Dictated to Fabrizio Champa Palgye in Dharamsala March 1998, for Richard Gere Who Came for His Holiness the Dalai Lama’S Losar Teachings
Total Page:16
File Type:pdf, Size:1020Kb
Load more
Recommended publications
-
OM MANI PADME HUM the Jewel Is in the Lotus Or Praise to the Jewel In
On the meaning of: OM MANI PADME HUM The jewel is in the lotus or praise to the jewel in the lotus by His Holiness Tenzin Gyatso The Fourteenth Dalai Lama of Tibet It is very good to recite the mantra OM MANI PADME HUM, but while you are doing it, you should be thinking on its meaning, for the meaning of the six syllables is great and vast. The first, OM, is composed of three pure letters, A, U, and M. These symbolize the practitioner's impure body, speech, and mind; they also symbolize the pure exalted body, speech and mind of a Buddha. Can impure body, speech and mind be transformed into pure body, speech and mind, or are they entirely separate? All Buddhas are cases of being who were like ourselves and then in dependence on the path became enlightened; Buddhism does not assert that there is anyone who from the beginning is free from faults and possesses all good qualities. The development of pure body, speech, and mind comes from gradually leaving the impure states and their being transformed into the pure. How is this done? The path is indicated by the next four syllables. MANI, meaning jewel, symbolizes the factor of method- the altruistic intention to become enlightened, compassion, and love. Just as a jewel is capable of removing poverty, so the altruistic mind of enlightenment is capable of removing the poverty, or difficulties, of cyclic existence and of solitary peace. Similarly, just as a jewel fulfills the wishes of sentient beings, so the altruistic intention to become enlightened fulfills the wishes of sentient beings. -
The Meaning of the Short Chenrezig Mantra, Om Mani Padme Hum
Kopan Monastery Prayers and Practices Downloaded from www.kopanmonastery.com The Meaning Of The Short Chenrezig Mantra, Om Mani Padme Hum MANI is method, PADME is wisdom; so MANI PADME is method-wisdom. Buddha revealed the lesser vehicle teachings, the Mahayana paramitayana teachings and the mahayana vajrayana teachings. There is method-wisdom in the lesser vehicle teachings, method-wisdom in the mahayana paramitayana teachings and method-wisdom in the mahayana Vajrayana teachings. So MANI PADME contains everything: the hinayana lesser vehicle teachings of method-wisdom, the mahayana paramitayana method-wisdom and the mahayana vajrayana method-wisdom. By practising method-wisdom together, as signified by MANI PADME, one purifies the stains of body, speech and mind. This is signified by the OM - A U MA - these three sounds integrate to make OM, which signifies the vajra holy body, holy speech and holy mind of Buddha. By practising the method-wisdom signified by MANI PADME together, one purifies one's own ordinary body, speech and mind and they become inseparable from Buddha's vajra holy body, holy speech and holy mind. So the OM - AH U MA - signifies the three vajras. Then, MANI PADME also signifies the mahaanuttarayoga tantra path. What I explained before is general. Now, more specifically, by depending on the path of the generation stage, which is the method of the profound secret mantra that ripens the mind, and on the completion stage, which liberates the mind, you can cease the circle of suffering, the base-time ordinary birth, death and intermediate state; actualize the path-time dharmakaya, sambhogakaya, nirmanakaya; and achieve the result-time dharmakaya, sambhogakaya, nirmanakaya. -
Chenrezig Practice
