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Old 06-12-2011, 01:07 AM   #241
lightgiver
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Arrow Bardo Thodol


The Liberation Through Hearing During The Intermediate State (Tibetan: bardo "liminality"; thodol as "liberation"), sometimes translated as Liberation Through Hearing or Bardo Thodol is a funerary text. It is often referred to in the West by the more casual title, Tibetan Book of the Dead, a name which draws a parallel with the ancient Egyptian Book of the Dead, another funerary text...



The Liberation Through Hearing During the Intermediate State is recited by Tibetan Buddhist lamas over a dying or recently deceased person, or sometimes over an effigy of the deceased. The name means literally "liberation through hearing in the intermediate state".

The Liberation Through Hearing During the Intermediate State differentiates the intermediate state between lives into three bardos:

The chikhai bardo or "bardo of the moment of death", which features the experience of the "clear light of reality", or at least the nearest approximation of which one is spiritually capable.

The chonyid bardo or "bardo of the experiencing of reality", which features the experience of visions of various Buddha forms (or, again, the nearest approximations of which one is capable).

The sidpa bardo or "bardo of rebirth", which features karmically impelled hallucinations which eventually result in rebirth. (Typically imagery of men and women passionately entwined.)

http://youtu.be/N-5UxXKjibk

The Liberation Through Hearing During the Intermediate State also mentions three other bardos: those of "life" (or ordinary waking consciousness), of "dhyana" (meditation), and of "dream" (the dream state during normal sleep).

Together these "six bardos" form a classification of states of consciousness into six broad types. Any state of consciousness can form a type of "intermediate state", intermediate between other states of consciousness. Indeed, one can consider any momentary state of consciousness a bardo, since it lies between our past and future existences; it provides us with the opportunity to experience reality, which is always present but obscured by the projections and confusions that are due to our previous unskillful actions.



Last edited by lightgiver; 06-12-2011 at 01:13 AM.
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Old 06-12-2011, 05:05 PM   #242
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Lightbulb Remembering the kindness of living beings

If all beings have been our mother then how are we to recollect their kindness? Our present mother carried us in her womb for nine months... Whether sitting, walking, eating or even sleeping she was ever mindful of our presence. Her only thought was of our welfare and she regarded us a precious gem. Even though our birth may have caused her intense pain she still thought solely of our welfare and happiness.


As an infant we were little more than a helpless caterpillar, not knowing what was beneficial or harmful. Our mother cared for us and fed us her milk. When we were afraid she warmed us with the heat of her body and cuddled and comforted us in loving arms. She even wore soft clothing so as not to harm our sensitive skin.

Wherever she went she took us with her. She washed and bathed us and cleaned the dirt from our nose. While playing with us she would sing sweet sounds and repeat our name with special tenderness. She protected us continually from the dangers of fire and accident; in fact, if it were not for her constant care we would not be alive now. All that we have and enjoy is through the kindness of our mother. She rejoiced in our happiness and shared in our sorrow. Worrying about our slightest discomfort, she would have willingly surrendered even her own life in order that we might live. She taught us how to walk and talk, read and write, and underwent many hardships in order to give us a good education and the very best of whatever she possessed.

Looking upon her child with tenderness, a mother cherishes it-from conception until death-with great devotion and unconditional love. Bringing to mind the limitless kindness of our present mother makes us realize the infinite loving care we have received from time without beginning from all the countless mothers who have nurtured us. How kind these sentient beings have all been!

Repaying this kindness...

Merely to remember the kindness of all mother sentient beings is not enough. Only the most callous and ungrateful would fail to see that it is our duty and responsibility to repay this kindness. This we can do by bestowing on others material gifts, pleasures or enjoyments and other temporal benefits. However, the supreme repayment for the infinite kindness we have received is to lead all beings to the unsurpassed happiness of full awakening.


little more than a helpless caterpillar...
http://forum.davidicke.com/showthrea...1060&page=1968

Last edited by lightgiver; 06-12-2011 at 05:33 PM.
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Old 06-12-2011, 07:32 PM   #243
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You're becoming all Buddhist. Be careful.
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Old 14-12-2011, 11:55 PM   #244
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Arrow Purifying Karma: The Four Opponent Powers

Power of Regret

Power of Reliance/Repairing the Relationship

Power of Determination not to Repeat the Action

Power of Remedial Action

Purification is done by means of the four opponent powers. The first one is the power of regret for having acted in a harmful way. Note: this is regret, not guilt. It’s important to differentiate these two. Regret has an element of wisdom; it notices our mistakes and regrets them. Guilt, on the other hand, makes a drama, “Oh, look what I’ve done! I’m so terrible. How could I have done this? I’m so awful.” Who is the star of the show when we feel guilty? Me! Guilt is rather self-centered, isn’t it? Regret, however, isn’t imbued with self- flagellation.

