The Great Manifestation of Avaloketishvara Bodhisattva - Hayagriva

Hayagriva 馬頭明王is a wrathful manifestation of Avalokiteshvara. Avalokiteshvara embodies the compassion of all the Buddhas and connects to the enlightened mindset. 

In Tibet, Hayagriva was taught especially by Buddhist teacher Atisa and appeared as a worldly dharmapala. His special ability is to cure diseases, especially skin diseases, even as serious as leprosy, which is said to be caused by nagas.

According to Tibetan Buddhism, Hayagriva is the wrathful form of Vajrasattva, who assumes the form Avalokiteśvara and turns into Hayagriva in order to defeat the powerful demon Rudra, who has submitted the gods. He is accompanied by Vajrapani, who assumes the power of Tara and then becomes the wrathful Vajravarahi. 

Hayagriva is a wrathful manifestation of Avalokiteshvara. Avalokiteshvara embodies the compassion of all the Buddhas and connects to the enlightened mind. 

In the Hayagriva manifestation, he represents the enlightened speech of all Buddhas. He is the Heruka of the Lotus (Padma) Buddha Family. 

Referred to as “Lotus-like Speech,"  he is usually depicted as red in color with a dark-green horsehead with a blazing red mane emerging from his fiery red crown. 

The fierceness of his speech is represented by the screaming or neighing horsehead. The neigh or cry of a wild horse on the Tibetan plains is known to have the loudest cry, but in this guise, it symbolizes the roar of Dharma carried by the wind. 

Hayagriva can be depicted in a number of ways, often with three heads representing the three doors of body, speech, and mind. His six arms symbolize his overcoming of the suffering of the six realms through the practice of the six perfections (paramitas, Sanskrit paramitas). 

Hayagriva can be shown with three faces: a smiling green face on the right, a white face on the left showing covetousness, and a red face in the center. Each face has three wrathful, bulging eyes, each seeing the three times of past, present, and future. 

There are two stories associated with Hayagriva. In the first, Hayagriva is the wrathful form of Vajrasattva, who first appears as Avalokiteshvara. 

He then manifests as Hayagriva in order to defeat the powerful demon Mahesvara/Rudra, who has overpowered the gods. All peaceful means to suppress Rudra had failed, and thus the skillful means of wrath was necessary to overcome the destructive ego and attachment represented by Mahesvara/Rudra. 

This story is told at length in chapters 5-8 of the Padma Thangyig Serteng, or The Golden Rosary of the Lotus-born, written down by Khandro Yeshe Tsogyel. 

Hayagriva joins forces with Vajrapani, who assumes the power of Tara and then becomes the wrathful Vajravarahi. In their previous lives, Vajrasattva was Rudra’s master, and Vajrapani was his fellow disciple, who unlike Rudra understood and respected the Buddhadharma. 

Hayagriva and Vajravarahi engage with Rudra in a series of nine dances and fierce battles. Finally, Hayagriva shrinks in size and enters Rudra through his anus. Once inside, he then grows to gigantic proportions and destroys him from the inside out. 

Defeated, Rudra pledges to become a protector of dharma. Hayagriva then wears Rudra’s demonic body as a garment.Donations for our Buddhist research and development. 

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

Dedication of Merit 
By this merit, may we then obtain omniscience then. 
Having defeated the enemies wrongdoing. May we liberate migratory from the ocean of existence.
With its stormy waves of birth, old age, sickness, and death.
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The Great Manifestation of Avaloketishvara Bodhisattva - Chenrezig

Why is Chenrezig known as the Buddha of compassion?

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

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

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

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

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

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

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

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

What is the power of Chenrezig?

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

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

What are the benefits of Chenrezig's mantra? 

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

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Aspiration For Bodhichitta

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

Dedication of Merit 

By this merit, may we then obtain omniscience then. 

Having defeated the enemies wrongdoing. May we liberate migratory from the ocean of existence.

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

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The esoteric of Vajrayana Buddhism and the sacred mudra practices.