1 Chenrezig Practice Collected Notes Bodhi Path Natural Bridge, VA February 2013 These notes are meant for private use only. They cannot be reproduced, distributed or posted on electronic support without prior explicit authorization. Version 1.00 ©Tsony 2013/02 2 About Chenrezig © Dilgo Khyentse Rinpoche in Heart Treasure of the Enlightened One. ISBN-10: 0877734933 ISBN-13: 978-0877734932 In the Tibetan Buddhist pantheon of enlightened beings, Chenrezig is renowned as the embodiment of the compassion of all the Buddhas, the Bodhisattva of Compassion. Avalokiteshvara is the earthly manifestation of the self born, eternal Buddha, Amitabha. He guards this world in the interval between the historical Sakyamuni Buddha, and the next Buddha of the Future Maitreya. Chenrezig made a a vow that he would not rest until he had liberated all the beings in all the realms of suffering. After working diligently at this task for a very long time, he looked out and realized the immense number of miserable beings yet to be saved. Seeing this, he became despondent and his head split into thousands of pieces. Amitabha Buddha put the pieces back together as a body with very many arms and many heads, so that Chenrezig could work with myriad beings all at the same time. Sometimes Chenrezig is visualized with eleven heads, and a thousand arms fanned out around him. Chenrezig may be the most popular of all Buddhist deities, except for Buddha himself -- he is beloved throughout the Buddhist world. He is known by different names in different lands: as Avalokiteshvara in the ancient Sanskrit language of India, as Kuan-yin in China, as Kannon in Japan. -
Opening Speech Liao Yiwu
About the 17th Karmapa Liao Yiwu On the morning of 4 June, 1989, a contingent of over two hundred thousand soldiers surrounded the Chinese capital of Beijing, where they opened fire on unarmed protesters in a massacre at Tiananmen Square that shook the entire world. On 5 March of that same year, there had been another large massacre in the Tibetan capital of Lhasa, news of this earlier event had been effectively suppressed. Because of the absence of the Western news media, the PLA’s cold- blooded killing of Tibetan protesters was never recorded on camera. The holy city of Lhasa was about ten times smaller than Beijing at that time, and Bajiao Square where the massacre took place was about ten times smaller than Tiananmen Square, and yet over ten thousand peaceful protesters assembled in that narrow square, where they clashed with some fifteen thousand heavily-armed soldiers. As a result of this encounter, more than three hundred civilians lost their lives, another three thousand were imprisoned, and the “worst offenders” were subsequently sentenced to death. The Jokhang Temple located next to the Potala Palace was attacked and occupied by army troops because it was flying the Snow Lion Flag of Tibetan independence, and it was burned to the ground along with its precious copy of the Pagoda Scriptures, a text which symbolizes the dignity of Tibetan Esoteric Buddhism. Tens of thousands of Tibetan Buddhists stood in the street bewailing the loss of their sacred text, and the lamas continually tried to rush into the burning temple to rescue the scriptures, but were shot down amidst the flames. -
Wang Dü: the Great Cloud of Blessings by Khenpo Sodargye
www.khenposodargye.org THE COMMENTARY ON WANG DÜ: THE GREAT CLOUD OF BLESSINGS BY KHENPO SODARGYE 1 www.khenposodargye.org Table of Contents The Background of Khenpo’s Teaching on this Prayer ......................................................... 3 The Great Benefits of this Prayer ............................................................................................. 3 The Title of the Prayer ............................................................................................................... 4 Symbolized by the Mantra ........................................................................................................ 8 The Qualities of All the Magnetizing deities ......................................................................... 10 The Magnetizing Deities .......................................................................................................... 12 a. Dharmakaya Amitabha ................................................................................................................. 12 b. Vajradharma .................................................................................................................................. 14 c. Avalokiteshvara ............................................................................................................................ 14 d. Padma Gyalpo ............................................................................................................................... 15 e. Hayagriva .................................................................................................................................... -