Deep regret is essential to purify our negativities. Without it, we have no motivation to purify. Thinking about the suffering effects our actions have on others and on ourselves stimulates regret. How do our destructive actions hurt us? They place negative karmic seeds on our own mindstream, and these will cause us to experience suffering in the future. The second opponent power is the power of reliance or the power of repairing the relationship. When we act negatively, generally the object is either holy beings or ordinary beings. The way to repair the relationship with holy beings is by taking refuge in the Three Jewels. The relationship with the holy beings was damaged by our negative action and the thought behind it. Now we repair that by generating faith and confidence in our spiritual mentors and the Three Jewels and taking refuge in them.


The way to repair the relationships we’ve damaged with ordinary beings is by generating bodhicitta and having the wish to become a fully enlightened Buddha in order to benefit them in the most far-reaching way.

If it is possible to go to the people we have harmed and apologize to them, that’s good to do. But most important is to reconcile and repair the broken relationship in our own mind. Sometimes the other person may be dead, or we have lost touch with them, or they may not be ready to talk with us. In addition, we want to purify negative actions created in previous lifetimes and we have no idea where or who the other people are now. In other words, we can’t always go to them and apologize directly.

Therefore, what’s most important is to restore the relationship in our own mind. Here, we generate love, compassion, and the altruistic intention for those whom previously we held bad feelings about. It was those negative emotions that motivated our harmful actions, so by transforming the emotions that motivate us, our future actions will also be transformed.


The third of the four opponent powers is the force of determining not to do it again.

This is making a clear determination how we want to act in the future. It’s good to pick a specific and realistic length of time for making a strong determination not to repeat the action. Then we must be careful during that time not to do the same action. Through making such determinations, we begin to change in evident ways. We also gain confidence that we can, in fact, break old bad habits and act with more kindness towards others.

With regard to some negative actions, we can feel confident that we’ll never do them again because we’ve looked inside and said, “That’s too disgusting. Never again am I going to do that!” We can say that with confidence. With other things, like talking behind other people’s back or losing our temper and making hurtful comments, it may be more difficult for us to say confidently that we’ll never do again. We might make the promise and then five minutes later find ourselves doing it again simply because of habit or lack of awareness. In such a situation, it’s better to say, “For the next two days I won’t repeat that action.” Alternatively, we could say, “I will try very hard not to do that again,” or “I will be very attentive regarding my behavior in that area.”

The fourth opponent power is the power of remedial action. Here we actively do something. In the context of this practice, we recite the names of the 35 Buddhas and prostrate to them. Other purification practices include such activities as reciting the Vajrasattva mantra, making tsa-tsas (little Buddha figures), reciting sutras, meditating on emptiness, helping to publish Dharma books, making offerings to our teacher, a monastery, Dharma center, or temple, or the Three Jewels. Remedial actions also include doing community service work such as offering service in hospice, prison, volunteer programs that help children learn to read, food banks, homeless shelters, old-age facilities – any action that benefits others. There are many types of remedial actions that we can do.


http://www.berzinarchives.com/web/en...on_basics.html
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Old 15-12-2011, 08:03 PM   #245
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Lightbulb Fully awakened



The word "Buddha" denotes not just a single religious teacher who lived in a particular epoch, but a type of person, of which there have been many instances in the course of cosmic time. The Buddha Siddhartha, Gautama then, is simply one member in the spiritual lineage of Buddha's, which stretches back into the dim recesses of the past and forward into the distant horizons of the future.

Gautama did not claim any divine status for himself, nor did he assert that he was inspired by a god or gods. He claimed to be not a personal savior, but a teacher to guide those who choose to listen.

