Difference between revisions of "Healing Deities~Avolokiteshvara"
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− | Of all the deities in Mahayana Buddhism, the bodhisattva Avalokiteshvara, Chenrezig, is one of the most celebrated. He is the lord endowed with complete illumination, who refrains from entering the blissful state of nirvana to remain here below and save the creatures of the earth. This devotion to the salvation of others emphasizes the profound compassion this bodhisattva represents. | + | Of all the [[deities]] in [[Mahayana Buddhism]], the [[bodhisattva]] [[Avalokiteshvara]], [[Chenrezig]], is one of the most celebrated. He is the [[lord]] endowed with complete [[illumination]], who refrains from entering the [[blissful state]] of [[nirvana]] to remain here below and save the creatures of the [[earth]]. This [[devotion]] to the {{Wiki|salvation}} of others emphasizes the profound [[compassion]] this [[bodhisattva]] represents. |
− | A bodhisattva was thought of as a being no longer subject to the physical limitations of human life, or who was limited by thoughts of themself. They inhabited a "celestial" realm, a spiritual field brought into being by their own saintliness. It was into this blessed realm of being that they were believed to be able to bring others by their own spiritual power. | + | A [[bodhisattva]] was [[thought]] of as a [[being]] no longer [[subject]] to the [[physical]] limitations of [[human]] [[life]], or who was limited by [[thoughts]] of themself. They inhabited a "[[celestial]]" [[realm]], a [[spiritual]] field brought into [[being]] by their [[own]] saintliness. It was into this blessed [[realm]] of [[being]] that they were believed to be able to bring others by their [[own]] [[spiritual]] [[power]]. |
− | Compassion for others had always been regarded as a virtue in early Buddhism, but it had a somewhat subordinate place to wisdom. In Mahayana Buddhism, compassion received an equal emphasis with wisdom, perhaps because the Mahayana was more consciously universal and covered a wider sector of society. In this view of the world, all men and women, not just those leading a monastic life, could achieve nirvana. | + | [[Compassion]] for others had always been regarded as a [[virtue]] in [[early Buddhism]], but it had a somewhat subordinate place to [[wisdom]]. In [[Mahayana Buddhism]], [[compassion]] received an {{Wiki|equal}} {{Wiki|emphasis}} with [[wisdom]], perhaps because the [[Mahayana]] was more [[consciously]] [[universal]] and covered a wider sector of {{Wiki|society}}. In this [[view]] of the [[world]], all men and women, not just those leading a [[monastic]] [[life]], could achieve [[nirvana]]. |
− | Avalokiteshvara, the merciful, is also called Padmapani. A transformation of this bodhisattva took place in China. As if in honor of his powers of love, the Chinese Buddhists portrayed him as a woman, the goddess Kuan-Yin, who cradles the symbol of the soul in her arms and resembles the Virgin Mary. In contrast to this concrete effigy, India sees this sympathetic savior as a cosmic being who takes countless shapes: | + | [[Avalokiteshvara]], the [[merciful]], is also called [[Padmapani]]. A [[transformation]] of this [[bodhisattva]] took place in [[China]]. As if in {{Wiki|honor}} of his [[powers]] of [[love]], the {{Wiki|Chinese}} [[Buddhists]] portrayed him as a woman, the [[goddess]] [[Kuan-Yin]], who cradles the [[symbol]] of the [[soul]] in her arms and resembles the [[Virgin Mary]]. In contrast to this concrete effigy, [[India]] sees this sympathetic savior as a [[cosmic]] [[being]] who takes countless shapes: |
− | From his eyes come forth the sun and moon; from his brow, Mahesvara, the great god who creates life with a thunderbolt from his third eye; from his shoulders, Brahma and other gods; from his heart, Narayana, the soul of the universe; from his thighs, Sarasvati, the wife of Brahma and the goddess of wisdom, music, and science; from his mouth, the winds; from his feet, the earth; from his stomach, Varuna, an emanation from the sun initiating the cycles of nature and the embodiment of truth. He is a lamp to the blind, a parasol for those devoured by the heat of the sun, and a stream to the thirsty. He takes away all fear from those who are afraid; he is a doctor to the sick, and he is father and mother to the unhappy. (*) | + | From his [[eyes]] come forth the {{Wiki|sun}} and {{Wiki|moon}}; from his {{Wiki|brow}}, [[Mahesvara]], the great [[god]] who creates [[life]] with a [[thunderbolt]] from his [[third eye]]; from his shoulders, [[Brahma]] and other [[gods]]; from his [[heart]], [[Narayana]], the [[soul]] of the [[universe]]; from his thighs, [[Sarasvati]], the wife of [[Brahma]] and the [[goddess]] of [[wisdom]], {{Wiki|music}}, and [[science]]; from his {{Wiki|mouth}}, the [[winds]]; from his feet, the [[earth]]; from his {{Wiki|stomach}}, {{Wiki|Varuna]], an [[emanation]] from the {{Wiki|sun}} {{Wiki|initiating}} the cycles of [[nature]] and the [[embodiment]] of [[truth]]. He is a [[lamp]] to the [[blind]], a [[parasol]] for those devoured by the heat of the {{Wiki|sun}}, and a {{Wiki|stream}} to the thirsty. He takes away all {{Wiki|fear}} from those who are afraid; he is a doctor to the sick, and he is father and mother to the [[unhappy]]. (*) |
− | In the Tibetan Buddhist pantheon of enlightened beings, Chenrezig, Avalokiteshvara, is renowned as the embodiment of the compassion of all the Buddhas, the Bodhisattva of Compassion. | + | In the [[Tibetan Buddhist]] {{Wiki|pantheon}} of [[enlightened]] [[beings]], [[Chenrezig]], [[Avalokiteshvara]], is renowned as the [[embodiment]] of the [[compassion]] of all the [[Buddhas]], the [[Bodhisattva]] of [[Compassion]]. |
− | Chenrezig is considered the patron bodhisattva of Tibet, and his meditation is practiced in all the great lineages of Tibetan Buddhism. The beloved king Songtsen Gampo was believed to be an emanation of Avalokiteshvara, and some of the most respected meditation masters (lamas), like the Dalai Lamas and Karmapas who are considered living Buddhas, are also believed to be emanations of Avalokiteshvara. | + | [[Chenrezig]] is considered the {{Wiki|patron}} [[bodhisattva]] of [[Tibet]], and his [[meditation]] is practiced in all the great [[lineages]] of [[Tibetan Buddhism]]. The beloved [[king]] [[Songtsen Gampo]] was believed to be an [[emanation]] of [[Avalokiteshvara]], and some of the most respected [[meditation]] [[masters]] ([[lamas]]), like the [[Dalai]] [[Lamas]] and [[Karmapas]] who are considered living [[Buddhas]], are also believed to be [[emanations]] of [[Avalokiteshvara]]. |
