This is what I would like to share with you somebody special with a big heart,
Why I should thank Tsem Tulku Rinpoche ?
I would like to thank the Kecharians too, who have given me support in many ways.
At one time the Buddha who was the teacher of the three worlds and who was endowed with eighty features of beauty was living at the temple of the Jeta grove. This story was told with regard to a greengrocer.
There was a greengrocer who was a pious person with a great confidence in the value of the three jewels. He collected different spices such as ginger and turmeric, green leaves, pumpkins, and cucumbers, and sold them to make his living. He had a very beautiful daughter who was pleasing to everyone who looked at her. She was endowed with the fear and shame of doing any wrong. She always smiled. Many people of her class came to ask for her to marry them. As this girl was always smiling and pleasing others, her father doubted her purity. Therefore, her father wanted to examine her to find out whether or not she was a virgin.' To this end, he asked her to carry for him a box, pretending they were going to pick wild leaves. Once in the forest the father also pretended that he had lustful thoughts, and he took her hand in such a fashion as to try to persuade her to be loving.
INTRODUCTION TO BASIC CONCEPTS OF "TIBETAN" BUDDHISM
The historic Buddha, Prince Gautama Shakyamuni, and his teachings and the basic concepts of the spiritual insight that he attained. Buddhism comprises three major branches or schools, which, despite differences in emphasis and focus, are based on the Buddha's fundamental precepts and teachings.
Theravada Buddhism, also known as Hinayana, predominates in south eastern
Asia, in such countries as Thailand, Burma, and Sri Lanka. The term Hinayana, which means "lesser vehicle," its followers prefer the name Theravada, or Way of the Elders (meaning the early disciples of the Buddha); it is also called the "Old Wisdom" school. Its followers claim with justification that it remains closest to the original teachings of the Buddha.
Mahayana Buddhism developed in northern India. Although Buddhism was driven from India after the Moghul invasions and conquest of India between the twelfth and fourteenth centuries, Mahayana took root in the Himalayan countries -- Nepal, Tibet, Bhutan and Sikkim -- as well as in China, Japan and Korea. (Reference to "Tibetan Buddhism" refers broadly to the Buddhism of the countries and regions of the broader Tibetan cultural world: not only Tibet but also Bhutan, Sikkim, northern Nepal, northwestern India, and Mongolia.)
Although the Theravadins claim seniority, the Mahayana movement was a fairly early development, and has been traced back to the first century B.C.E., or even earlier. Mahayana, meaning "greater vehicle," is a broader, more inclusive school, with a more ambitious approach and more visionary concepts. It is in light of Mahayana's grander aims that the term "lesser vehicle" came into use. Yet Mahayana and Theravada are branches of the same tree, and should not be considered as radically different or distinct.
These two schools, Theravada and Mahayana, that can be broadly differentiated by their separate focus, as well as by more subtle differences of interpretation.
Theravada emphasizes individual, personal pursuit of salvation or liberation -- "nirvana." In Theravada, supreme attainment is represented by the arhat, a spiritual master who has achieved enlightenment by his own efforts. The arhats, even the legendary ones, were ostensibly human beings. The ideal of Mahayana, on the other hand, is the Bodhisattva -- a spiritual hero.
A Bodhisattva is a being, divine or human, who, upon reaching the threshold of enlightenment, chooses instead to remain behind, enduring the endless cycles of life, death, and rebirth (samsara) in order to help all other beings achieve enlightenment. In an act of self-sacrifice, delaying personal liberation, the Bodhisattva takes a mighty vow of dedication to this truly superhuman goal.
The celestial Bodhisattvas are among the stars of the pantheon of Mahayana Buddhism, the best known of them the objects of profound devotion. For example the Kuan Yin (in chinese terms),Avalokitesvara or sometimes known as Chenrenzig in Tibetan)
But the path of the Bodhisattva is open to human beings as well, who may also take the great vow and dedicate themselves to the benefit and liberation of all beings.
The concept and cult of the Bodhisattva is a distinctive, quintessential feature of Mahayana. Never would be correct to assume that Theravadins do not also uphold the ideal of compassion and they believe that one gains merit from acts of mercy, kindness and generosity. In conclusion, in any of the schools you are in, you are all in the same family devoting yourself to liberation.
Mandala Offering – A Powerful Method to Accumulate Merits
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Offering of the Mandala by Kensur Lobsang Tharchin
It is of tremendous benefit for you to give rise to this attitude, before you undertake any activity. There is a widely followed practice in Tibetan Buddhism which is called the Four Preliminary Activities. This practice is the accumulation of 100,000 prostrations, 100,000 acts of refuge, 100,000 Mandala Offerings, and also 100,000 recitations of the one~hundred syllable mantra of Vajrasattva. This practice has been performed innumerable times in Tibet and is still being practiced daily by a great many Buddhists in India. I am reasonably sure that it is even practiced by a number of persons in this country as well.
The Sanskrit word Mandala signifies “to take something of essence.” The lowest level is to assume a human birth in a future life. The next level is that of achieving Nirvana. And the level above that, or the ultimate goal, is the attainment of Perfect Buddhahood. Further, there are two ways in which one can achieve this goal of Buddhahood: one is according to the path of the Sutras, while the other way is according to the path of the Tantras.