What's Mudra in Vajrayana Buddhism? Mudras are hand and body movements incorporated into the practice of meditation, exemplifying the combination of the physical and the spiritual in Vajrayana Buddhist practice. 

The rites and rituals of Vajrayana Buddhism are used as aids to spirituality, with the goal of assisting others as they seek enlightenment. 

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Mudra (Sanskrit: mudra; Tibetan: chakgya), which literally means a 'seal', is most commonly used in the context of Vajrayana practice and in iconography to refer to ritual hand gestures, which, together with mantras, are intended to enhance samadhi.

Mudras are a set of hand gestures and finger positions that serve as symbols in Buddhist art, representing the Buddha's various roles and states of mind. Mudras were first seen in statues from Gandhara.

What is mudra practice?

Performing mudra is said to stimulate the flow of prana (life force or energy) throughout the body, to quieten the mind by focusing it on the simple touch of our hands or fingers, and to intensify the power of our practice. 

What is the mudra technique? 

Mudra is a gesture or position, usually of the hands, that locks and guides energy flow and reflexes to the brain. They can also be extended to include eye positions, body postures, and breathing techniques. By curling, crossing, stretching, and touching the fingers and hands, we can communicate.

Such mudra gestures can represent particular deities, aspects of enlightenment, or offering substances.

It is common to speak of mantra, mudra, and samadhi as a triad, wherein mantra corresponds to enlightened speech, mudra to enlightened body, and samadhi to enlightened mind. 

In fact, the word mudra can refer to the deity's form as a whole or to their insignia. The teachings also refer to four kinds of mudra. 

Mudra is, together with the mantra, the tenth of the ten topics of tantra described in the teachings connected with the Guhyagarbha Tantra.

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

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

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Homage to Goddess of Love Red Tara Kurukulle

Kurukulla is a goddess of enchantment, attraction, and love in Vajrayana Buddhism. She goes by the name Rigjema, or the Mistress of Knowledge, in Tibetan.

As a dakini, Kurukulla embodies the highest wisdom, eradicating ignorance and transforming unpleasant emotions into pure consciousness. 

She is associated with the four enlightened practices described in the Buddhist tantras (Tib. le shi): pacifying, enriching, magnetizing, and subduing. She is especially strongly linked to the attractiveness and magnetism of ideal circumstances. 

She also has the capacity to control and transform sensual desires into a means of accessing Dharma, the greater reality. Her enlightened mind is thought to be full of passion (chag thug) and fervent loving compassion (tse we je chag) in Vajrayana. 

However, in her instance, these deep feelings are thought to be wholly devoted to the well-being of sentient creatures and free of any self-serving intent. Her main goal in offering her sympathy and love without conditions is to end their pain. 

She has one face, four arms, and three eyes. Her exquisite, enlightened body is colored the ruby color of passionate, loving kindness.She carries a bow, a floral-tipped arrow, and an enticing hook with grace.I prostrate and honor the victorious one, Kurukulle. 

Her red color symbolizes her ardor and her bond with love. She is identified with the goddess of love in this capacity. Her most recognizable symbol, the bow and arrow, is reminiscent of the Roman Cupid or the Greek Eros. 

These qualities are present in practically every form of Kurukulla and help with the ritual subjection of a specific object as well as the alteration of awareness. 

The bow and arrow are employed, on the one hand, to draw in the target and, once inside, pierce it to release a wave of love and passion. 

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The practice of Kurukulla helps to achieve numerous secular and spiritual goals. Worldly benefits include attracting love, improving relationships, increasing respect and support from parents and friends, subjugating demonic powers, healing, accumulating wealth, finding work, and gaining approval. 

What is the power of Kurukulla? 

Kurukulla is a powerful, semi-wrathful female deity belonging to the Lotus family. She is a feminine embodiment of enlightened wisdom and is a dakini skilled in magnetizing everything required by the practitioner. Her magnetizing and increasing power attracts wisdom, happiness, health, wealth, and long life. 

What is the mantra of Kurukulla?

Om Kurukulle Hrih Svaha 

This mantra uses the vocative form (Kurukulle) of her name. 