− | Avalokiteshvara is the earthly manifestation of the self born, eternal Buddha, Amitabha. He guards this world in the interval between the historical Sakyamuni Buddha, and the next Buddha of the Future, Maitreya. | + | [[Avalokiteshvara]] is the [[earthly]] [[manifestation]] of the [[self]] born, [[eternal]] [[Buddha]], [[Amitabha]]. He guards this [[world]] in the {{Wiki|interval}} between the historical [[Sakyamuni Buddha]], and the next [[Buddha]] of the Future, [[Maitreya]]. |
− | According to legend, Avalokiteshvara made a vow that he would not rest until he had liberated all the beings in all the realms of suffering. After working diligently at this task for a very long time, he looked out and realized the immense number of miserable beings yet to be saved. Seeing this, he became despondent and his head split into thousands of pieces. Amitabha Buddha put the pieces back together as a body with a thousand arms, an eye on each palm to see the suffering in the world and eleven heads, the top of which is Amitabha, allowing Avalokiteshvara to assist the myriad of sentient beings all at the same time. | + | According to legend, [[Avalokiteshvara]] made a [[vow]] that he would not rest until he had {{Wiki|liberated}} all the [[beings]] in all the [[realms]] of [[suffering]]. After working diligently at this task for a very long [[time]], he looked out and [[realized]] the immense number of [[miserable]] [[beings]] yet to be saved. [[Seeing]] this, he became despondent and his {{Wiki|head}} split into thousands of pieces. [[Amitabha Buddha]] put the pieces back together as a [[body]] with a thousand arms, an [[eye]] on each palm to see the [[suffering]] in the [[world]] and eleven heads, the top of which is [[Amitabha]], allowing [[Avalokiteshvara]] to assist the {{Wiki|myriad}} of [[sentient beings]] all at the same [[time]]. |
− | Avalokiteshvara, Chenrezig, is visualized in many forms, with various numbers of faces and arms, and various colors and ornaments. | + | [[Avalokiteshvara]], [[Chenrezig]], is [[visualized]] in many [[forms]], with various numbers of faces and arms, and various colors and ornaments. |
[[File:8O3temple.jpg|thumb|250px|]] | [[File:8O3temple.jpg|thumb|250px|]] | ||
− | The radiant white Buddha form representing purity and power of the enlightened mind's loving kindness and compassion is illustrated above and at the very top of this page. | + | The radiant white [[Buddha]] [[form]] representing [[purity]] and [[power]] of the [[enlightened]] [[mind's]] [[loving kindness]] and [[compassion]] is illustrated above and at the very top of this page. |
− | We may visualize him as a transparent, rainbow like form, like a reflection in water, representing the empty and open aspect of awakened mind. He transcends the solidification of concepts, including our idea that he is "out there," separate from us. | + | We may [[visualize]] him as a transparent, [[rainbow]] like [[form]], like a {{Wiki|reflection}} in [[water]], representing the [[empty]] and open aspect of [[awakened]] [[mind]]. He {{Wiki|transcends}} the solidification of [[Wikipedia:concept|concepts]], [[including]] our [[idea]] that he is "out there," separate from us. |
− | He sits on a lotus and the flat disc of the moon, with another moon disk behind him, reflecting his total purity. Two of his four arms are joined in the prayer position holding the wish fulfilling gem. In his other left hand he holds a lotus flower and in his other right hand, a crystal mala (rosary), which he is using to count the repetitions of his mantra, Om Mani Padme Hum, Hail to the Jewel in the Lotus, which liberates all beings from suffering. He wears the silks and ornaments of a Bodhisattva, representing all his special qualities, and the soft skin of an antelope over his shoulder, symbolizing his complete freedom from violence. He smiles with deep understanding, love and compassion as his eyes look upon all beings. | + | He sits on a [[lotus]] and the flat disc of the {{Wiki|moon}}, with another {{Wiki|moon}} disk behind him, {{Wiki|reflecting}} his total [[purity]]. Two of his four arms are joined in the [[prayer]] position [[holding]] the wish fulfilling [[gem]]. In his other left hand he holds a [[lotus flower]] and in his other right hand, a {{Wiki|crystal}} [[mala]] (rosary), which he is using to count the repetitions of his [[mantra]], [[Om Mani Padme Hum]], Hail to the [[Jewel]] in the [[Lotus]], which {{Wiki|liberates}} all [[beings]] from [[suffering]]. He wears the silks and ornaments of a [[Bodhisattva]], representing all his special qualities, and the soft {{Wiki|skin}} of an {{Wiki|antelope}} over his shoulder, [[symbolizing]] his complete freedom from [[violence]]. He [[smiles]] with deep [[understanding]], [[love]] and [[compassion]] as his [[eyes]] look upon all [[beings]]. |
− | The four arms and hands signify the four immeasurables: immeasurable loving kindness, immeasurable compassion, immeasurable joy, and immeasurable equanimity. Chenrezig, the Bodhisattva of Boundless Compassion, is the very embodiment and realization of the four immeasurables. The four immeasurables are the vehicles through which Chenrezig benefits beings. | + | The four arms and hands signify the [[four immeasurables]]: [[immeasurable]] [[loving kindness]], [[immeasurable]] [[compassion]], [[immeasurable]] [[joy]], and [[immeasurable]] [[equanimity]]. [[Chenrezig]], the [[Bodhisattva]] of [[Boundless]] [[Compassion]], is the very [[embodiment]] and [[realization]] of the [[four immeasurables]]. The [[four immeasurables]] are the vehicles through which [[Chenrezig]] benefits [[beings]]. |