Thus, these three goals involve four different levels of practice and they also represent the types of “essence” one might possibly choose to strive for. The particular level one would pursue would depend upon the individual’s capacities.
In every act we undertake, we are impelled by a specific motivation. It is very important to be aware of what one’s motivations are, because they are, in fact, the determining factor with regard to the consequences or results which follow from any given act. For example, if one offers the Mandala with a motivation that is the desire to assume a human birth in a future life, then this act will be a cause for bringing about that result.
Similarly, if one offers the Mandala with a motivation which is a desire to achieve Nirvana, although the act itself is identical, the motivation will direct that same act to become, then, a cause for the attainment of Nirvana.
Regarding the two forms of Mahayana practice, that of the Sutras and that of the Tantras, the ultimate goal of both is exactly the same. The only difference between them, then, lies in the methods which are used in pursuit of that goal. According to the Sutras, it is necessary that one accumulate merit for a period of Three “Countless Kalpas.”
On the other hand, according to the Path of the Tantras the same quantity of merit can be accumulated, at the very longest, within the comparatively short period of sixteen human lifetimes. The above was stated explicitly by Buddha, in one of the Tantra scriptures.
In fact, it is possible to achieve Buddhahood in much less time than that. Specifically one can achieve Buddhahood immediately after one’s death while in the Bardo state. Or it is even possible that one might be able to achieve Buddhahood within this very lifetime prior to one’s death.
Many great beings have been able to accomplish this, both in India and Tibet. I’m sure that most of you have heard of the Saint Milarepa who, although he had accumulated great sin during the earlier years of his life, was still able to attain Perfect Enlightenment in the later part.
In more recent times, a Tibetan Lama named Trehor Kyorpon, who escaped Tibet the same year as the Dalai Lama, was able to attain Perfect Enlightenment during his lifetime. This Geshe from Drepung Monastery passed away only a few years ago in Dalhousie.
Also, presently living in Dharmsala, India, is His Holiness the Dalai Lama, who is the reincarnation of Bodhisattva Avalokiteshvara (Chenrezik). With him are the Senior Tutor of the Dalai Lama, Ling Rinpoche, who is in his actual nature the Buddha Yamantaka (Shinie She), and the Junior Tutor Trichang Rinpoche, actually the Buddha Chakra Samvara (Khorlo Dompa). So there are really such people alive in the world today. Because we cannot see the actual nature of their wisdom through looking at their appearance we are not aware of this.
They are living examples of what we can aspire to; for through our own sincere efforts we, too, can achieve Enlightenment within this very lifetime. Further, it is even possible to attain this goal in the short period of twelve years. Also, it is possible to attain Enlightenment within an even shorter period, of three years and three months. In fact, there is even a practice for achieving Enlightenment by determining not to rise from your meditation posture until your goal is attained. If you entertain doubts about whether it is really possible to achieve this ideal, you need not have that uncertainty, because through your own determination and efforts you can achieve Perfection in any of these ways.
The latter methods of practice I have discussed involve the Path of the Tantras. However, no matter what path you follow, the only way that you can actually achieve Enlightenment is through accumulating merit, and the Mandala offering is one very good way for you to do this. Indeed, it is one of the most effective practices which one can undertake for this purpose.
There are many unique properties about the Mandala offering. For instance, if one offers one’s own material riches to the Three Ratnas for the purpose of paying homage to them, regardless of what the face value of the offering might be, it is most important for one to make the offering without feeling the slightest reluctance or unwillingness. However, it is usually the case that in the making of any such offering, there usually does arise a degree of reluctance. Or, if you do not experience such a feeling, you quite possibly will feel some degree of attachment to fame. That is, you might be thinking of yourself, as you are making the offering: “This is, indeed, a wonderful thing that I am doing. How virtuous other people will consider me for making this valuable offering!” Due to such an attitude, what would otherwise have been a truly virtuous act becomes robbed of much of its worth.
However, in making a Mandala Offering, you will hardly be able to experience an ungenerous thought. And there is actually no reason for feeling any desire for fame, either. When making an offering of material riches one must do so in such a way that this offering will not lead to the accumulation of a bad deed. Not only is the manner in which you make this offering important but, also, an object being offered should not have been acquired through any devious means, such as by theft. Here too it is not actually possible for a Mandala Offering to have such a fault.
These are a few of the unique qualities of this practice which make it especially valuable. The Mandala Offering is, also, very easy to practice because there is very little physical effort required to perform it.
In any description of the many benefits of the Mandala Offering, one usually is told the story of the Bikshuni Padma. She had been an Indian princess before she became a nun and, through the practice of the Mandala Offering, she was able to meet directly the Bodhisattva Arya Avalokiteshvara (Chenrezik), as clearly as we can see one another here in this room. And by asking for and receiving instruction from this great Bodhisattva she, as a result, was able to attain Enlightenment.
Also, the great Tzongkapa was able to meet many Buddhas by practicing the Mandala Offering. In particular, this practice was extremely helpful to him in his efforts to realize in a direct way the most profound of all meanings, the Shunyata Nature of all things.