Essential Buddhist Prayers
Essential Buddhist Prayers An FPMT Prayer Book Volume 2 Common Center Practices 2009 Edition FPMT Inc. 1632 SE 11th Avenue Portland, OR 97214 USA www.fpmt.org © 2002, 2004, 2006, 2009 FPMT Inc. All rights reserved. No part of this book may be reproduced in any form or by any means, electronic or mechanical, including photocopying, record- ing, or by any informa on storage and retrieval system or tech- nologies now known or developed, without permission in wri ng from the publisher. Set in Calibri 12.5./15, Century Gothic, Lydian BT, and Tibetan Ma- chine Unicode. Printed in the USA. Contents Introduc on 5 Lama Tsongkhapa Guru Yoga 15 Appendix: Extensive Medita ons 37 Extensive Off ering Prac ce 43 Off ering Even One Flower to the Buddha 45 Extensive Off ering Prac ce 51 Libera ng Animals from the Danger of Death 63 Introduc on 65 Libera ng Animals 67 The Wish-Fulfi lling Jewel (Medicine Buddha Puja) 99 The Abbreviated Four-Mandala Off ering to Chi amani Tara 139 Praises to the Twenty-One Taras (literal transla on) 193 A Short Vajrasa va Medita on 199 Appendix 1: Breathing Exercise 207 Appendix 2: How to Purify During Mantra Recita on 208 Appendix 3: The Meaning of the Mantra 210 A Banquet of the Greatly Blissful Circle of Off erings; the Heruka Vajrasa va Tsog Off ering 213 Introduc on 215 The Meaning of Tsog 217 The Heruka Vajrasa va Tsog Off ering 223 Four-Face Mahakala Puja 245 A Daily Pälden Lhamo Prac ce 267 Protector Prayers and Tea Off ering for the Success of FPMT Projects 285 Blessing the Inner Off ering and the Tea 287 Praise of Six-Arm -
Treasury of Compassion: a Collection of Quotes by Great Masters on the Practice of Chenrezi and His Six-Syllable Mantra
Treasury of Compassion: A Collection of Quotes by Great Masters on the Practice of Chenrezi and his Six-Syllable Mantra Compiled by Asanga Vajra Sakya TREASURY OF COMPASSION Preface Lord Buddha Shakyamuni gave us the gift of numerous teachings based upon and according to the karma and disposition of each sentient being. However in degenerate times like these, people are not able to devote their time and efforts to studying the vast teachings and towards practicing the Buddha's valuable teachings. So what can we do to counter the accumulations of negative karma in such times one may ask? The answer quite simply is to recite the Six-Syllable Mantra otherwise known as the Mani Mantra of Bodhisattva Chenrezi. Although a fully enlightened Buddha himself, Chenrezi out of his great compassion, manifested as a Bodhisattva on the tenth level. As a Bodhisattva, he manifests in a number of different emanations amongst us, benefiting sentient beings to this very day. It is said that when the defilements of sentient beings increase during the Degenerate Age, it becomes very difficult for the Buddhas and Bodhisattvas to help beings. However such Buddhas as Chenrezi, Tara, and Guru Padmasambhava, due to their great compassion and great aspirations, are very effective in such times. Which is why Chenrezi’s practice of the Six-Syllable Mantra, which is the highest and most profound practice of all, also happens to be the easiest of all. The Six-Syllable Mantra is said to contain the essence of all of the Buddha’s teachings in it. It is also said to be the king of all mantras. -
Avalokiteshvara Visualization Meditation the Meditation for All Beings Throughout Space As Transmitted in Tibet by Tangtong Gyalbo