− | "The first two, the inner arms, have palms joined at the heart, holding a sky-blue, wish fulfilling jewel." (**)This symbolizes that in whatever way Chenrezig manifests to benefit beings, the quality of Chenrezig's mind is never separate from the all pervasive primordial wisdom. | + | "The first two, the inner arms, have palms joined at the [[heart]], [[holding]] a [[sky-blue]], [[wish fulfilling jewel]]." (**)This [[symbolizes]] that in whatever way [[Chenrezig]] [[manifests]] to [[benefit]] [[beings]], the [[quality]] of [[Chenrezig's]] [[mind]] is never separate from the all {{Wiki|pervasive}} [[primordial wisdom]]. |
− | In the outer right hand, Chenrezig is holding crystal beads and moving them the way we use a mala to count mantras. This symbolizes that there is not one moment when Chenrezig does not benefit beings. Like the steady movement of counting the beads, Chenrezig is continuously benefiting sentient beings and turning the wheel of enlightened activity. | + | In the outer right hand, [[Chenrezig]] is [[holding]] {{Wiki|crystal}} [[beads]] and moving them the way we use a [[mala]] to count [[mantras]]. This [[symbolizes]] that there is not one [[moment]] when [[Chenrezig]] does not [[benefit]] [[beings]]. Like the steady {{Wiki|movement}} of counting the [[beads]], [[Chenrezig]] is continuously benefiting [[sentient beings]] and turning the [[wheel]] of [[enlightened]] [[activity]]. |
− | In the outer left hand, Chenrezig holds a lotus flower. This symbolizes that in benefiting sentient beings, Chenrezig manifests in whatever forms are necessary in accordance with the mental capacities, circumstances, and aptitudes of sentient beings. Chenrezig may appear in any of the different realms, such as the hell realm or the hungry ghost realm. | + | In the outer left hand, [[Chenrezig]] holds a [[lotus flower]]. This [[symbolizes]] that in benefiting [[sentient beings]], [[Chenrezig]] [[manifests]] in whatever [[forms]] are necessary in accordance with the [[mental]] capacities, circumstances, and aptitudes of [[sentient beings]]. [[Chenrezig]] may appear in any of the different [[realms]], such as the [[hell realm]] or the [[hungry ghost realm]]. |
− | However Chenrezig may appear, s/he remains free from any of the samsaric stains of the various realms, the way a lotus flower growing in a swamp appears free of the stain of the mud. The left hand of Chenrezig, holding the flower, symbolizes that stainlessness. | + | However [[Chenrezig]] may appear, s/he {{Wiki|remains}} free from any of the [[samsaric]] stains of the various [[realms]], the way a [[lotus flower]] growing in a swamp appears free of the stain of the mud. The left hand of [[Chenrezig]], [[holding]] the [[flower]], [[symbolizes]] that stainlessness. |
− | All the various features of this image have meaningful connections to the wonderful qualities of Chenrezig, and by focusing on these details as we visualize the image in the meditation, we can gradually awaken our own awareness of those same qualities in ourselves. | + | All the various {{Wiki|features}} of this image have meaningful connections to the wonderful qualities of [[Chenrezig]], and by focusing on these details as we [[visualize]] the image in the [[meditation]], we can gradually [[awaken]] our [[own]] [[awareness]] of those same qualities in ourselves. |
− | Having trouble seeing how your real nature could be no different from that of a being who constantly manifests unsurpassable intelligence, wisdom, compassion, and confidence? We know we're not always compassionate, that we care much more about the well being of certain people than about others, that we hardly know what it would mean to give without expecting anything in return. The descriptions of Chenrezig as consistently compassionate to all beings, impartially, is not a common occurrence in our experiences. | + | Having trouble [[seeing]] how your real [[nature]] could be no different from that of a [[being]] who constantly [[manifests]] unsurpassable {{Wiki|intelligence}}, [[wisdom]], [[compassion]], and [[confidence]]? We [[know]] we're not always [[compassionate]], that we [[care]] much more about the well [[being]] of certain [[people]] than about others, that we hardly [[know]] what it would mean to give without expecting anything in return. The descriptions of [[Chenrezig]] as consistently [[compassionate]] to all [[beings]], impartially, is not a common occurrence in our [[experiences]]. |
[[File:Kuanyin 01.jpg|thumb|250px|]] | [[File:Kuanyin 01.jpg|thumb|250px|]] | ||
− | The image of Chenrezig that is visualized in the meditation practice is not a real person who happens to be perfect in every imaginable way. It is an image, an imaginary form with wonderful qualities. Chenrezig glows in the dark, Chenrezig even glows in the daylight. Kalu Rinpoche said, "One does not think of the deity's body as solid or material, made of flesh and blood like one's ordinary body, or made of metal or stone like an idol. One thinks of it as appearance that is inseparable from emptiness, like a rainbow or like a reflection in a mirror." | + | The image of [[Chenrezig]] that is [[visualized]] in the [[meditation]] practice is not a real [[person]] who happens to be {{Wiki|perfect}} in every imaginable way. It is an image, an [[imaginary]] [[form]] with wonderful qualities. [[Chenrezig]] glows in the dark, [[Chenrezig]] even glows in the daylight. [[Kalu Rinpoche]] said, "One does not think of the [[deity's]] [[body]] as solid or material, made of flesh and {{Wiki|blood}} like one's ordinary [[body]], or made of metal or stone like an [[idol]]. One [[thinks]] of it as [[appearance]] that is [[inseparable]] from [[emptiness]], like a [[rainbow]] or like a {{Wiki|reflection}} in a [[mirror]]." |
