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enlightmment It is not possible to attain full enlightenment for the benefit of all practia and its growth, the Yidam Atya Chenrezig (Avalokiteshvara in Sanskrit) is.
Table of contents

The Lama revered in this prayer, though, refers to a highest teacher - a Mahayana teacher. Who is the supreme Lama? Noble Chenrezig is the very embodiment of the unfailing love and compassion that all Buddhas have. He is inseparable from our very own Lama; he is one with our supreme Lama. He protects living beings through his profound awareness and his ability to perform incalculable and invaluable activities.

We, too, continuously pay homage and prostrate to the supreme Lama and Protector with deepest devotion and sincerest respect by means of our three doors, which are our body, speech, and mind. We can hardly imagine the highest aspect of his being, namely that he is always present in our mind, so we bow to Noble Chenrezig when he is depicted as having a white body, two faces, and four arms.

We saw that his depictions represent his relative aspect, so honouring expressions of conditionality will not lead to ultimate fruition. In the introduction we saw that the essence of the mind is empty, that the nature of the mind is unimpeded clarity, furthermore that the indivisibility of emptiness and clarity is the union of awareness that realizes emptiness and loving kindness and compassion.

What does it mean to pay homage with the three doors, sgo. A practitioner pays reverence with body, with speech, and with his or her innermost heart, which is the mind. First one arouses faith in Chenrezig. This verse of homage is a summary of the entire text and describes the source of ultimate realization, the source being faith and devotion. What are the practices of a bodhisattva? There are two levels of practice: receiving the precious teachings and meditating them diligently. The Purpose for Writing this Text. Since this depends upon knowing the practices,.

I will explain the practices of bodhisattvas. What is the source of all qualities of astounding goodness and worth? The perfect Buddhas, rzogs. As long as the wonderful qualities of perfection have not unfolded from within, a practitioner has not realized Buddhahood. The immense qualities of a Buddha abide within all living beings without exception as ye. If all qualities of innermost goodness and worth were not present in the ground of being as the basis, they could not arise as a result at fruition through practicing the path.

All qualities are present within every living being as the basis. By releasing the beneficial results that manifest while progressing along the paths, then the basis and the root, which is Buddha within, will be established at fruition. If the basis of Buddhahood were not present, it could never emerge as a result. When all dharmas have been exhausted i. The magnificent qualities of Buddhas are great bliss and benefiting others, always. The line in the verse states that. How do the perfect Buddhas arise? As it is, there can never be a result without a cause. If there is no source for a perfect Buddha, then there is no result.

The phase of an ordinary being is the basis, the cause.

When a follower of the precious teachings practices and progresses along the paths, negative emotions and habits are slowly, slowly, slowly abandoned and invaluable qualities slowly, slowly, slowly arise. At fruition, genuine Dharma will have been thoroughly established with body, speech, and mind. As long as the magnificent result has not emerged, partial accomplishments are not what is meant by genuine Dharma. Let us look at the five paths. They are divided into paths of learning and the path of no more learning. The four first paths of learning are tshogs.

The four paths of learning are the well-spring and source of genuine fruition, which is attained on the fifth path of no more learning, mi. On the first path of tshogs. By knowing and realizing what can be realized while practicing the four lower paths, knowledge and awareness of the true way that all dharmas are and appear is won. Finally, during the highest level of practice, while on the fifth path of no more learning, ye. If the two accumulations have not been perfected, then the genuine Dharma will not have been established.


  • Copyright:!
  • A Teardropin Chenrezig's Eye | Shambhala.
  • Om Mani Padme Hum: What It Means.
  • Receiving the Blessings of Chenrezig Himself.
  • -Chenrezig_ Benefiting All Beings as Vast as the Sky-Rangjung Yeshe.pdf.
  • St. Anthonys Fire (New Doctor Who Adventures).
  • Venerable Thubten Chodron’s introduction to this prayer.

There are two types of accumulation tshogs. What is the accumulation of merit? Gaining discriminating awareness, shes. Practicing virtuous activities in the absence of discriminating awareness that sees emptiness is the accumulation of merit. What is the accumulation of wisdom? Engaging in virtuous activities for the welfare of others together with discriminating awareness is establishing ye. Realization of the three circles means perfectly realizing 1 emptiness of a subject, 2 emptiness of objects, and 3 emptiness of actions.