Another illustration of the great importance of this practice is the story about a meeting between two of the disciples of Atisha. Atisha’s closest Tibetan disciple, who was an Upasaka named Dromtonpa, one day visited the place where another disciple, named Gonpawa, was staying. It happened that the latter’s ritual instrument for practicing the Mandala Offering was covered with dust, as it had not been used for some time.
Dromtonpa asked the reason why he had not been practicing the Mandala Offering. Gonpawa answered, “I spend all my time meditating so I have not been able to find time to offer the Mandala.” Upon hearing this, Dromtopa criticized him strongly saying that even Atisha, their guru, whose spiritual development was vastly greater than Gonpawa’s, and whose meditation was much more profound than his, offered the Mandala three times every day. After this, Gonpawa practiced the Mandala Offering more assiduously and so as a result the depth of his understanding was greatly furthered.
These accounts are mentioned for the purpose of inspiring you to take up this practice of the Mandala Offering.
The proper motivation that one should have for making the Mandala Offering was mentioned earlier. The practice consists of the ritual offering of the world, and all its wealth, to the Object of Refuge as an act of veneration. The Mandala itself is a symbolic representation of the world and the most valuable things that are contained in it. There are actually three forms to the practice: the Offering of the Outer Mandala, the Offering of the Inner Mandala, and the Offering of the Secret Mandala. The last of these is a practice that is done by followers of the Tantra Path.
First, I will describe to you how to perform the Practice of the Outer Mandala. To begin with, the base of the Mandala, called the Vajra Bhumi, or Indestructible Ground of Gold, is held with the left hand. It must never be held with an empty hand. Therefore, you must also have some grain in your hand as you hold it. At the same time, holding some more grain in your right hand, begin alternately sprinkling grain on the surface of the base and wiping it with your right forearm. At first you should rub the base in a clockwise direction, quite a few times.
There is great significance to these ritual gestures. It might appear that you are doing nothing more than, simply, wiping a round flat piece of metal with your forearm and intermittently scattering grain upon it. However, these acts have great meaning with regard to pursuing the Path. You should consider the dirt and tarnish, which are on the metal base of the Mandala, to be a representation of all the misdeeds of body, speech, and mind which have ever been committed by you, since beginningless time. The seeds of such acts remain within your being, their abiding force obscuring your mind with respect to the understanding of the true nature of reality.
The weight caused by such misdeeds can only be removed by relying upon the proper antidote to them. And of all the many types of antidotes to that bad karma, the one which is by far the most powerful is a mind which realizes the meaning of Shunyata. Thus, consider your right forearm as representing that mind, and the act of rubbing the foundation as symbolizing the application of that powerful antidote to your past misdeeds, thereby effecting a neutralization of their negative force.
Also, the grain that is sprinkled upon the surface of the base should be considered a symbol of the Six Paramitas of Dana (Generosity), Shila (Morality), Kshanti (Patience), Virya (Fortitude), Dhyana (Meditation), and, lastly, Prajna (Wisdom). The practice of these Paramitas, likewise, represents a formidable antidote to one’s bad karma. Thus, these gestures are meant to signify the process of purifying one’s past misdeeds.
The following short verse is a formula for taking refuge and also for generating the Bodhi Mind. It is to be recited while you perform these gestures
Sanggye chudang tsokkyi choknam la
Jangchup bardu dakni kyabsu chi
Dakgijinsok gyipa didak gi
Drola penchir sanggye drubpar shok.
I go for refuge to the Buddha, Dharma and Sangha
Until Enlightenment is attained.
By these acts of Dana, etc., performed by me,
May I achieve Buddhahood for the benefit of all beings.
After wiping the base of the Mandala numerous times in this clockwise fashion and reciting the formula for taking refuge and generating the Bodhi Mind, you should now do the following: wipe the base three more times, but now in a counterclockwise direction. As you are doing this, you should reflect either that this represents a receiving of the blessings of the body, speech, and mind of all of the Buddhas or that it symbolizes the attainment of all the three fundamental attitudes of the Path: Renunciation, Bodhi Mind, and Right View.
In addition to the symbolic meaning of the gestures, there is also another most significant reason for this rubbing of the base with the right forearm. It is taught in the Tantras that the human body contains 72,000 channels – or arteries – and that, through these channels (which are hollow in structure), pass vital airs. The nature of the mind is such that it will follow the movement of the vital airs, and the relationship between the two is often described as similar to that between a horse and its rider, the horse representing these vital airs of the body, and the rider representing the mind.
By coordinating the movement of this vital air, one is able to generate nobler attitudes and prevent baser ones from arising with much effectiveness. However, unless one is accomplished at this, the vital airs will not move easily through the proper channels. All these channels are connected to the heart. In particular, the one which has a direct influence on the arising of the Bodhi Mind is known to extend through the right forearm. Therefore, the external stimulus applied to that channel by rubbing the right forearm upon the base of the Mandala can serve to improve the movement of the vital air which flows along that channel and, as a result, one will be able to give rise to the Bodhi Mind with greater ease.
After these preparatory exercises one will at last be ready to arrange the Mandala Offering itself. It is explained in the Buddhist scriptures that – when the earth formed at the beginning of the present Kalpa – Mt. Sumeru, which is the greatest of all mountains, arose in the center. The outer rim of the world is said to consist of a wall-like mountain, which is made of iron.” Thus you should, first, form a thin circular line of grain on the outer edge of the Mandala base to represent the iron mountain, and then place a heap of grain in the center to represent Mt. Sumeru.