− | The particular wonderful qualities that Chenrezig manifests for us are just the ones we need to get more in touch with, as aspects of our own nature, if we want to become an enlightened buddha, or even if we just want to become a truly compassionate person. We and the image of Chenrezig are two extremes ~ we have flesh and blood bodies, but not as much compassion as we would like to have, and Chenrezig has a body made of rainbows, and boundless impartial compassion. When we put those two extremes together, in the Chenrezig meditation, we move in the direction of manifesting as a being with a physical body, a body of rainbow light and unlimited compassion. | + | The particular wonderful qualities that [[Chenrezig]] [[manifests]] for us are just the ones we need to get more in {{Wiki|touch}} with, as aspects of our [[own]] [[nature]], if we want to become an [[enlightened]] [[buddha]], or even if we just want to become a truly [[compassionate]] [[person]]. We and the image of [[Chenrezig]] are [[two extremes]] ~ we have flesh and {{Wiki|blood}} [[bodies]], but not as much [[compassion]] as we would like to have, and [[Chenrezig]] has a [[body]] made of [[rainbows]], and [[boundless]] impartial [[compassion]]. When we put those [[two extremes]] together, in the [[Chenrezig]] [[meditation]], we move in the [[direction]] of [[manifesting]] as a [[being]] with a [[physical body]], a [[body]] of [[rainbow light]] and [[unlimited]] [[compassion]]. |
− | Various aspects of the form we visualize remind us of the most important qualities of this particular manifestation of awakened mind, the qualities we are trying to connect to. | + | Various aspects of the [[form]] we [[visualize]] remind us of the most important qualities of this particular [[manifestation]] of [[awakened]] [[mind]], the qualities we are trying to connect to. |
− | In visualization practice we imagine ourselves to be a Buddha, in this case the Buddha of Compassion, Avalokiteshvara. By replacing the thought of yourself as you, with the thought of yourself as Avalokiteshvara, you gradually reduce and eventually remove the fixation on your personal self, which expands your loving kindness and compassion, toward yourself and toward others, and your intelligence and wisdom becomes enhanced, allowing you to see clearly what someone really needs and to communicate with them clearly and accurately. | + | In [[visualization]] practice we [[imagine]] ourselves to be a [[Buddha]], in this case the [[Buddha]] of [[Compassion]], [[Avalokiteshvara]]. By replacing the [[thought]] of yourself as you, with the [[thought]] of yourself as [[Avalokiteshvara]], you gradually reduce and eventually remove the fixation on your personal [[self]], which expands your [[loving kindness]] and [[compassion]], toward yourself and toward others, and your {{Wiki|intelligence}} and [[wisdom]] becomes enhanced, allowing you to see clearly what someone really needs and to {{Wiki|communicate}} with them clearly and accurately. |
− | Avalokiteshvara, Chenrezig is the embodiment of that unselfish urge to look upon each other as loving equals. If you are in need of guidance in healing, unity, unselfishness, or the mastering of fears, you may meditate on the qualities of Avalokiteshvara, Chenrezig | + | [[Avalokiteshvara]], [[Chenrezig]] is the [[embodiment]] of that [[unselfish]] [[urge]] to look upon each other as [[loving]] equals. If you are in need of guidance in [[healing]], {{Wiki|unity}}, unselfishness, or the mastering of {{Wiki|fears}}, you may [[meditate]] on the qualities of [[Avalokiteshvara]], [[Chenrezig]] (as above), say the [[mantra]] [[Om Mani Padme Hum]], Hail to the [[Jewel]] in the [[Lotus]], or you can do the following [[meditation]]. |
− | This meditation on the thousand armed Avalokiteshvara is a visualization which appeared when a friend asked for spiritual guidance to alleviate her suffering ... feel free to experiment with each meditation technique. | + | This [[meditation]] on the thousand armed [[Avalokiteshvara]] is a [[visualization]] which appeared when a [[friend]] asked for [[spiritual]] guidance to alleviate her [[suffering]] ... [[feel]] free to experiment with each [[meditation]] technique. |
− | Find a quiet and comfortable space. Then, while breathing deeply for a few moments, relax and empty your mind. In that void, picture Avalokiteshvara standing in front of you. Repeat his name. Then imagine streams of violet light flowing from his thousand eyes piercing the veils of glamours and illusions, dispelling all fear and suffering surrounding you. | + | Find a quiet and comfortable [[space]]. Then, while {{Wiki|breathing}} deeply for a few moments, [[relax]] and [[empty]] your [[mind]]. In that [[void]], picture [[Avalokiteshvara]] [[standing]] in front of you. Repeat his [[name]]. Then [[imagine]] streams of violet [[light]] flowing from his thousand [[eyes]] piercing the veils of glamours and [[illusions]], dispelling all {{Wiki|fear}} and [[suffering]] surrounding you. |
[[File:Me ation.jpg|thumb|250px|]] | [[File:Me ation.jpg|thumb|250px|]] | ||
− | As you experience the veils lifting, see His thousand arms transform into shimmering threads of golden light surrounding you in a translucent cocoon of gold. Remain in His "embrace," in complete silence, until you experience a fully open heart and a peaceful mind. Place your consciousness at the top of your head. At your crown see a thousand-petaled lotus bursting through the cocoon of gold, unfolding, revealing a diamond at its very center, radiating rainbow hued swirling vortexes of light. Radiating from your crown and heart center, the energies unite transforming into a thousand arms~like wings of an angel~each possessing and bestowing enlightened compassion. Transformed, you emerge the embodiment of compassion. | + | As you [[experience]] the veils lifting, see His thousand arms [[transform]] into shimmering threads of golden [[light]] surrounding you in a [[translucent]] [[cocoon]] of {{Wiki|gold}}. Remain in His "embrace," in complete [[silence]], until you [[experience]] a fully open [[heart]] and a [[peaceful]] [[mind]]. Place your [[consciousness]] at the top of your {{Wiki|head}}. At your {{Wiki|crown}} see a [[thousand-petaled]] [[lotus]] bursting through the [[cocoon]] of {{Wiki|gold}}, unfolding, revealing a [[diamond]] at its very center, radiating [[rainbow]] hued swirling vortexes of [[light]]. Radiating from your {{Wiki|crown}} and [[heart]] center, the energies unite [[transforming]] into a thousand arms~like wings of an angel~each possessing and bestowing [[enlightened]] [[compassion]]. [[Transformed]], you emerge the [[embodiment]] of [[compassion]]. |
