibetan number culture. In the West, the number 13 is regarded as an unlucky number, but in Tibetan culture 13 is an auspicious number, a holy number. In the ancient Tibetan fairy tales, the heaven is composed of 13 layers. The 13th layer of the heaven is said to be the desireless pure land described by Master Tsongkhapa.

Hence, "13" is really a sacred and lucky number in Tibet. Besides, the devout pilgrims would always make Kora around Mt. Kailash for 13 rounds so as to pray for happiness and clean the guilty.

According to King Gesar, the world's longest epic, when Gesar was born, he held 13 flowers in his hands, walked 13 steps and vowed to become a Buddha at 13. Indeed, when he was 13, he was victorious in a horse race, married and became king of the state of Ling. Also, according to King Gesar, Gesar had 13 concubines and 13 Buddhist guardians, and in the state of Ling under his rule there were 13 snowy mountains, 13 mountain ridges, and 13 lakes.  
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Do you earnestly cherish our devoted work? Assuming this is the case, we are delighted that you are finding our blog useful and valuable. Would you consider making a donation for our Buddhist research and development?  

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

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

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

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

Dedication of Merit
By this merit may we obtain omniscience then.
Having defeated the enemies wrong-doings.
May we liberate 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.






Monday, November 14, 2016

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. 

Thursday, November 10, 2016

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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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?  

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.

Friday, November 4, 2016

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.







































 


















Thursday, November 3, 2016

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.