Next, in the quarter which is facing you, place a heap of grain to represent the Continent of the Eastern Direction, which is named Purva Videha.“ Proceeding now in a clock- wise direction place another heap of grain in the second quarter, to represent the Southern Continent, Jambudvipa In the third quarter, place another heap to represent the Western Continent, Godaniya and in the final, fourth quarter, place a heap to represent the Northern Continent, Uttarakuru.
Then, in the same order, place one heap on either side of each of the four continents to represent the eight subcontinents.
Each of these four continents also has a special treasure which is its greatest asset. In the Eastern Continent, it is a mountain of jewels,” in the Southern Continent, it is the wish-fulfilling tree,” in the Western Continent, it is a cow which gives an endless supply of gold,” and in the Northern Continent, it is crops which grow naturally, requiring no cultivation.” Thus you should place additional grain on top of each of the heaps which represent the various continents, in order to represent these four treasures.
The next part of the Mandala Offering concerns the wealth of sovereign authority. Traditionally, this is represented by the Seven Ratnas of the Chakravartin,” or the Wheel-Wielding Monarch. The Chakravartin is the monarch of highest sovereignty, and it is said that he appears in the world only during an age of very great fortune. The Seven Ratnas are his possessions, and they are as follows. The first is the Chakra Ratna,” or Precious Wheel, with which the Monarch is able to control the four continents. The second is the Mani Rama,” which is endowed with marvelous properties. Third is the Stri Ratna,” his queen. The fourth is the Parinayaka Ratna, the Monarch’s minister of state. Next we have the fifth, the Hasti Rama,” which is the elephant of great power and courage. Sixth is the Ashva Rama” the Monarch’s white horse of great stamina and discipline. Seventh is the Grihapati Ratna,” the chief of military forces. These seven Ratnas constitute the most important natural properties of a sovereign. In addition to these Seven Ratnas, the Vessel of Inexhaustible Wealth” is also to be included. Therefore, one should place another eight heaps of grain, in a circular fashion, just inside the circle of grain formed by the heaps representing the continents and the subcontinents.
The next part of the offering consists of the eight goddesses bearing offerings, intended to please the one to whom they are being presented. First is the goddess who performs pleasing gesticulation; second, the goddess who bears garlands; third is the goddess of song,” fourth, the goddess of drama,” fifth is the goddess of flowers,” sixth, the goddess of perfume,” seventh is the goddess who bears offerings of light,” and, lastly, the goddess bearing scented water.” These eight goddesses are represented by eight more heaps of grain, also arranged in the form of a circle forming a ring inside the previous two.
Then, slightly to the right of the center as you face the Mandala Offering, you should place one heap of grain as a representation of the Sun” and another heap on the left side to represent the Moon.” After this, place one more on the far side of the Mandala, as a representation of a jewel- studded parasol and one on the side nearest you, to represent the victory banner symbolizing a triumph over the mental obscurations.
Finally, over the entire Mandala Offering, you should pile still more grain, which represents all the remaining forms of riches and objects of enjoyment found in the world, and indulged in by both humans and deities alike.
If one uses the traditional ritual instrument for arranging the Mandala Offering, then one should complete the offering by adding on the three rings and top ornament to the mound of grain which has been constructed. With the rings, we signify the lower levels of Mt. Sumeru which, it is written, is made up of four levels, which reach to the awesome height of 80,000 Yojanas” On the very top of Sumeru lies the palace of the Lord of Deities, whose name is Shakra. This palace is represented by the crown ornament.
In short, this Mandala Offering is a symbolic representation of our world as it is described in the Buddhist scriptures. That entire world, together with all its many riches, is offered then to one’s Guru and the Three Ratnas as a form of homage and worship.
As I mentioned before, the purpose of this practice is to accumulate merit. If we are in fact able to accumulate merit by offering an object as small as a single stick of incense, then an offering of the entire world with all of its riches should certainly accumulate merit of an inconceivably great amount. Since, then, all the riches to be found in the world including both those which are human and also those which are divine could not be measured by the ordinary mind, one can surmise that an offering of such immensely great value would, likewise, result in the accumulation of a correspondingly immense degree of merit.
Some of you may feel uncertainty about the true value of this practice. Perhaps you wonder how it could be of any real value to imagine that a mound of grain heaped up in front of you is actually the entire world. However, such a though reflects a lack of understanding of what merit is, and of how it is accumulated.
All karma, good or bad, is of three fundamental types: karma of body, karma of speech, or karma of mind. The last of these three, or karma of mind, is the strongest, yielding the greatest results.
3. DEATH (MARANA) IS SUFFERING
The thought of leaving the present existence and the uncertainty of the future is very frightening. As death draws near, all mortal beings are subjected to severe attacks of disease and illness, which rack the body with unbearable pain. Death, being the basis for all such physical and mental agony, has thus been named dukkha by the Buddha.