− | Go forth and serve ... Buddhas All! As a person think in their heart, so shall they be! | + | Go forth and serve ... [[Buddhas]] All! As a [[person]] think in their [[heart]], so shall they be! |
− | In most religious traditions one prays to the deities of the tradition in the hopes of receiving their blessing, which will benefit one in some way. In the Vajrayana Buddhist tradition the blessing and the power and the superlative qualities of the enlightened beings are not considered as coming from an outside source, but are believed to be innate, to be aspects of our own true nature. Avalokiteshvara, Chenrezig, and his love and compassion are within us. | + | In most [[religious]] [[traditions]] one prays to the [[deities]] of the [[tradition]] in the [[Wikipedia:Hope|hopes]] of receiving their [[blessing]], which will [[benefit]] one in some way. In the [[Vajrayana]] [[Buddhist tradition]] the [[blessing]] and the [[power]] and the superlative qualities of the [[enlightened]] [[beings]] are not considered as coming from an outside source, but are believed to be innate, to be aspects of our [[own]] [[true nature]]. [[Avalokiteshvara]], [[Chenrezig]], and his [[love]] and [[compassion]] are within us. |
− | His Holiness The Dalai Lama said, "Thus the six syllables, Om Mani Padme Hum, mean that in dependence on the practice which is in indivisible union of method and wisdom, you can transform your impure body, speech and mind into the pure body, speech, and mind of a Buddha." | + | [[His Holiness]] The [[Dalai Lama]] said, "[[Thus]] the [[six syllables]], [[Om Mani Padme Hum]], mean that in [[dependence]] on the practice which is in indivisible union of method and [[wisdom]], you can [[transform]] your [[impure]] [[body]], [[speech]] and [[mind]] into the [[pure]] [[body]], [[speech]], and [[mind]] of a [[Buddha]]." |
− | The Mani mantra is the most widely used of all Buddhist mantrams, and open to anyone who feels inspired to practice it. | + | The Mani [[mantra]] is the most widely used of all [[Buddhist]] mantrams, and open to anyone who [[feels]] inspired to practice it. |
− | Before attempting ... we suggest reading The True Sound of Truth, a wonderful story dispelling the "fear of reciting it wrong" .... | + | Before attempting ... we suggest reading The True [[Sound]] of [[Truth]], a wonderful story dispelling the "{{Wiki|fear}} of reciting it wrong" .... |
− | Om (ohm) Ma (mah) Ni (nee) Pad (pahd) Me (may) Hum (hum) | + | Om (ohm) Ma (mah) Ni (nee) Pad (pahd) Me (may) [[Hum]] ([[hum]]) |
− | The vowel in the syllable Hu is pronounced as in the English word "book." | + | The {{Wiki|vowel}} in the {{Wiki|syllable}} Hu is pronounced as in the English [[word]] "[[book]]." |
− | The final consonant in that syllable is often pronounced "ng" as in "song." Om Mani Padme Hung. | + | The final consonant in that {{Wiki|syllable}} is often pronounced "ng" as in "song." Om Mani [[Padme]] Hung. |
[[File:Avalokitesdecal-300.gif|thumb|250px|]] | [[File:Avalokitesdecal-300.gif|thumb|250px|]] | ||
− | The syllable Pad is pronounced Pe (peh) by many Tibetans: Om Mani Peme Hung. | + | The {{Wiki|syllable}} Pad is pronounced Pe (peh) by many [[Tibetans]]: [[Om Mani Peme Hung]]. |
− | At the heart of this mantra is the seed syllable "Om" which represents the underlying unity of all things. | + | At the [[heart]] of this [[mantra]] is the [[seed syllable]] "Om" which represents the underlying {{Wiki|unity}} of all things. |
− | Sanskrit form ~ Om Mani Padma Hum ~ mantra of Avalokiteshvara | + | [[Sanskrit]] [[form]] ~ Om Mani [[Padma]] [[Hum]] ~ [[mantra]] of [[Avalokiteshvara]] |
− | Tibetan form ~ Om Mani Peme Hung ~ mantra of Chenrezig | + | [[Tibetan]] [[form]] ~ [[Om Mani Peme Hung]] ~ [[mantra]] of [[Chenrezig]] |
− | Meaning, "Hail to the Jewel in the Lotus." | + | Meaning, "Hail to the [[Jewel]] in the [[Lotus]]." |
− | The Dalai Lama explains the meaning of this mantram, | + | The [[Dalai Lama]] explains the meaning of this [[mantram]], |
− | It is very good to recite the mantra Om mani padme hum, but while you are doing it, you should be thinking on its meaning, for the meaning of the six syllables is great and vast. | + | It is very good to recite the [[mantra]] [[Om mani padme hum]], but while you are doing it, you should be [[thinking]] on its meaning, for the meaning of the [[six syllables]] is great and vast. |
− | The first, Om ... symbolizes the practitioner’s impure body, speech and mind; they also symbolize the pure exalted body, speech and mind of a Buddha .... | + | The first, Om ... [[symbolizes]] the practitioner’s [[impure]] [[body]], [[speech]] and [[mind]]; they also [[symbolize]] the [[pure]] [[exalted]] [[body]], [[speech]] and [[mind]] of a [[Buddha]] .... |
− | The path is indicated by the next four syllables. Mani, meaning jewel, symbolizes the factors of method ~ the altruistic intention to become enlightened, compassion, and love .... | + | The [[path]] is indicated by the next four {{Wiki|syllables}}. Mani, meaning [[jewel]], [[symbolizes]] the factors of method ~ the {{Wiki|altruistic}} {{Wiki|intention}} to become [[enlightened]], [[compassion]], and [[love]] .... |
− | The two syllables padme, meaning lotus, symbolize wisdom .... | + | The two {{Wiki|syllables}} [[padme]], meaning [[lotus]], [[symbolize]] [[wisdom]] .... |
− | Purity must be achieved by an indivisible unity of method and wisdom, symbolized by the final syllable hum, which indicates indivisibility. | + | [[Purity]] must be achieved by an indivisible {{Wiki|unity}} of method and [[wisdom]], [[symbolized]] by the final {{Wiki|syllable}} [[hum]], which indicates [[indivisibility]]. |
Read more | Read more | ||
− | The True Sound of Truth | + | The True [[Sound]] of [[Truth]] |
− | A devoted meditator, after years concentrating on a particular mantra, had attained enough insight to begin teaching. The student's humility was far from perfect, but the teachers at the monastery were not worried. | + | A devoted [[meditator]], after years {{Wiki|concentrating}} on a particular [[mantra]], had [[attained]] enough [[insight]] to begin [[teaching]]. The student's [[humility]] was far from {{Wiki|perfect}}, but the [[teachers]] at the [[monastery]] were not worried. |