Avalokiteshvara Visualization Meditation The Meditation For All Beings Throughout Space as transmitted in Tibet by Tangtong Gyalbo 1. START: Repeat the Refuges and Bodhisattva Vow: “I take refuge in the Buddha, Dharma, and the Sangha until I am enlightened. May all actions I undertake – giving, moral conduct, forbearance, energy, meditation, insight – cause me to accomplish Buddhahood, in order to help all beings." 2. Undertake this Visualization (in the Mind's Eye) “I, place on top of my head a white lotus and moon, on top of that the mantra `hrih'… From which appears Avalokiteshvara. White, luminous, emanating five color light rays. Smiling, he watches with loving kindness. Of his four hands: the first two are palms together, and the lower two hold a crystal rosary and a white lotus. He is adorned with silk, ornaments, wears a deer skin across his chest, and has a crown with Amitâbha on it. He sits in lotus position, leans against a pure moon. He has become the essence of all refuges." 3. [While holding visualized bodhisattva in mind:] Activation of the Bodhisattva's Compassion Repeat 3, 7 or 108 times: "I revere noble Avalokiteshvara, who is perfect, white, whose head is adorned by the Perfected Buddha, And who watches beings with boundless compassion." 4. The Bodhisattva's Compassionate Insight PERSONALLY Incorporated [Visualize primary color light rays emanating from Arya's body entering one’s body, dissolving all impure karma and mistaken ideas, while repeating this mantra for 3, 7, or 108 rosary cycles:] “OM MANI PADME HUM” ↓ AT THE END, REALIZE: Sights, sounds, and thoughts are empty, becoming undifferentiated. -
Communist Party As Living Buddha: the Crisis Facing Tibetan Religion Under Chinese Control
ICT-Europe ICT-Deutschland e.V. ICT-Brussels Vijzelstraat 77 Schönhauser Allee 163 11, Rue de la Linière 1825 Jefferson Place, NW 1017HG Amsterdam 10435 Berlin 1060 Brussels Washington, DC 20036 The Netherlands Germany Belgium T +1 202 785 1515 T +31 (0)20 3308265 T +49 (0)30 27879086 T +32 (0)2 6094410 F +1 202 785 4343 F +31 (0)20 3308266 F +49 (0)30 27879087 F +32 (0)2 6094432 E [email protected] E [email protected] E [email protected] E [email protected] www.savetibet.org The International Campaign for Tibet is a non-profit membership organization that monitors and promotes internationally recognized human rights in Tibet. ICT was founded in 1988 and has offices in Washington, DC, Amsterdam, Berlin and Brussels. The Communist Party as Living Buddha: The crisis facing Tibetan religion under Chinese control ©2007 by the International Campaign for Tibet Printed in the USA Design: William Whitehead Design www.WmWhiteheadDesign.com THE COMMUNIST PARTY AS LIVING BUDDHA THE CRISIS FACING TIBETAN RELIGION UNDER CHINESE CONTROL A report by the International Campaign for Tibet Washington, DC l Amsterdam l Berlin l Brussels www.savetibet.org Tibet Autonomous Region Party chief Zhang Qingli recently labeled THE COMMUNIST PARTY AS LIVING BUDDHA the Chinese Communist Party a ‘living Buddha’ and a ‘parent’ to the Tibetan people. (Xinhuanet, March 2, 2007) THE CRISIS FACING TIBETAN RELIGION UNDER CHINESE CONTROL Cover: An image of the 11 th Panchen Lama, Gedun Choekyi Nyima, seen in a monastery in eastern Tibet near a photograph of the Dalai Lama. -
AVALOKITESVARA Loka Nat Worship in Myanmar
AVALOKITESVARA Loka Nat Worship in Myanmar A Gift of Dhamma AVALOKITESVARA Loka Nat Tha Worship In Myanmar “(Most venerated and most popular Buddhist deity)” Om Mani Padme Hum.... Page 2 of 12 A Gift of Dhamma Maung Paw, California Bodhisatta Loka Nat (Buddha Image on her Headdress is Amithaba Buddha) Loka Nat, Loka Byu Ha Nat Tha in Myanmar; Kannon, Kanzeon in Japan; Chinese, Kuan Yin, Guanshiyin in Chinese; Tibetan, Spyan-ras- gzigs in Tabatan; Quan-am in Vietnamese Page 3 of 12 A Gift of Dhamma Maung Paw, California Introduction: Avalokitesvara, the Bodhisatta is the most revered Deity in Myanmar. Loka Nat is the only Mahayana Deity left in this Theravada country that Myanmar displays his image openly, not knowing that he is the Mahayana Deity appearing everywhere in the world in a variety of names: Avalokitesvara, Lokesvara, Kuan Yin, Kuan Shih Yin and Kannon. The younger generations got lost in the translation not knowing the name Loka Nat means one and the same for this Bodhisatta known in various part of the world as Avalokitesvara, Lokesvara, Kuan Yin or Kannon. He is believed to guard over the world in the period between the Gotama Sasana and Mettreyya Buddha sasana. Based on Kyaikhtiyoe Cetiya’s inscription, some believed that Loka Nat would bring peace and prosperity to the Goldenland of Myanmar. Its historical origin has been lost due to artistic creativity Myanmar artist. The Myanmar historical record shows that the King Anawratha was known to embrace the worship of Avalokitesvara, Loka Nat. Even after the introduction of Theravada in Bagan, Avalokitesvara Bodhisattva, Lokanattha, Loka Byuhar Nat, Kuan Yin, and Chenresig, had been and still is the most revered Mahayana deity, today. -