A Buddha is any human being who has fully awakened to the true nature of existence, whose insight has totally transformed him or her beyond birth, death, and subsequent rebirth, and who is enabled to help others achieve the same enlightenment.
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Old 28-12-2011, 05:36 PM   #246
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lightgiver are you a bonpo dugpa?
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Old 28-12-2011, 07:08 PM   #247
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Originally Posted by jconnar View Post
lightgiver are you a bonpo dugpa?
Nah, he is a kick boxing boddhisattva
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Old 28-12-2011, 07:47 PM   #248
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Arrow Muay Thai

Quote:
Originally Posted by marpat View Post
Nah, he is a kick boxing boddhisattva

Not done any for years...I am out of shape...

Quote:
Originally Posted by Thai View Post
Wai khru ram muay

Wai khru ram muay is an action of respect in Thai culture that is performed by participants in Muay Thai competitions. Wai is an action of Thais to show respect to others by putting the hands together like in prayer. Khru means teacher. Ram means dance in the old Thai traditional style. Muay means boxing. Usually Thais prefer to call it short ram muay or wai khru. Ram muay is the way to show respect to the teachers and the trainers. Also, in past muay thai was usually fought in front of the king, so ram muay was also to apologize to the King for the brutality in fighting.

http://www.youtube.com/watch?v=ErhG5...yer_detailpage
http://youtu.be/ErhG5evFxJ8

The sarama or musical accompaniment to Muay Thai matches is a sound recognised as a symbol of deference and respect. This rhythmic music accompanies the Ram Muay as well as the contest itself. The music is performed by four musicians each playing either one of two kinds of oboe, a pair of Thai drums or symbols. The tempo of the music varies. During the Ram Muay it is slow and stately to match the mood of the smooth and flowing ritual. When the fight commences the tempo is increased. At moments of excitement during a match it becomes frenetic. The music increases the atmosphere of the event and urges fighters to try even harder.

http://www.youtube.com/watch?v=tE3VW...yer_detailpage
http://youtu.be/tE3VW8AabWk


Quote:
Originally Posted by jconnar View Post
lightgiver are you a bonpo dugpa?
More like a Naughty boy...

Last edited by lightgiver; 29-12-2011 at 03:25 AM.
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Old 29-12-2011, 08:47 PM   #249
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Lightbulb Nazis

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Originally Posted by hadaka_jimmy View Post
You're becoming all Buddhist. Be careful.
You're becoming all Nazi...Bee careful

http://forum.davidicke.com/showthrea...195178&page=26

Last edited by lightgiver; 29-12-2011 at 09:03 PM.
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Old 30-12-2011, 12:09 AM   #250
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Lightbulb Jackie Bouvier Kennedy

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Old 30-12-2011, 09:14 PM   #251
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Lightbulb Destroying the mandala

Tibetan buddhist monks from the Tashi Lhumpo monastery destroy the mandala they have spent the previous five days creating. The destruction reminds us of the impermanence of life and to not attach ourselves to physical things.


The Sand Mandala (Tibetan: དཀྱིལ་འཁོར།; kilkhor) is a Tibetan Buddhist tradition involving the creation and destruction of mandalas made from colored sand. A sand mandala is ritualistically destroyed once it has been completed and its accompanying ceremonies and viewing are finished to symbolize the Buddhist doctrinal belief in the transitory nature of material life.


Many sand mandala contain a specific outer locality which is clearly identified as a charnel ground...The destruction of a sand mandala is also highly ceremonial. Even the deity syllables are removed in a specific order, along with the rest of the geometry until at last the mandala has been dismantled. The sand is collected in a jar which is then wrapped in silk and transported to a river (or any place with moving water), where it is released back into nature...




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Old 31-12-2011, 07:01 PM   #252
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Lightbulb How Fragile we are

Life is so fragile, its nature is transitory. It is easy to see how it changes in only one year, a month, a week, a day, an hour, a minute, and second by second. There are sixty-five of the shortest instants in the time it takes to snap my fingers, and even in those short split seconds life is changing.


“Why should I be surprised that life changes so much? That’s natural; let it happen!” To think in this way is very foolish and ignorant because as life is changing so quickly in those very short instants I am becoming older.

Some may say, “That’s natural, I become older; let it happen!” This is another wrong attitude, not caring about becoming old. Others want to deny the impermanent nature of their lives; they do not want to see the true nature of it at all. They try to disguise their appearance in the eyes of others, who also play the same game. This is an absolutely vain attempt, such actions are not of the potential knowledge level of the human mind, and their creation is certainly not the purpose of the human rebirth from the Dharma point of view. No artificial effort can change eighty years into sixteen. Age can never decrease in the view of the truly enlightened mind, which fully realises the samsaric body’s suffering because of its impermanent nature.