4)Sorrow (Soka) is suffering
Sorrow is the burning in the mind of one affected by the loss of relatives, destruction of property or possessions, deterioration of health and longevity, lapses in morality, deviation from right view to wrong view, any other loss, ruin or suffering. This sorrow is a form of mental displeasure (domanassa) but has inner consuming as its characteristic and as such is intrinsic suffering, dukkha-dukkha. Overwhelming distress occasioned by sorrow can cause heartburn leading to premature ageing and even death. Being thus a basis for other physical pains too, sorrow is fearsome and is therefore named dukkha by the Buddha.
5)Lamentation (Parideva) is suffering
Lamentation is wailing by one affected by loss of relatives, property and any other losses or suffering. Absent-mindedly and hysterically, the distressed one clamours, proclaiming the virtues of the dead and the quality of the lost property or denouncing the enemy or agency responsible for the loss. In reality, lamentation is merely the material quality of sound and therefore not suffering in essence. But such wailing and hysterical proclamations produce physical discomfort and pain. The Buddha had therefore declared lamentation as suffering. To cry is to be subjected to pain which is therefore suffering.
6)Physical pain (Dukkha) is suffering
Bodily pains such as stiffness, aches, soreness, tiredness, itchiness, feeling hot or cold are suffering. These physical pains are true intrinsic suffering called dukkha-dukkha. Even animals flee to safety at the slightest hint of getting beaten or shot at because they are afraid of physical pain. It is important to know that sickness and disease come under this category of physical pain. Physical pain is generally followed by mental distress and for thus serving as a cause for mental pain, it is named dukkha, dreadful suffering.
7)Mental displeasure (Domanassa) is suffering
The Pali word "domanassa" means bad-mindedness or mental pain. It denotes all sorts of mental aversion or displeasure such as worry, anxiety, depression, dislike, hate, fear, misery, etc. Mental displeasure also is intrinsic suffering which not only oppresses the mind but also tortures the body such as causing stress, insomnia, and loss of appetite with consequent impairment of health and even the advent of death. It is a truly formidable dukkha.
Let us understand what is four noble truths in Buddhism.
THE FOUR NOBLE TRUTHS
After 6 years of strenuous striving in His last life, the Buddha finally realized the Truth when He attained Supreme Enlightenment under the Bodhi tree in Bodhgaya, India. This monumental event happened on the full-moon day of Wesak in 588 BC.
This topic of the "Four Noble Truths" is the very heart and core of Buddhism. These Truths, made known by the Buddha after His Enlightenment, constitute the essence of the Dhamma (Teaching), pervading every aspect and every part of it.
What are the Four Noble Truths ?
1) The Noble Truth of Dukkha or Suffering (Dukkha Sacca)
2) The Noble Truth of the Origin of Dukkha (Samudaya Sacca) 3) The Noble Truth of the Cessation of Dukkha (Nirodha Sacca)
4) The Noble Truth of the Path leading to the Cessation of Dukkha (Magga Sacca)
Why are they called Noble Truths ( Ariya Sacca ) ?
They are truths because they are real and form an incontrovertible fact of life. Whether Buddhas arise or not, they exist in the world. It is the Buddhas who reveal them to mankind.
They are called Noble (Ariya) because they were discovered by the Greatest Noble Being i.e. one who is far removed from the passions. Alternatively, they are Noble Truths owing to the establishment of nobleness by the discovery and penetration of them i.e. those who have penetrated the Four Noble Truths are called Ariyas or Noble Ones.
WHAT IS THE NOBLE TRUTH OF SUFFERING ?
Birth is suffering
According to Buddhism, the duration of each phenomenon consists of 3 phases viz. genesis, static or development, and dissolution. The moment of genesis is birth, the moment of dissolution is death and the static phase is ageing.
By the birth of a being is meant the genesis of the new mind and matter after death upon dissolution of the old existence i.e. the first germ of life in the new existence. No suffering or pain as such exists, of course, at the first moment of genesis but since birth serves as the basis for later appearance of physical and mental suffering throughout the whole of the ensuing existence, birth is considered as suffering.
Protection from Black Magic and Spirits
Brief and simple practices for Buddhists to engage in to dispel black magic, spirits and unnatural disturbances.
This is what His High Eminence Tsem Tulku Rinpoche said
Homage to His Holiness the Dalai Lama and all my great Gurus who have kindly guided me for years.
As Buddhists we have the responsibility to learn Buddhism and apply meditation to what we have learned to recondition the mind. When the mind is reconditioned positively then the outer actions will automatically follow. The outer is a reflection of the inner. In conjunction with learning and meditation, one must also engage in the practice of collecting merits and purification of negative karma.
So we are collecting the merits not for ourselves but for others. When someone makes the statement that collecting merits is a selfish act, it shows that the person does not have correct understanding. Merit is the key factor for bringing us to full Enlightenment. Those who realize that will enthusiastically engage in the collection of merits for the sake of others. In fact, the more suffering one sees that others have to endure, the more one wishes to gain merits in order to find a way to release others.
2.sudden change in personality
5.not acting to the benefit of loved ones but following an outsider for no reason
6.having a intense attraction toward someone they just met but not knowing why (love charm).
These are some of the signs. Other signs include spirits following us and materializing, a feeling like someone is watching us, or a certain area in the house feels uncomfortable. This can be the result if someone sent something to us, we have offended a spirit in a certain location, a local regional deity of a locale is displeased with us, or we have practiced a spirit and it is now exacting its pay.