BHZC Archetypes Working
Themes What are archetypes? Introduce some Bodhisattvas in the Mahayana Embodiment of paramita practice Where are they right now? Zen practice and vows Bodhisattva Archetypes Blue Heron Zen Community Kyol Che 2021 talk Gerald Seminatore Archetypes definition Greek archien (to rule) and typos (type) The quintessence or ideal example of a type Object, behavior, idea Synonym: an original model of something (a prototype) Joseph Campbell (1904-1987) The Hero of a Thousand Faces, The Power of Myth, other works. “Shakespeare said that art is a mirror held up to nature. And that's what it is. The nature is your nature, and all of these wonderful poetic images of mythology are referring to something in you." “The idea of the Bodhisattva is the one who out of his realization of transcendence participates in the world. The imitation of Christ is joyful participation in the sorrows of the world.” Bodhisattvas From Sanskrit, literally "one whose essence is perfect knowledge," Bodhi (perfect knowledge) + sattva (reality, being) In the sutras (e.,g, Lotus, Vimalikirti, Avatamsaka) they appear as characters embodying archetypal aspects of Buddhist teaching and psychology (Sages, teachers, heros, companions, guardians, rulers, and other archetypal roles) Often possess some supernatural or divine attributes They cross cultural boundaries, change names, change genders, change forms These archetypes embody common functions/roles in Buddhist practice, and demonstrate myriad possibilities for devotion, imitation, healing, and enlightenment / prajna wisdom. The Bodhisattva’s mission Practice the paramitas in one’s own life to advance on the path Service to others Protect and transmit the Dharma Early Buddhism Beings are on an endless wheel of samsara (rebirths in the suffering world) Once attaining full Enlightenment, the bodhisattva becomes an arhat/arahant. -
Story and Photography by David Noyes
Story and Photography mLureTHE By David Noyes Of Tibet m or years I longed to visit Tibet. Maybe it was a taxi across town to the Potala Palace. I had come from fascination inspired by romantic movies or the sea level in Beijing to over 12,000 feet in a matter of Fpowerful lure of a distant land of myth that few hours and was advised to take my first day slowly. But I western travelers have ever seen, but I could barely con- felt wonderful and wanted to experience a bit of Tibet tain my joy as I crowded at a portal window to steal a before I settled into my comfortable room for the night momentary glimpse of a magical snow-capped moun- and the controlled itinerary of my guided tour. tain as we made our descent The drive down Beijing into Gongkar Airport. Road revealed what a large I was traveling alone on a and increasingly modern city Far Left: Potal Palace— spontaneous trip to photo- Lhasa had become. I was a mBuilt of granite with reddish- graph this beautiful land, but bit surprised—and a bit dis- brown walls of willow branches and adorned with my journey to Tibet began appointed—that the once- golden rooftops, the striking over 20 years ago. I vividly forbidden city was now a architecture and vivid contrast of red, white, gold and black is remember being captivated sprawling mini-metropolis of unmistakable. Work began on by a fleeting image of the two hundred thousand peo- the White Palace in 1645 when Potala Palace in a television ple with contemporary build- the fifth Dalai Lama moved his government from Drepung report that described how this isolated and obscure ings, shopping malls and nightclubs.