These people’s minds have a double illusion: belief in artificial creation (scientific discoveries used to preserve matter and life from ruin and decay) and the wrong conception that a permanent subject-object exists. The first wrong belief causes problems to arise continually. The second wrong idea causes one to become more ignorant, lazy and careless.

There are two levels of impermanence:

1. Gross—changes of matter happening in long periods of time.
2. Subtle—inner changes of mind and invisible changes of matter happening in the shortest part of a second.
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Old 31-12-2011, 07:30 PM   #253
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Lightbulb 4 Great Rivers of Suffering

Later at the age of twenty-nine, Gautama was escorted by his attendant Channa whilst riding through the streets of Kapilavastu outside the palace. There, he came across the signs of truth; an old, crippled man, a diseased man, a decaying corpse, and a wandering ascetic . Some Tibetan traditions say the latter was a deva, a god, appearing as a renunciate or monk. Gautama realized then the harsh truth of life as we know it—that death, disease, age, and pain were inescapable, that the poor outnumber the wealthy, and even the pleasures of the rich eventually come to nothing. He became aware humanity was ensnared in suffering.

http://youtu.be/z-nKJFJakW0

At this moment he understood beings throughout existence are propelled by the force of their actions (karma) to repeat patterns, which bind them to an endless cycle of suffering, birth and death. Everything in beings’ experience is unstable and changing.

The consequence for us of impermanence is a continuous cycle of suffering. Buddha identified eight kinds of suffering of which the first four were called "the four great rivers of suffering".


http://www.nyingma.com/artman/publis...e_Truths.shtml
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Old 31-12-2011, 08:03 PM   #254
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Lightbulb Disadvantages of Self-Cherishing

In Namkapel’s text, the line from Togmey-zangpo’s edition of Geshe Chaykawa’s text, “Banish one thing as (bearing) all blame,” is moved here and the disadvantages of self-cherishing are given as commentary to the line. Pabongka follows this order.

In regard to exchanging our attitudes about self and others, the text explains how all our problems and difficulties come from cherishing ourselves, while all our benefits and happiness come from cherishing others. The fact that shravakas and pratyekabuddhas are not capable of achieving the highest spiritual level, the highest spiritual goal, is due to their self-cherishing. So, from there on down, the blame for every disadvantage, every drawback that can be experienced can be placed on the self-cherishing attitude: in other words, selfishness. Very often, when people are unhappy, they want to point an accusing finger at others: “I am unhappy because this other person has done this or that.” In fact, all our unhappiness comes from self-centeredness, by which we consider ourselves so big and important that we point the finger at others as responsible for our unhappiness. In truth, all our problems and unhappiness come from the destructive impulses that arise from our own minds – in other words, karma and the disturbing attitudes.


We have two things here: the self-cherishing attitude and grasping for a truly existent self. If we gained an understanding of reality – that there is no such thing as a truly established identity – then we would get rid of both the grasping for a truly existent self and also self- cherishing. Here, we are making a distinction, saying that the problem comes from self-cherishing. But in fact, we have to think about these two together: self-cherishing and grasping for a truly established, truly existent self.

The disadvantages of self-cherishing, or the selfish attitude, are discussed in various parts of Engaging in Bodhisattva Behaviour. Referring to both self-cherishing and grasping for a truly established self, Shantideva says, “Whatever violence there is in the world, and as much fear and suffering as there is, all of it arises from grasping at a self: so what use is that terrible demon to me?” Elsewhere in the text, Shantideva points out that our self-cherishing comes from our own minds and the unawareness in it of grasping for a truly existent “me.” This is our real enemy. He writes, “These longtime, continuing enemies like this are the sole causes for masses of harm to increase ever more. How can I be joyful and not terrified in samsara, if I set a secure place (for them) in my heart?”