Having perfected ye. Primordial awareness-wisdom is realized when a practitioner upholds discriminating awareness while diligently proceeding along the paths, until he or she has realized emptiness of the three circles. In the Tibetan language they are sbying. Practicing the first five perfections is accumulating merit. Realizing the sixth perfection, discriminating awareness, is what is meant by accumulating wisdom. Joyful endeavour, the fourth paramita, is practiced in order to unite the first three perfections with the fifth and sixth inseparably. Coming to realize the inseparability of merit that is accumulated by attaining perfection of discriminating awareness with body, speech, and mind is what is meant by accumulating wisdom.

Uniting the two accumulations of merit and wisdom engenders ye. Kaya is the Sanskrit term translated into Tibetan as sku. The two form kayas are sprul. It is the dedication prayer that we recite at the end of any practice and reads:. Simply knowing how to attain Buddhahood will not be very helpful. Certainly, it is necessary to appreciate that the attainment of Buddhahood is possible, but it is crucial to practice with joyful endeavour, the fourth paramita, in order to accomplish fruition.

Why is joyful endeavour so important? When a bodhisattva sincerely engages in bodhicitta of application by practicing the paramitas with joyful endeavour, then he or she can easefully attain Buddhahood, which is fruition of the Great Vehicle, Mahayana.

I am floating in an area with nothing but a vast blue sky, spanning all directions, unnaturally clear and vibrant and radiant. Intuitively, I feel this is symbolic of the emptiness of self-nature. I enjoy the blue sky, allowing my non-senses to reach out to infinity—vast, unending, and horizonless. It is comforting in this non-place— empty of self nature. The light begins to take form, and I see that it is a stunningly beautiful lotus flower, absolutely perfect in every way, pure white and glowing with unnaturally beautiful light.

I can see, as I adjust to the new image, a glowing circular area of white, that seems as luminous and wondrous as an autumn moon. The glow of the moon intensifies again, and in the bright light I see the shape of an even brighter form. I know that this is Avalokitesvara, the Bodhisattva of Infinite Compassion. His body resolves, sharper and sharper, the glow fading to reveal a splendid being made entirely of brilliant white light, different shades of white that define a beautiful youthful man, ageless rather than young, of perfect appearance.

He has long tresses of blue black hair that cascade over his wide shoulders, although even this glows with light. He has four arms which only add to his appearance of perfection. Brilliant jewels and silks adorn his perfect body. I know this is the wish-fulfilling gem. His outer right hand holds a glowing white crystal mala.

Visualize Avalokitesvara as a being of perfect appearance, with no flaws. Thankhas such as this are guides only. Light is all around the Bodhisattva, beautiful light that heals and reassures everyone it reaches.

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Om Mani Padme Hum: What It Means

Nowhere in the universe is out of range of this wondrous light. Most captivating of all are his eyes. I have never seen more caring eyes. They are eyes that laugh and cry at the same time. His smile is as radiant as the sun. Then, over his head, I see another figure. A glowing red Buddha. I know this is Amitabha, his spiritual guru-father, the Buddha of Infinite Light. His light is warmer, like a setting sun, but in the nature of boundless love.

On a lotus and moon throne, is a syllable. Around this seed syllable I can see more letters. It is the mantra Om Mani Padme Hum, each syllable of a different colour, representing the six realms. Visualize this three dimensionally at the heart of the Compassionate Bodhisattva, glowing red in the centre. Comforting light rays project out from his heart, from the shining syllables and bija letter, and penetrate to all of the six realms.

Nothing can escape this compassionate light. I can hear a sound.

The Maha Karuna Dharani Sutra

Om Mani Padme Hum, over an dover. I begin to chant along. The light and the sound go out to every sentient being in all the universes. The light warms me, empties me of tensions and feelings of negativity. I feel lighter. I know instinctively that all my past negative karma has been extinguished by this nectar light.

I am filled with a blissful feeling. You should hold this meditation in bliss and visualize the cleansing light blessing all beings continuously. Allow your mind to stay in this place free of suffering, free of attachment, free of samsara. When you are ready to end your meditation, you can visualize making another offering to Avalokitesvara. Most people absorb Avalokitesvara back into themselves.

Since this visualization was the nature of your own mind, this peaceful being stays with you, a reassuring, calming, loving, compassionate presence. The kind face of loving Guanyin, the female aspect of Avalokiteshvara, Goddess of Compassion. To her followers, there is no question of her power.