− | A few years of successful teaching left the meditator with no thoughts about learning from anyone; but upon hearing about a famous hermit living nearby, the opportunity was too exciting to be passed up. | + | A few years of successful [[teaching]] left the [[meditator]] with no [[thoughts]] about {{Wiki|learning}} from anyone; but upon [[hearing]] about a famous [[hermit]] living nearby, the opportunity was too exciting to be passed up. |
− | The hermit lived alone on an island at the middle of a lake, so the meditator hired a man with a boat to row across to the island. The meditator was very respectful of the old hermit. | + | The [[hermit]] lived alone on an [[island]] at the middle of a lake, so the [[meditator]] hired a man with a boat to row across to the [[island]]. The [[meditator]] was very respectful of the old [[hermit]]. |
− | As they shared some tea made with herbs the meditator asked him about his practice. The old man said he had no spiritual practice, except for a mantra which he repeated all the time to himself. The meditator was pleased: the hermit was using the same mantra he used himself ~ but when the hermit spoke the mantra aloud, the meditator was horrified! | + | As they shared some tea made with herbs the [[meditator]] asked him about his practice. The old man said he had no [[spiritual]] practice, except for a [[mantra]] which he repeated all the [[time]] to himself. The [[meditator]] was [[pleased]]: the [[hermit]] was using the same [[mantra]] he used himself ~ but when the [[hermit]] spoke the [[mantra]] aloud, the [[meditator]] was horrified! |
− | "What's wrong?" asked the hermit. | + | "What's wrong?" asked the [[hermit]]. |
− | "I don't know what to say. I'm afraid you've wasted your whole life! You are pronouncing the mantra incorrectly!" | + | "I don't [[know]] what to say. I'm afraid you've wasted your whole [[life]]! You are pronouncing the [[mantra]] incorrectly!" |
"Oh, Dear! That is terrible. How should I say it?" | "Oh, Dear! That is terrible. How should I say it?" | ||
− | The meditator gave the correct pronunciation, and the old hermit was very grateful, asking to be left alone so he could get started right away. On the way back across the lake the meditator, now confirmed as an accomplished teacher, was pondering the sad fate of the hermit. | + | The [[meditator]] gave the correct pronunciation, and the old [[hermit]] was very grateful, asking to be left alone so he could get started right away. On the way back across the lake the [[meditator]], now confirmed as an accomplished [[teacher]], was [[pondering]] the [[sad]] [[fate]] of the [[hermit]]. |
− | "It's so fortunate that I came along. At least he will have a little time to practice correctly before he dies." Just then, the meditator noticed that the boatman was looking quite shocked, and turned to see the hermit standing respectfully on the water, next to the boat. | + | "It's so [[fortunate]] that I came along. At least he will have a little [[time]] to practice correctly before he [[dies]]." Just then, the [[meditator]] noticed that the boatman was looking quite shocked, and turned to see the [[hermit]] [[standing]] respectfully on the [[water]], next to the boat. |
− | "Excuse me, please. I hate to bother you, but I've forgotten the correct pronunciation again. Would you please repeat it for me?" | + | "Excuse me, please. I [[hate]] to bother you, but I've forgotten the correct pronunciation again. Would you please repeat it for me?" |
− | "You obviously don't need it," stammered the meditator; but the old man persisted in his polite request until the meditator relented and told him again the way he thought the mantra should be pronounced. | + | "You obviously don't need it," stammered the [[meditator]]; but the old man persisted in his {{Wiki|polite}} request until the [[meditator]] relented and told him again the way he [[thought]] the [[mantra]] should be pronounced. |
− | The old hermit was saying the mantra very carefully, slowly, over and over, as he walked across the surface of the water back to the island. | + | The old [[hermit]] was saying the [[mantra]] very carefully, slowly, over and over, as he walked across the surface of the [[water]] back to the [[island]]. |
− | In the words of Tarthang Tulku, "Compassion accepts others as they are. One who thoroughly realizes compassion no longer sees any separation between self and others. Compassion is the wholesome and spontaneous response to all situations." | + | In the words of [[Tarthang Tulku]], "[[Compassion]] accepts others as they are. One who thoroughly realizes [[compassion]] no longer sees any separation between [[self]] and others. [[Compassion]] is the [[wholesome]] and spontaneous response to all situations." |
− | May these ancient teachings bring you enlightenment, and may you share it freely with those around you. Blessings! | + | May these [[ancient]] teachings bring you [[enlightenment]], and may you share it freely with those around you. [[Blessings]]! |
</poem> | </poem> | ||
{{R}} | {{R}} |
Latest revision as of 06:37, 24 November 2020
Of all the deities in Mahayana Buddhism, the bodhisattva Avalokiteshvara, Chenrezig, is one of the most celebrated. He is the lord endowed with complete illumination, who refrains from entering the blissful state of nirvana to remain here below and save the creatures of the earth. This devotion to the salvation of others emphasizes the profound compassion this bodhisattva represents.
A bodhisattva was thought of as a being no longer subject to the physical limitations of human life, or who was limited by thoughts of themself. They inhabited a "celestial" realm, a spiritual field brought into being by their own saintliness. It was into this blessed realm of being that they were believed to be able to bring others by their own spiritual power.
Compassion for others had always been regarded as a virtue in early Buddhism, but it had a somewhat subordinate place to wisdom. In Mahayana Buddhism, compassion received an equal emphasis with wisdom, perhaps because the Mahayana was more consciously universal and covered a wider sector of society. In this view of the world, all men and women, not just those leading a monastic life, could achieve nirvana.