Is Kurukulle an enlightened dakini?Kurukulla is an enlightened dakini. Who embodies the most incredible wisdom that vanquishes ignorance and converts negative emotions into pure consciousness. 

She is related to the four tantric Buddhist enlightened activities of tranquility, enrichment, attraction, and subjection. She is also the goddess of magic and miracles. She is also the goddess who always surprises the worshiper with her prowess. 

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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 lBodhichitta has not arisenMay it arise and not decrease.But increase further and further. 

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

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The Great Manifestation of Avaloketishvara Bodhisattva

Avalokitesvara is a Buddha who embodies the compassion of all Buddhas. He is variably depicted, described, and portrayed in different cultures as either male or female. In Tibet, he is known as Chenrezig. In East Asia, he is commonly known as Guanyin, the Goddess of Mercy. 

The meaning of Avalokitesvara means “Lord who looks down with compassion.” Avalokiteshvara is shown here sitting on a lion throne and arrayed in jewels like a prince. Above his head is a parasol, an ancient symbol of royal status.

Beside his head are lotus-borne stupas, topped with sun and crescent moons. Avalokiteshvara’s right hand is in the gesture of gift-granting, and in his left hand he holds a long-stemmed lotus. 

In his elaborate hairdress is an image of the Buddha, Amitabha. Amitabha presides over the western Pure Land, a kind of Buddhist paradise. The worship of Amitabha became very popular in East Asian Buddhism. 

What is the symbolism of Avalokiteshvara? 

One of the most popular Bodhisattvas in the Buddhist pantheon and frequently represented in Buddhist iconography, Avalokiteshvara—also known as Padmapani, meaning “lotus bearer"—is a associated with compassion and the benevolent protection of the world. What is another name for Avalokiteshvara?  

In Buddhism, Avalokitesvara (meaning "the lord who looks down") also known as Lokesvara ("Lord of the World) and Chenrezig (in Tibetan)is a tenth-level Bodhisattva associated with great compassion (mahakaruna).

What are the powers of the Avalokiteshvara?

The tantric power and forthright majesty of Eleven-headed Avalokiteshvara radiate laser-like focused energy. The eyes exhibit the fierce concentration created by advanced tantric practices. This Chenrezig will burn through all obstacles. 

Thousand Arms thousand eyes Avalokiteshvara 

The Buddhist pantheon consists of a vast array of deities, beginning with the historical Buddha Shakyamuni and expanding to include Bodhisattvas, guardian figures, wrathful deities, and more. This painting depicts the Thousand-armed and Thousand-eyed Avalokiteshvara surrounded by attendant and guardian deities. 

Avalokiteshvara, one of the most important Bodhisattvas in Buddhism, was popularly known as the “perceiver of the world’s cries.” Bodhisattvas, meaning literally “enlightened beings,” were devoted, out of a deep sense of compassion, to aiding other sentient beings in their quest for enlightenment. 

In this particular form of Avalokiteshvara, the deity is seated facing forward on a lotus pedestal with a resplendent jeweled canopy above him. The “thousand” arms of the deity, each containing a single eye, fan out in a circular fashion so as to completely envelop his body. 

The largest of the arms, located closer to the body, hold implements such as a sutra, mirror, water vessel, alms bowl, and willow spray. Inside the Bodhisattva’s elaborate headdress is a tiny figure of Amitabha, the Buddha of the Western Pure Land with whom Avalokiteshvara was associated.

Avalokiteshvara dedicated himself to helping all sentient beings toward enlightenment, but after he learned of the vast amount of suffering in the world, his head split into pieces. Amitabha gathered these 11 pieces, turned each into a full head, and gave these heads back to Avalokiteshvara.

What does Chenrezig mean in Tibetan culture?

One who always looks upon all. In Tibetan, Avalokiteśvara is Chenrezig. The etymology of the Tibetan name Chenrezig is spyan "eye," ras "continuity," and gzig "to look." This gives the meaning of one who always looks upon all beings (with the eye of compassion).

Why is Chenrezig known as the Buddha of compassion?