Andrews, May Germer and Ronald D. Siegel Guilford Publications. Save Save. She is Editor-in-Chief for Blogertize Publications. I believe if you load our page in Google you can use Google translate? In kindness, Lee, Buddha Weekly. Respected sir. I am doing om mani padme hum mantra. Thank you for your kind comment. No empowerment is required as she is known to cherish and protect all beings. Respected sir thank you very much for your quick and detail reply. Heard speech of his excellence of dalialama on om mani padme hum mantra.

Yours faithfully ramana. Noting the human tendency to blame situations on external factors, exonerating oneself, he related this to the Tibetan situation. If we look at things the holistic way we cannot pinpoint one person. Much contribution was made by ourselves and the previous generation. It's not fair to blame everything on China. Later, the discussion shifted from the elimination of anger to the active practice of altruism, whose basis is compassion.

However, compassion is not to be confused with attachment, which can readily turn to hatred. Whereas attachment relates to subjective relationships with friends and family, genuine compassion is based on an objective awareness that others have as valid a wish as oneself to gain happiness and be free of suffering. Describing attachment to sounds, tactile sensation, etc. He then contrasted relationships based on immediate gratification in which individuals relate not as persons but as objects, with those in which there is underlying appreciation such that the individuals accord each other respect.

There is some role of compassion here because there is a sense of responsibility. Turning to the doctrine of karma and its role in bringing about negativity, he corrected the misinterpretation causing some people to blame karma alone for their woes. If we understand karma properly we know it means action, so that far from becoming passive we take initiative.

Karma is not static, but a process, which indicates that the individual plays a large role in determining his or her course. His Holiness urged caution in choosing a spiritual guide.

A Teardropin Chenrezig's Eye

Referring to certain crazy wisdom gurus of the past, he noted that although such beings often manifested strange behavior, they had skills denoting a high level of spiritual realization. But some modern-day teachers have the same excesses, yet lack the counterbalancing factors! Once having chosen a guru, we should reject his actions if they go against Dharma. Students should make sure they don't spoil the guru!

If unhealthy things happen you are at liberty to reject. His Holiness then remarked that we tend to resent praise and other benefits received by our enemies. Yet praise is little more than empty sounds, and if we try to justify our craving for it on the basis of immediate gratification, we could as easily justify substance abuse. Further, praise is a distraction to practice because it undermines dissatisfaction with cyclic existence.

Then, when you read about the faults of samsara, you begin to think, maybe this was just written by some impoverished meditator living in a far-out place having nothing to do with the world! If you are aware of this, it is possible to see enemies who are obstacles to wealth as protectors who keep us from the obstruction of being spoiled. His Holiness concluded by referring to the historic signing of a peace agreement between the Israelis and Palestinians, noting that he had personally written the leaders involved. One sensed in the minds of the audience the unspoken thought of His Holiness' own unresolved plight.

Prajnaparamita Empowerment

His Holiness recalled Shantideva's statement that all virtues and favorable circumstances in our life are the results of merit acquired through our kindness to other beings. Moreover, health, possessions and friendship are inevitably dependent on others' effort and cooperation.

Public Talk

Even those who harm us enable us to acquire merit, so that in terms of contributing to our welfare sentient beings play an even greater role than the Buddhas. At this point His Holiness was for several long moments completely overcome by emotion. When at last His Holiness resumed speaking, he said: though sentient beings are fully equipped with faults and delusory states of mind, yet even with these limitations their contribution to our well-being shouldn't be underestimated.

So we should be all the more grateful to them.

The statements made by Shantideva are not exaggerations. Noting the parallel between Buddhist compassion and Christian practice, His Holiness noted that if one mentally substituted God for the Buddhas, one could carry the practices, because to live in a way that pleases God is reflected in the way one deals with fellow beings. But to generate compassion it is necessary to appreciate the pervasiveness of suffering. Normally, only when we see someone in pain do we feel spontaneous sympathy; successful people rouse our envy. Ifwe reflect on the impurities of the body, we see that even successful people are within the bondage of suffering.

So one should try to develop a sense of urgency like an AIDS patient. Once you have that illness you know your days are numbered. Think: as long as I am under the power of ignorance, sooner or later something negative will turn up, so I must work now. As he left the hall that day, His Holiness saluted the Buddha figure in the thangka above his chair with one hand as if to say hi.

The familiar gesture conveyed an enchanting sense of intimacy, as of one being having long had vast experience of the other. A : We believe human life in general is precious, even though a lot of people are troublemakers! Normally, to control precious life is not advisable, but today there is too much precious life! So logically we have to think about birth control.