In other words, we think strongly “me, me, me,” and then we think “I have to become happy; I have to get rid of my problems. Forget about everybody else. It doesn’t matter what I do with others in order to gain my own happiness.” It is under the sway of this ignorance that we exploit others and do whatever we can just to get happiness. All complications and troubles and problems that come about from this type of behaviour can be traced to this self-cherishing attitude and grasping for truly established existence.
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Old 14-02-2012, 06:29 PM   #255
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Lightbulb Dakini Prayer



GURU DEVA DAKINI SARVA SIDDHI PHELA HUNG:

To the sublime innate union of awareness and appearance
To inseparable Kunzang Yabyum, free from all elaboration,
To the Dharmakaya consorts, I offer homage free from concepts.
Please grant the blessing realizing, unborn stainless youthful freedom (Youthful Vase Body)

To E the supreme basic space, VAM the bliss beyond all stain,
To great bliss wisdom Dorje Chang, within the Akanishta palace,
To Sambhogakaya consorts I offer homage, exaltation,
Please grant the blessing realizing coemergent bliss and wisdom.

To compassion's evidence, obvious for the sake of beings,
To emptiness and clarity, unified as wisdom magic,
To Nirmanakaya Buddhas, I offer homage through great faith.
Please grant the blessings realizing great appearance emptiness.

To HUNG, the marriage of appearance and the unborn pure unmoving,
To the supreme Guru Pema within the palace Lotus Light
To Heruka Tro Tren Tsal I offer homage with remembrance.
Please grant the blessing realizing every stage and path of tantra.

To BAM the secret wisdom pathway, the dakini's secret lotus,
To Saraswati's emanation, Single Mother Wisdom Khandro,
To exaltation manifesting, I offer homage through the four joys.
Please grant the blessing realizing blazing, dripping and the union.



To the retinue of wisdom Khandros massing beyond any number
To Rigdzin Lamas, Dharmapalas, lords of land and treasure keepers,
To all upholders of the Dharma, to holy beings noble power,
Please grant the blessing realizing the liberation of all grasping.
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Old 16-02-2012, 03:33 PM   #256
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Lightbulb Tibetan Yoga Masters




http://youtu.be/k8jAP7srKcQ
http://youtu.be/qvtLZ_O0cmc
http://youtu.be/CNwlh5rhAVo
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Old 06-03-2012, 10:49 PM   #257
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Arrow Seven Points for Developing a Good Heart



Seven Points for Developing a Good Heart with the subtitle Advices for Training Oneself in the Greater Way is a root text written down by the Tibetan master Kadampa Geshe Chekawa Yeshe Dorje (1101 – 1175). He was also the the author of the celebrated root text, Training the Mind in Seven Points.

http://www.rigpawiki.org/index.php?t..._Mind_Training
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Old 10-03-2012, 06:03 PM   #258
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Lightbulb Love Theme


The Safehouse


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Old 20-03-2012, 07:55 PM   #259
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Lightbulb The invocation of the Buddhas and Bodhisattvas

Oh Buddhas and Bodhisattvas abiding in the ten directions, endowed with great compassion, endowed with pre-knowledge, endowed with impeccable vision, endowed with love, affording protection to sentient beings, consend through the power of your great compassion to accept these offerings actually laid out and mentally created.

Oh you compassionate ones possessing the wisdom of understanding, the love of compassion, the power of acting, and of protecting in incomprehensible measure, one is passing through this world and leaving it behind. No friends does (s)he have, (s)he is without defenders, without protectors and kinsmen. The light of this world has set. (s)he goes from place to place, (s)he enters darkness, (s)he falls down a steep precipice, (s)he enters a jungle of solitude, (s)he is pursued by karmic forces, (s)he goes into a vast silence, (s)he is borne away on the great ocean, (s)he is wafted on the wind of karma, (s)he goes where there is no certainty, (s)he is caught in the great conflict, (s)he is obsessed by the great affecting spirit, (s)he is awed and terrified by the messengers of death. Existing karma has put hir into repeated existence and no strength does (s)he have although the time has come to go alone.

Oh you compassionate ones, defend who is defenseless, protect who is unprotected, be his kinsman, protect hir from the suffering in the depression of the Bardo, turn hir from the storm wind of karma, turn hir from the great awe and terror of the Lords of Death, liberate hir from the long narrow way of the Bardo.

Oh compassionate ones who do not allow the force of your compassion to be weakened in assistance, who do not allow one to be in the miserable states of existence, forget not your ancient vows, you who do not allow sentient being to be influenced by habit, and protect from the misery of the Bardo.

Oh conquerors and your offspring abiding in the ten directions, Oh ocean congregation of the peaceful and the wrathful, Oh gurus and devas, you dakinis and faithful ones, Hearken now out of your great love and compassion, Obeisance to you, oh assemblage of gurus and dakinis, Out of your great love, lead us along the path.