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

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

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

Meaning of Chengrezig

The meaning of the word chengrezig is CHAN means "eye, RE means “idea of continuity, and ZIG means ‘to look." He is one of the celebrated deities, and he was the lord gifted with complete enlightenment who refrains from entering the blissful state of nirvana to remain below and save the living being of the earth. 

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

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

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

We need your help to secure the future of scholarly interaction with Buddhism. Since our very first publication of Dharma works and activities in 2008, we have been effortlessly providing free distribution of Dharma posts and articles throughout the previous 16 years. 

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

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

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

Aspiration For Bodhichitta

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

Dedication of Merit 

By this merit, may we then obtain omniscience then. 

Having defeated the enemies wrongdoing. May we liberate migratory from the ocean of existence.With its stormy waves of birth, old age, sickness, and death.

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

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Three Essential Ways For Developing Wisdoms

The three disciplines of meditation, contemplation, and careful listening. 

Have you ever read or heard something that, the next day, you forgot about despite finding it intriguing, eye-opening, and possibly life-changing? 

Despite your best efforts, you forgot about that information as you went about your regular routines, falling back into old habits. The three wisdom skills of listening, contemplation, and meditation are Buddhism's answer. 

Among all the lessons we could acquire in this life, the most crucial one is the ability to free ourselves from misery. But if not digested thoughtfully, even Buddhist insight can be swallowed whole. 

To make the most of the teachings, we might employ the three wisdoms of mindful listening, contemplation, and meditation.

We can reduce distractions and maintain our attention on the material at hand by practicing mindful listening. We then thoughtfully consider and internalize what we have just heard. 

One way to think of meditation is as a way to process what we have learned. Information leaves the cognitive mind and enters the heart through this three-step process, where it becomes an embodied experience that we will never forget. 

Paying attention 

We are surrounded by an endless amount of information, most of which is vying for our attention. Even when we are able to identify what needs our attention, maintaining focus is not always simple. 

The first step in listening with meditation, mindfulness, attention, and intention is realizing that what we are hearing is important. 

This infuses our listening with feelings of delight, desire, and urgency, which keeps us interested in what we're hearing, reading, or learning. Even while contemplative listening is somewhat directed outward, our participation starts the process of internalizing the lessons. 

Contemplation and attentive listening are related. After listening intently and with great interest, we inevitably move on to reflection.

Contemplation 

The Buddha famously advised us to experience the teachings for ourselves to see whether they really lead to happiness, rather than accepting them just because he taught them or because they make sense. Between conceptual and inexpressible cognition, contemplation acts as a link. 

We start to absorb the lessons by thinking about or reflecting on them. We probe, doubt, try things on, and sample. I was not in complete sync with what I was hearing during the listening phase. We start to bridge this gap during the pondering phase. 

By utilizing analytical or awareness meditation to go further into a contemplative practice, we are able to transcend the conceptual, thinking mind and directly experience the teachings. Meditation enables us to settle into that experience and get even closer to it once awareness arrives.

Meditation goes hand in hand with Buddhist contemplation. We're encouraged to let go of our thoughts and simply relax into the spaciousness of an Ah-ha moment when it occurs. 

In meditation, we simply allow ourselves to be enveloped in the embodied experience of truth, transcending the cognitive and logical realm. 

My perception of what I heard and my thoughts are now inseparable from one another. There is mere awareness. The highest form of wisdom, called prana, is this non-dualistic experience of knowing. 

It's possible that we briefly experienced this wise experience while practicing mindfulness meditation. The experience of this kind of insight, however, is transient; it ends when the meditation ceases. Here, the goal of meditation is realization rather than experiencing. Realization confers everlasting wisdom. 

Methods for Developing Wisdom Participating in mindfulness meditation is a prerequisite for practicing any of the three wisdoms: listening, contemplating, and meditating. 

It will be challenging for us to listen without being sidetracked if we don't first achieve a degree of mental stability and tranquility. Moreover, it will be nearly impossible for us to think or practice awareness meditation without the foundation of mindfulness meditation. 