In Buddhism, we have countless methods to counter this. Each school of Buddhism has valid methods to counter this. But I will mention a few here that will be easy, simple for the layman and very effective for people without a guide to use that is safe.
For light cases, one may take refuge in the Three Jewels. One must not only take refuge from the mouth but one must take from the heart. Taking from the heart meaning to let go of all fears and trust the Buddha, Dharma and Sangha. One’s refuge precepts must be strong and unbroken. If one has broken one’s precepts of refuge, then we can confess and regret sincerely. Holding the precepts is very powerful protection against negative spirits.
By taking refuge (having complete faith) in the Three Jewels and holding one’s precepts, we can chant the refuge mantra in Sanskrit:
NAMO GURU BEH
NAMO BUDDHA YA
NAMO DHARMA YA
NAMO SANGHA YA
One should chant this mantra at least one rosary a day, accumulating 100,000 slowly. But most importantly one must have pure relationship (samaya) with our refuge Guru or it will not be very effective. The bad relationship we have with our teachers will create such a powerful negative karma that it destroys the very basis of refuge so how can reciting refuge mantra be beneficial? All Dharma practices and accomplishments will degenerate due to broken samaya with our Guru and future Dharma practices will bear no fruit till we apologize sincerely to our Guru.
This is Singdoma the great dispeller of black magic and spirits
One must be believe in singdoma's power in order to get the benefits.
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More and more these days we see countless recommendations to practice the age old art and science of meditation.
Most, if not all, extol its seemingly magical power on the human psyche through its purported benefits. Nevertheless,one should practise with great compassion to help yourself to solve problems and at the same time benefit others. Never use the wrong way as one must always remember the consequences.
These recommendations and claims have stood the test of time as they are universally accepted and well justified. Let us revisit and explore this divine gift we all possess.
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(chant one mala – 108 times a day)
The Green Tara mantra can be recited to remove obstacles, fears and worries. Tara works swiftly to assist you!
Chant one mala of this mantra each morning and each night.
Turn to Mother Tara when you feel a need of comfort; when you feel depressed or when you want some project to succeed. This mantra will lift your spirits instantly.
The high lamas tell us that no one ever attained Enlightenment without the help of Mother Tara and when you chant her mantra, doing so with pure motivation and intense devotion transforms the mantra into powerful wish fulfilling prayers.
You can also recite each of the mantras to the 21 TARAs three times to invoke the assistance of the 21 powerful emanations of Mother TARA. Doing so will alleviate all your fears of loss, poverty, sickness, court cases, black magic and help you weather the storms of your life. Mother Tara answers prayers swiftly. Thus she is known as the Swift Liberator ! You can visualise the image of mother tara before you, as you recite.
Mantra to Guru Rinpoche to Dispel All Obstacles in Your Life
Mantras to the 21 Taras
Mantra to White Tara - Buddha of Longevity
Mantra to Avalokiteshvara - Buddha of Compassion
Mantra to White Umbrella Goddess - Buddha of Protection
For the sake of world peace.
TRANSCRIPT: TSONGKHAPA explained
TSONGKHAPA explained by Tsem Rinpoche (1 of 2)
Tsong is onion; the place that Lama Tsongkhapa was born in Amdo was a place filled with a lot of onions. They grew a lot of onions, so they call Him the Man of the land of the Onions and He is a Buddhist Monk. He is very gentle, He is very very soft, and an emanation of Manjushri. And during His life, He did twelve great deeds, just like the Buddha. But out of all the deeds that He has done, the one that stood out most is, His incredible dharma teachings and the Lamrim’s works that he has made.
He has written so much in the corpus of Dharma and Buddhism. He is the greatest Scholar from then till now. He has many Masters in Tibet but many of them didn’t write. Many wrote short sadhanas and prayers. But actual philosophical words of debates, and thinking and changing the mind and transformation on Tantra, on Sutra, Lama Tsongkhapa was unexcelled for writing them. And His writings today, are being used by all the Monasteries, the Tantric monasteries, and are used by monks and lay people. Even His sadhanas and prayers are still being used. His meditation for different deities and practices are still being used. Even some of the tunes that He developed for chanting to the Buddhas are still being used. And on top of that His clothes, the way a monk should dress has been adopted by all four sects of Buddhism. Because before Lama Tsongkhapa, monks didn’t have a set way of dressing. Even His hat, etc, everything was developed by Lama Tsongkhapa. So He is not a normal person. He is definitely a holy Enlightened Being.
Therefore, Lama Tsongkhapa is very important. You have to be very careful in drawing His iconography. He always sits in the meditation posture. What does the meditation posture represent? It represents that He has become enlightened. But He has become enlightened by study, understanding, doing retreat and meditation. So he became a Buddha by meditation. So it symbolizes the importance of meditation for him during his life and us if we want to achieve higher goals. So it doesn’t really mean that we need to sit like this doing meditation. What it means is when we see Lama Tsongkhapa’s body, it reminds us that we must do practice. We must do meditation. That is a total reminder when we look at him. When we see His legs crossed like that, you must meditate, you must do your sadhanas, you must practice. You must put effort into your spiritual development, you must. And then you can reach the enlightened state. That is what is represented by His legs crossing.