Avalokiteshvara, the merciful, is also called Padmapani. A transformation of this bodhisattva took place in China. As if in honor of his powers of love, the Chinese Buddhists portrayed him as a woman, the goddess Kuan-Yin, who cradles the symbol of the soul in her arms and resembles the Virgin Mary. In contrast to this concrete effigy, India sees this sympathetic savior as a cosmic being who takes countless shapes:
From his eyes come forth the sun and moon; from his brow, Mahesvara, the great god who creates life with a thunderbolt from his third eye; from his shoulders, Brahma and other gods; from his heart, Narayana, the soul of the universe; from his thighs, Sarasvati, the wife of Brahma and the goddess of wisdom, music, and science; from his mouth, the winds; from his feet, the earth; from his stomach, {{Wiki|Varuna]], an emanation from the sun initiating the cycles of nature and the embodiment of truth. He is a lamp to the blind, a parasol for those devoured by the heat of the sun, and a stream to the thirsty. He takes away all fear from those who are afraid; he is a doctor to the sick, and he is father and mother to the unhappy. (*)
In the Tibetan Buddhist pantheon of enlightened beings, Chenrezig, Avalokiteshvara, is renowned as the embodiment of the compassion of all the Buddhas, the Bodhisattva of Compassion.
Chenrezig is considered the patron bodhisattva of Tibet, and his meditation is practiced in all the great lineages of Tibetan Buddhism. The beloved king Songtsen Gampo was believed to be an emanation of Avalokiteshvara, and some of the most respected meditation masters (lamas), like the Dalai Lamas and Karmapas who are considered living Buddhas, are also believed to be emanations of Avalokiteshvara.
Avalokiteshvara is the earthly manifestation of the self born, eternal Buddha, Amitabha. He guards this world in the interval between the historical Sakyamuni Buddha, and the next Buddha of the Future, Maitreya.
According to legend, Avalokiteshvara made a vow that he would not rest until he had liberated all the beings in all the realms of suffering. After working diligently at this task for a very long time, he looked out and realized the immense number of miserable beings yet to be saved. Seeing this, he became despondent and his head split into thousands of pieces. Amitabha Buddha put the pieces back together as a body with a thousand arms, an eye on each palm to see the suffering in the world and eleven heads, the top of which is Amitabha, allowing Avalokiteshvara to assist the myriad of sentient beings all at the same time.
Avalokiteshvara, Chenrezig, is visualized in many forms, with various numbers of faces and arms, and various colors and ornaments.
The radiant white Buddha form representing purity and power of the enlightened mind's loving kindness and compassion is illustrated above and at the very top of this page.
We may visualize him as a transparent, rainbow like form, like a reflection in water, representing the empty and open aspect of awakened mind. He transcends the solidification of concepts, including our idea that he is "out there," separate from us.
He sits on a lotus and the flat disc of the moon, with another moon disk behind him, reflecting his total purity. Two of his four arms are joined in the prayer position holding the wish fulfilling gem. In his other left hand he holds a lotus flower and in his other right hand, a crystal mala (rosary), which he is using to count the repetitions of his mantra, Om Mani Padme Hum, Hail to the Jewel in the Lotus, which liberates all beings from suffering. He wears the silks and ornaments of a Bodhisattva, representing all his special qualities, and the soft skin of an antelope over his shoulder, symbolizing his complete freedom from violence. He smiles with deep understanding, love and compassion as his eyes look upon all beings.
The four arms and hands signify the four immeasurables: immeasurable loving kindness, immeasurable compassion, immeasurable joy, and immeasurable equanimity. Chenrezig, the Bodhisattva of Boundless Compassion, is the very embodiment and realization of the four immeasurables. The four immeasurables are the vehicles through which Chenrezig benefits beings.
"The first two, the inner arms, have palms joined at the heart, holding a sky-blue, wish fulfilling jewel." (**)This symbolizes that in whatever way Chenrezig manifests to benefit beings, the quality of Chenrezig's mind is never separate from the all pervasive primordial wisdom.
In the outer right hand, Chenrezig is holding crystal beads and moving them the way we use a mala to count mantras. This symbolizes that there is not one moment when Chenrezig does not benefit beings. Like the steady movement of counting the beads, Chenrezig is continuously benefiting sentient beings and turning the wheel of enlightened activity.
In the outer left hand, Chenrezig holds a lotus flower. This symbolizes that in benefiting sentient beings, Chenrezig manifests in whatever forms are necessary in accordance with the mental capacities, circumstances, and aptitudes of sentient beings. Chenrezig may appear in any of the different realms, such as the hell realm or the hungry ghost realm.
However Chenrezig may appear, s/he remains free from any of the samsaric stains of the various realms, the way a lotus flower growing in a swamp appears free of the stain of the mud. The left hand of Chenrezig, holding the flower, symbolizes that stainlessness.
All the various features of this image have meaningful connections to the wonderful qualities of Chenrezig, and by focusing on these details as we visualize the image in the meditation, we can gradually awaken our own awareness of those same qualities in ourselves.
Having trouble seeing how your real nature could be no different from that of a being who constantly manifests unsurpassable intelligence, wisdom, compassion, and confidence? We know we're not always compassionate, that we care much more about the well being of certain people than about others, that we hardly know what it would mean to give without expecting anything in return. The descriptions of Chenrezig as consistently compassionate to all beings, impartially, is not a common occurrence in our experiences.
The image of Chenrezig that is visualized in the meditation practice is not a real person who happens to be perfect in every imaginable way. It is an image, an imaginary form with wonderful qualities. Chenrezig glows in the dark, Chenrezig even glows in the daylight. Kalu Rinpoche said, "One does not think of the deity's body as solid or material, made of flesh and blood like one's ordinary body, or made of metal or stone like an idol. One thinks of it as appearance that is inseparable from emptiness, like a rainbow or like a reflection in a mirror."
The particular wonderful qualities that Chenrezig manifests for us are just the ones we need to get more in touch with, as aspects of our own nature, if we want to become an enlightened buddha, or even if we just want to become a truly compassionate person. We and the image of Chenrezig are two extremes ~ we have flesh and blood bodies, but not as much compassion as we would like to have, and Chenrezig has a body made of rainbows, and boundless impartial compassion. When we put those two extremes together, in the Chenrezig meditation, we move in the direction of manifesting as a being with a physical body, a body of rainbow light and unlimited compassion.
Various aspects of the form we visualize remind us of the most important qualities of this particular manifestation of awakened mind, the qualities we are trying to connect to.