How to Gain Knowledge The practice of mindfulness meditation is a prerequisite for all three of the wisdoms: listening, contemplating, and meditating. It will be difficult for us to listen without being sidetracked if we don't initially achieve a somewhat stable and tranquil state of mind.

It will also be very impossible for us to think or perform awareness meditation without the foundation of mindfulness meditation.

While cultivating wisdom may appear like a sophisticated skill, it all starts with awareness and relaxation. By promoting non-judgmental awareness of the current moment, we can develop a steady, roomy, and calm mind. 

By doing this, you'll improve your listening skills and acquire the capacity to integrate information that is important to remember. The knowledge that results from practicing mindfulness brings us to the concept of self-compassion, which is the ease and satisfaction that is always present within.

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We need your help to secure the future of scholarly interaction with Buddhism. Since our very first publication of Dharma works and activities in 2008, we have been effortlessly providing free distribution of Dharma posts and articles throughout the previous 16 years. 

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

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

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

Aspiration For Bodhichitta

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

Dedication of Merit 

By this merit, may we then obtain omniscience then. 

Having defeated the enemies wrongdoing. May we liberate migratory from the ocean of existence.With its stormy waves of birth, old age, sickness, and death.

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The Three Wisdoms in Buddhism

The Buddhist tradition recognizes three different levels of wisdom: 

1) Listening
2) Contemplating. 
3) Meditating. 

What are the three wisdoms of Buddhism?
Listening, contemplating, and meditating are known as the “three wisdoms.” Each of these practices is vital to actualizing our Buddha-nature and our abilities to benefit others. First, listen carefully and closely to the teachings you receive. 

This should encourage and inspire you to make a joyful effort. Do not simply collect teachings—look into the implications and contemplate their meaning. 

Then, apply them to yourself so that what you’ve received does not merely penetrate your ear and brain. 

Really connect with the meaning behind the instruction, take it into your heart, and reaffirm the truth of each word with your own understanding. That is known as contemplation. 

What is the Buddhist concept of wisdom?Most broadly, wisdom in the Buddhist sense is a realization or awareness of the true nature of reality that transcends ordinary comprehension. 

Wisdom, in the Buddhist sense, is separate from knowledge. Knowledge, particularly of the Buddha's teachings, can support wisdom, but wisdom itself transcends knowledge.

Received wisdom is acquired through reading texts or listening to a teacher and understanding the knowledge that you've received well enough to remember it. 

By deeply contemplating the teaching, you will naturally actualize the result known as meditation. Meditation will help mature what you’ve learned so that your knowledge is not simply intellectual or conceptual. Results will ripen as you grow. Although all three are indispensable, meditation is the most important.

To apply these three practices, we must learn to recognize and release the tendency to indulge in distractions. This is especially true when we are just beginning, but distractions can be a serious hindrance at every stage of practice, especially during meditation. 

The Dzogchen teachings say, “There is no meditation. Non-distraction is the meditation.” 

In the Prajnaparamita teachings, Buddha Shakyamuni listed ten types of distractions that can occur during practice and prevent our progress, including conceptions of: 

(1) nonexistent nature, 

(2) existent nature, 

(3) exaggeration, 

(4) deprecation, 

(5) the conception of one, 

(6) the conception of many, 

(7) identity, 

(8) discrimination, 

(9) holding titles and names, 

(10) conceptions of meaning. 

Distractions come uninvited, so we need a clear, vivid mindfulness to undermine their influence and to practice effectively. This doesn’t always come easily, even if we have the right motivation and can sustain a joyful effort. 

Learn to listen undistractedly. Do not let attention wander during contemplation practice. Avoid clinging to ideas and images while in meditation. To avoid following thoughts, be mindful and observe with relaxed alertness.” 

What are the three core beliefs in Buddhism?

Three Universal Truths
1) Everything in life is impermanent and always changing.
2) Because nothing is permanent, a life based on possessing things or persons doesn't make you happy.
3) There is no eternal, unchanging soul, and "self" is just a collection of changing characteristics or attributes.

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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 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.

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