Then His hands are in a dharmacakra mudra. That‘s an international spelling of CAKRA. Some people put a ‘C-H’, but that’s not accepted, it’s more ‘C-A-K-R-A’, Dharmacakra. Dharmacakra literally means the wheel of dharma or turning the wheel of dharma. Why? If you look at Lama Tsongkhapa’s hand, this hand is in front of the heart, (Rinpoche using His right hand) expounding the dharma. Alright, the fingers are not together, when you draw, when you make statues, it’s not stiff, it’s soft (Rinpoche showing the correct hand gesture) teaching the dharma. And it’s where? Not touching the heart but in front of the heart, right. Very important, not touching the heart, but right in front, and this point where we actually touch the fingernail and the thumb is in front of the heart. So you can make the statues or your thangkas nicer, very delicately and very beautifully. Then His other hand beautifully drapes right in front. This hand not like that, that is impossible for a human body, it’s slightly down like this. But in artwork, you make it up a little bit because it is more beautiful. Alright, so in artwork, in statues you won’t make it like that, you make it like that (Rinpoche showing the correct hand gesture). So, what is it? This is the mudra. Mudra means hand gesture. This mudra in front of Lama Tsongkhapa represents what? His greatest activity on this earth, just like Lord Buddha, was teaching the dharma.
He taught and taught and taught by speech, also by writing books, and Lama Tsongkhapa himself had many scribes. It was impossible for him to write everything. He had efficient, quick, fast, hardworking scribes who actually wrote down everything he said and went back and see if it’s accurate. So that’s how His books got printed. So it’s very very important for Lamas to have writers and to have people who can write, who will do it accurately, who will put their energy into it and will complete it. And also Lama Tsongkhapa didn’t run around looking for printers and sponsors. His students took over that, His students went to talk to people, please sponsor this teaching, it will be very beneficial and they found the sponsors where they got the paper and they printed it out. They went to the printers, they got it sent, they got it done and in Tibet, printers are very complicated because unlike now, it’s all computer and all that. They take wood blocks, they have to take certain types of wood, straighten it out, make it very smooth, turn it around and commission a person to carve each word. So, if the text has 300 pages, that’s 300 wood blocks. And if one word was wrong in a wood block, they have to change the whole thing. So do you think Lama Tsongkhapa hung out at the wood block place waiting for his text to be printed? No. He didn’t do all that, He just gave His teachings. That’s why he was able to get a lot out because he had efficient people around Him, He did. So He was able to do what he can do, teach.
So His teachings are still alive today, by those voluminous works, and along with that, what’s written later by many great masters are based on Lama Tsongkhapa’s written works and teachings. And on top of that the greatest figures in our country, eg His Holiness the Dalai Lama, the Panchen Lama, all these great Lamas, their first incarnations were all students of Lama Tsongkhapa Himself. All. So His Holiness is the 14th right now. when He dies, 15th, dies 16th, previous life 13th , previous life 12th. The first Dalai Lama was the direct disciple of Lama Tsongkhapa himself. And like that, in Tibet, you have many many great Dharma teachers who have many incarnations and their incarnations are direct students of Lama Tsongkhapa himself. Direct, coming back again and again. Incredible.
The greatest work of a Lama is not to do rituals. The greatest work of a Lama, the best activity of a Lama is not to perform miracles or to do death ceremonies or weddings or you know, travel, or wear nice clothes, or build temples. The best activity of a Lama or Rinpoche, a teacher, is teaching. That’s the best activity, the only activity. Why? They are here specifically to teach, to expound and to give you the dharma. Certain teachers are quite realized. Certain teachers have many lifetimes of learning and experience. So when they teach it doesn’t come from one life. It comes from many lifetimes that they experience. That’s why the teachings are profound and deep although subject simple, they teach in such a profound way. Why? It’s not something that they practice for one or two years. Anybody in this life who takes good photography, good writing, it didn’t come from one or two years, it came from years of experience, the hardship and difficulties. Similarly something simple like that takes years of hardship and difficulties. Of course teaching the dharma that will transform other people’s mind, and their life and their future and their destiny is extremely profound.
TSONGKHAPA explained by Tsem Rinpoche (2 of 2)
Therefore in Tibetan tradition, the best purpose of a Lama is to teach. If your Lama can teach and you create the facility for your Lama to teach and you create everything easy for your Lama to teach and there is no burden for your Lama in any way, just to teach and you will allow your Lama to do what he is supposed to do and you will receive the benefits of teachings, practice and results.
If the Lama has to do everything but teach or cannot teach because he has to do everything, then you do not use your Lama in a correct way. So therefore, Lama Tsongkhapa shows that. Why? Teachers’ purposes, Gurus’ purposes is to teach. How is it most important? It is only by teaching and expounding the dharma, can we gain knowledge and realization. Without realization and knowledge there is no dharma. You can build temples, you can build statues, you can do pujas, you can put light, incense and flowers, and you can put pupe, dupe, aloke, gyande, newidye, food and all that, on a tray and you go like that (Rinpoche demonstrating how we do our offerings) in front of the Buddhas and you ring the bell, nothing happens. Why? Anybody can do that. You can teach a monkey to do that. Tibetans do that. Even a monkey can come with a tray, go like that in front of the Buddha and then rings a bell, nothing happens. What is dharma? What is puja? Puja means clear problems, clear obstacles by listening to the dharma and practicing the dharma.