When through illusion, I and others are wandering in samsara, Along the bright light path of undistracted listening, reflecting and meditating, May the gurus of the inspired line lead us, May the bands of mothers be our protectors, May we be liberated from the fearful narrow passage of the Bardo, May we be placed in the state of perfect enlightenment.

When through violent anger one is wandering in samsara, Along the bright light path of the wisdom of reflection, May the Bhagavan, Vajra-Sattva lead us, May the Mother Mamaki be our protector, May we be liberated from the fearful narrow passage of the Bardo, May we be placed in the state of perfect enlightenment.


When through intense pride one is wandering in samsara, Along the bright light path of the wisdom of equality, May the Bhagavan Ratna-Sambhava lead us, May the Mother of She-who-is-the-Buddha-Eye be our protector, May we be liberated from the fearful narrow passage of the Bardo, May we be placed in the state of perfect enlightenment.

When, through great attachment one is wandering in samsara, Along the bright light path of discriminating wisdom, May the Bhagavan Amitabha lead us May the Mother, She-of-white-raiment be our protector May we be liberated from the fearful narrow passage of the Bardo, May we be placed in the state of perfect enlightenment.

When, through intense jealousy one is wandering in samsara, Along the bright light path of perfected action, May the Bhagavan Amogha Siddhi lead us May the Mother, the faithful Tara be our protector May we be liberated from the fearful narrow passage of the Bardo, May we be placed in the state of perfect enlightenment.

When, through intense stupidity one is wandering in samsara, Along the bright light path of the wisdom of reality, May the Bhagavan Vairochana lead us May the Mother of Great Space be our protector May we be liberated from the fearful narrow passage of the Bardo, May we be placed in the state of perfect enlightenment.

When, through intense illusion one is wandering in samsara, Along the bright light path of abandoning hallucinations of fear, awe, and terror, May the Bands of the Bhagavans of the Wrathful Ones lead us May the Bands of Wrathful Goddesses, Rich in Space, be our protectors, May we be liberated from the fearful narrow passage of the Bardo, May we be placed in the state of perfect enlightenment.

When, through intense conditioning one is wandering in samsara, Along the bright light path of Simultaneously-born Wisdom, May the heroic knowledge- holding deities lead us May the Bands of the Mothers, the Dakinis, be our protectors May we be liberated from the fearful narrow passage of the Bardo, May we be placed in the state of perfect enlightenment.

May the ethereal elements not rise up as enemies; May we come to see the realm of the white Buddha. May the watery elements not rise up as enemies; May we come to see the realm of the Blue Buddha. May the earthy elements not rise up as enemies; May we come to see the realm of the Yellow Buddha. May the fiery elements not rise up as enemies; May we come to see the realm of the Red Buddha. May the airy elements not rise up as enemies; May we come to see the realm of the Green Buddha. May the elements of these rainbow colors not rise up as enemies; May it come that all the realms of the Buddhas will be seen May it come that all the sounds in the Bardo will be known as one's own sounds, May it come that all the radiances will be known as one's own radiances, And may it come that the Tri-Kaya be realized in the Bardo.


Quote:
From the Tibetan Book of the Dead translated by Lama Kazi Dawa-Samdup and edited by W.Y. Evans-Wentz, © 1960 by W.Y. Evans-Wentz, pp 197 - 209
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Old 24-03-2012, 11:33 PM   #260
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Lightbulb Sacred Words of Liberation

Tantric Buddhism is in general concerned with particular types of meditation and ritual that are seen as especially powerful and efficacious. The goals of these practices may be both worldly – alleviation of sickness, control of the weather – and soteriological. Tantric techniques are generally centered on the ritual evocation and worship of deities who are usually conceived of as awakened, enlightened. The key to this process is the use of mantras and methods of visualization; successful evocation of a deity would then give the practitioner power to achieve his or her desired goal. Access to tantric practice is restricted to those who have received initiation, a ritual which empowers the practitioner to evoke a particular deity. From research it is clear that tantric techniques were located within the context of Mahayana soteriological and ontological thinking; in the sphere of compassionate method or means rather than wisdom.



http://www.wisdom-books.com/FocusDetail.asp?FocusRef=7

Last edited by lightgiver; 24-03-2012 at 11:36 PM.
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