In visualization practice we imagine ourselves to be a Buddha, in this case the Buddha of Compassion, Avalokiteshvara. By replacing the thought of yourself as you, with the thought of yourself as Avalokiteshvara, you gradually reduce and eventually remove the fixation on your personal self, which expands your loving kindness and compassion, toward yourself and toward others, and your intelligence and wisdom becomes enhanced, allowing you to see clearly what someone really needs and to communicate with them clearly and accurately.
Avalokiteshvara, Chenrezig is the embodiment of that unselfish urge to look upon each other as loving equals. If you are in need of guidance in healing, unity, unselfishness, or the mastering of fears, you may meditate on the qualities of Avalokiteshvara, Chenrezig (as above), say the mantra Om Mani Padme Hum, Hail to the Jewel in the Lotus, or you can do the following meditation.
This meditation on the thousand armed Avalokiteshvara is a visualization which appeared when a friend asked for spiritual guidance to alleviate her suffering ... feel free to experiment with each meditation technique.
Find a quiet and comfortable space. Then, while breathing deeply for a few moments, relax and empty your mind. In that void, picture Avalokiteshvara standing in front of you. Repeat his name. Then imagine streams of violet light flowing from his thousand eyes piercing the veils of glamours and illusions, dispelling all fear and suffering surrounding you.
As you experience the veils lifting, see His thousand arms transform into shimmering threads of golden light surrounding you in a translucent cocoon of gold. Remain in His "embrace," in complete silence, until you experience a fully open heart and a peaceful mind. Place your consciousness at the top of your head. At your crown see a thousand-petaled lotus bursting through the cocoon of gold, unfolding, revealing a diamond at its very center, radiating rainbow hued swirling vortexes of light. Radiating from your crown and heart center, the energies unite transforming into a thousand arms~like wings of an angel~each possessing and bestowing enlightened compassion. Transformed, you emerge the embodiment of compassion.
Go forth and serve ... Buddhas All! As a person think in their heart, so shall they be!
In most religious traditions one prays to the deities of the tradition in the hopes of receiving their blessing, which will benefit one in some way. In the Vajrayana Buddhist tradition the blessing and the power and the superlative qualities of the enlightened beings are not considered as coming from an outside source, but are believed to be innate, to be aspects of our own true nature. Avalokiteshvara, Chenrezig, and his love and compassion are within us.
His Holiness The Dalai Lama said, "Thus the six syllables, Om Mani Padme Hum, mean that in dependence on the practice which is in indivisible union of method and wisdom, you can transform your impure body, speech and mind into the pure body, speech, and mind of a Buddha."
The Mani mantra is the most widely used of all Buddhist mantrams, and open to anyone who feels inspired to practice it.
Before attempting ... we suggest reading The True Sound of Truth, a wonderful story dispelling the "fear of reciting it wrong" ....
Om (ohm) Ma (mah) Ni (nee) Pad (pahd) Me (may) Hum (hum)
The vowel in the syllable Hu is pronounced as in the English word "book."
The final consonant in that syllable is often pronounced "ng" as in "song." Om Mani Padme Hung.
The syllable Pad is pronounced Pe (peh) by many Tibetans: Om Mani Peme Hung.
At the heart of this mantra is the seed syllable "Om" which represents the underlying unity of all things.
Sanskrit form ~ Om Mani Padma Hum ~ mantra of Avalokiteshvara
Tibetan form ~ Om Mani Peme Hung ~ mantra of Chenrezig
Meaning, "Hail to the Jewel in the Lotus."
The Dalai Lama explains the meaning of this mantram,
It is very good to recite the mantra Om mani padme hum, but while you are doing it, you should be thinking on its meaning, for the meaning of the six syllables is great and vast.
The first, Om ... symbolizes the practitioner’s impure body, speech and mind; they also symbolize the pure exalted body, speech and mind of a Buddha ....
The path is indicated by the next four syllables. Mani, meaning jewel, symbolizes the factors of method ~ the altruistic intention to become enlightened, compassion, and love ....
The two syllables padme, meaning lotus, symbolize wisdom ....
Purity must be achieved by an indivisible unity of method and wisdom, symbolized by the final syllable hum, which indicates indivisibility.
Read more
The True Sound of Truth
A devoted meditator, after years concentrating on a particular mantra, had attained enough insight to begin teaching. The student's humility was far from perfect, but the teachers at the monastery were not worried.
A few years of successful teaching left the meditator with no thoughts about learning from anyone; but upon hearing about a famous hermit living nearby, the opportunity was too exciting to be passed up.
The hermit lived alone on an island at the middle of a lake, so the meditator hired a man with a boat to row across to the island. The meditator was very respectful of the old hermit.
As they shared some tea made with herbs the meditator asked him about his practice. The old man said he had no spiritual practice, except for a mantra which he repeated all the time to himself. The meditator was pleased: the hermit was using the same mantra he used himself ~ but when the hermit spoke the mantra aloud, the meditator was horrified!
"What's wrong?" asked the hermit.
"I don't know what to say. I'm afraid you've wasted your whole life! You are pronouncing the mantra incorrectly!"
"Oh, Dear! That is terrible. How should I say it?"
The meditator gave the correct pronunciation, and the old hermit was very grateful, asking to be left alone so he could get started right away. On the way back across the lake the meditator, now confirmed as an accomplished teacher, was pondering the sad fate of the hermit.
"It's so fortunate that I came along. At least he will have a little time to practice correctly before he dies." Just then, the meditator noticed that the boatman was looking quite shocked, and turned to see the hermit standing respectfully on the water, next to the boat.
"Excuse me, please. I hate to bother you, but I've forgotten the correct pronunciation again. Would you please repeat it for me?"
"You obviously don't need it," stammered the meditator; but the old man persisted in his polite request until the meditator relented and told him again the way he thought the mantra should be pronounced.
The old hermit was saying the mantra very carefully, slowly, over and over, as he walked across the surface of the water back to the island.
In the words of Tarthang Tulku, "Compassion accepts others as they are. One who thoroughly realizes compassion no longer sees any separation between self and others. Compassion is the wholesome and spontaneous response to all situations."
May these ancient teachings bring you enlightenment, and may you share it freely with those around you. Blessings!