So the most important part of a Lama is to teach, most important. When a Lama cannot teach and you interrupt him with all kinds of stupid silly things and excuses and not doing work and breaking promises and not fulfilling them, if the Lamas is overwhelmed by that, and they cannot teach, his energy is drained, your purpose is not fulfilled, his incarnation is wasted. We say in Tibetan chud, is wasted. Some Lamas actually die early, they are gone, because they cannot do what they’re here to do. Many cases like that. Many many cases. One of my Gurus, Drikung Rinpoche, the same thing happened. He told, his previous life just died off. For several years, he remained completely silent. He was so unhappy with his students and having to repeat things and all the time disappointing him. He remain completely silent for seven years, he never talked. And at the end of seven years of silence, he went into meditation and passed away. He told me himself. So what happens is when you don’t let your Lama teach, and you make him do everything else, you waste him and you waste yourself and you waste the opportunities.
While everybody has something good they can do, if we don’t do what we can do or learn to do something good, then how? Time, everything is wasted. That’s why in a family unit, everybody in the family has a job to make things work in the household. So when you do that in the household it works. If you lay it on one person, that one person could be a bread winner, cannot go and win the bread. Very very simple.
So the function of a Lama, the highest function, the only function, and the real function, the real job of a Lama is to turn the wheel of the dharma and that is so important that’s why Lama Tsongkhapa shows his hand gesture. Out of all the gestures a Buddha can have, he shows his hand gesture like this meaning the highest job is teaching the dharma. And only by dharma can I bring you happiness, only by dharma can I change your life. Only by dharma can I bring you benefit. Only by dharma. So that is the highest and most important, therefore his hands are in this gesture, Dharmacakra. Then in Lama Tsongkhapa’s right hand, he holds a stem. The stem is a green sprout and clear, not thick like a rope, thin and clear. It has to balance up the body and opens up on the right into a beautiful lotus flower. The lotus flower opens up and is pink and it has a lotus bed on moon disc. On top of that is a sword. Why is there a sword? There’s a sword because the sword cuts. Cuts what? Cuts objects, trees, people, things, wood, paper, it cuts.
So why does Lama Tsongkhapa holds a sword on a lotus on his right side? Because by listening and learning the dharma, it cut through our suffering. We can cut through our unhappiness. We can cut through our mind. We can cut through our difficulties and problems. And why is the sword on a lotus? The sword is on a lotus because a lotus represents compassion, love. Love and compassion, motivates this sword meaning this sword cannot harm you. It cannot damage you but it can cut away things that damage you. Why? Because it’s motivated by compassion.
Then, on the left you have another stem on the lotus and on the top of the lotus is a dharma book. The dharma book is in a Tibetan form. Tibetan dharma books looks like this (Rinpoche showing dharma book) and is sitting on a lotus on the left and on top of that it has jewels. It has beautiful jewels, you see there, there is a blue jewel. It has jewels on top of the dharma book. Why? A jewel in Buddhism doesn’t represent diamond or sapphire. We called it yid bzhin nor bu. ‘wish fulfilling jewel’. Why is it a ‘wish fulfilling jewel’? Because the dharma or the dharma book or the learning of the dharma, understanding of the dharma is symbolising you have a jewel. What does the jewel do for you? It removes your poverty, your problems, your difficulties. So when you learn the dharma it removes your poverty and difficulties like a ‘wish fulfilling jewel’. Therefore the best jewel in the world is not money, not things. The best jewel in the world is having knowledge. This knowledge does not come from a bad source, it comes from Buddha. So therefore, this jewel, this Buddha knowledge, the dharma is represented by the book. Why? We get knowledge from a book. And if we have dharma knowledge, it is the same as a jewel. Why? Jewels, a lady will take away poverty and difficulties from financial problems. Dharma jewel takes away something also.
Therefore, when Lama Tsongkhapa has a book on a lotus here, (Rinpoche pointing to his left side) what does it represents? When you pray to Lama Tsongkhapa, when you meditate to Lama Tsongkhapa, when you make offerings or puja to Lama Tsongkhapa, if you do Lama Tsongkhapa’s mantra, what happens? Your knowledge will increase, your wisdom will increase, your memory will increase, your ability to speak will increase, your words will increase, the power of your speech will increase, conversation will increase, writing, science, learning, arts, drawing, music. Anything relating to music, art, writing, conversation, debate. Anything relating to learning and memory and comprehension, understanding can be achieved by praying diligently to Lama Tsongkhapa.
So if you wish to learn, you wish to have a very sharp mind, if you want to the mind to be clear and aware and quick and fast, then you do puja and prayer to Lama Tsongkhapa as your main Buddha. If Lama Tsongkhapa is your main Buddha, many part of the mind will be converted. Much much better. So when Lama Tsongkhapa holds a dharma book, it represents what? It represents that you pray, you meditate, focus, chant and you make Him your Buddha and you do puja to him and you give yourself to Lama Tsongkhapa. Everything having to do with learning, understanding, clarity, awareness, quickness, sharpness, intelligence, debating, talking, art, music, science, will increase. Why? He is a Buddha of wisdom and knowledge, understanding, perfection of mind.
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