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lordmofletes · 2 years
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In brief, the practice of Dharma is to sever all that ties to samsara, to cultivate gentle love and compassion for all beings of the six realms, and at all times, without distraction, to thoroughly master your own mind.
Jamyang Khyentse Chokyi Lodro.
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pusakadunia · 2 years
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Pusaka Dunia Kyai Singo Lodro Keramat
Pusaka Dunia Kyai Singo Lodro Keramat
Pusaka Dunia Kyai Singo Lodro Keramat Pusaka DUnia Singo Lodro Keramat adalah salah satu pusaka terbaik pilihan sesepuh . Ini merupakan salah satu pusaka koleksi sesepuh pusaka dunia yang sangat jarang sekali untuk didapatkan. Benda Pusaka yang satu ini memiliki bentuk yang sangat menyeramkan namun energi spiritual serta khodam pusaka tersebut sangat kuat sekali dan patuh terhadap…
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More on the Origins of Sun Wukong's Golden Headband
I've previously suggested that the Monkey King's golden headband (jingu, 金箍; a.k.a. jingu, 緊箍, lit: “tight fillet”) can be traced to a ritual circlet mentioned in the Hevajra Tantra (Ch: Dabei kongzhi jingang dajiao wang yigui jing, 大悲空智金剛大教王儀軌經, 8th-century). This is one of the "Five Symbolic Ornaments" or "Five Seals" (Sk: Pancamudra, पञ्चमुद्रा; Ch: Wuyin, 五印; a.k.a. "Five Buddha Seals," Wufo yin, 五佛印), each of which is associated with a particular Wisdom Buddha:
Aksobhya is symbolised by the circlet, Amitabha by the ear-rings, Ratnesa by the necklace, Vairocana by the hand ornaments, [and] Amogha by the girdle (Farrow, 1992, p. 65). [1] 輪者,表阿閦如來;鐶者,無量壽如來;頸上鬘者,寶生如來;手寶釧者,大毘盧遮那如來;腰寶帶者,不空成就如來。
Akshobya is known to have attained Buddhahood through moralistic practices (Buswell & Lopez, 2014, p. 27). Therefore, this explains why a headband would be used to rein in the unruly nature of a murderous monkey god.
The original Sanskrit Hevajra Tantra calls the circlet a cakri (चक्रि) or a cakrika (चक्रिका) (Farrow, 1992, pp. 61-62 and 263-264, for example), both of which refer to a "wheel" or "disc." The Chinese version uses the terms baolun/zhe (寶輪/者, "treasure wheel or ring") and just lunzhe (輪者, "wheel" or "ring").
One of the more interesting things I've learned is that these ornaments were made from human bone. One source even refers to them as "bone ornaments" (Sk: asthimudra, अस्थिमुद्रा) (Jamgon Kontrul Lodro Taye, 2005, p. 493, n. 13). [1]
Can you imagine Sun Wukong wearing a headband made from human bone?! How metal would that be? Finger bones would probably do the trick.
Note:
1) Another section of the Hevajra Tantra provides additional associations:
The Circlet worn on the head symbolises the salutation to one's guru, master and chosen deity; the ear-rings symbolise the yogi turning a deaf ear to derogatory words spoken about the guru and Vajradhara; the necklace symbolises the recitation of mantra; the bracelets symbolises the renunciation of killing living beings and the girdle symbolises the enjoyment of the consort (Farrow, 1992, p. 263-264). 謂頂相寶輪者,唯常敬禮教授阿闍梨及自師尊;耳寶鐶者,不樂聞說持金剛者及自師尊一切過失、麁惡語故;頸寶鬘者,唯常誦持大明呪故;手寶釧者,乃至不殺蠕動諸眾生故;腰寶帶者,遠離一切欲邪行故。
2) For more info on the association between Hindo-Buddhist practices and human remains, see "charnel grounds".
Sources:
Farrow, G. W. (1992). The Concealed Essence of the Hevajra Tantra: With the Commentary Yogaratnamālā. Delhi: Motilal Banarsidass.
Jamgon Kontrul Lodro Taye (2005). The Treasury of Knowledge, Book Six, Part Four: Systems of Buddhist Tantra (The Kalu Rinpoche Translation Group, Trans.). Ithaca, NY: Snow Lion.
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mahayanapilgrim · 1 month
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Rest in this natural state of rigpa self-awareness: Don't let the ordinary mind contrive and spoil it, but release everything, spacious and even. Don't follow rising thoughts; leave them be. Let whatever appears unfold and naturally liberate itself.
~ Jamyang Khyentse Chokyi Lodro
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ani-tsultrim-wangmo · 11 months
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Adverse conditions are spiritual friends.
Devils and demons are emanations of the victorious ones.
Illness is the broom for evil and obscurations. Suffering is the dance of what is.
~ Jamgon Kongtrul Lodro Thaye
逆境是精神上的朋友
魔鬼和惡魔是尊勝者們的化身
疾病是邪惡和遮障的掃帚
痛苦即如是的遊舞
~ 蔣貢康楚羅珠塔益
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radical-revolution · 2 years
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DZONGSAR JAMYANG KHYENTSE RINPOCHE
It occurred to me today that I will have to work much, much harder if I am ever even to get close to this thing called ‘enlightenment’—especially when I think of the strange dream I had recently.
I was in some kind of a restaurant and drinking coke from a classic coca cola bottle. As often happens in dreams, the ‘absolutely impossible’ suddenly became all too real, and I found myself—my entire body—being sucked into the bottle! And because I’m so attached to my ‘normal’ terms of reference, I really hated being stuck in that bottle. It felt completely wrong! I was furious about not being able to push my head out of its narrow neck, and as there were no hooks to grab hold of, I kept slipping further and further into the belly of the bottle.
Then I thought about how absurd and bizarre my situation was. The idea that I’d been sucked into the bottle in the first place defied all logic, so why was I trying to apply logic to get myself out? And I realized that the fact my familiar tool ‘logic’ didn’t work was what I hated most of all!
Children are far less fettered by reason and logic than adults. I’m constantly amazed by how carefree they are, and am reminded of something Claudia’s daughter, Sachiko, once did. She was playing with her Barbie doll one day, and as she really liked the doll’s skirt, she decided she wanted to wear it herself. So, completely unselfconsciously, she undressed the doll, convinced that the pretty skirt would fit her.
For myself, I can see how tightly bound I am to logic, and if I needed any further proof about just how far from enlightenment I really am, I just have to look at my inability to accept the death of my devoted attendant Karma Lodro. That he was too young to die is a foolish notion, actually, because it suggests that the death of someone older is somehow more acceptable. But this is the dichotomy I’m left with… along with my tremendous gratitude to Karma Lodro.
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phuoclinhtemple · 1 year
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T7. 12. 11. 2022.
Ngày mười chín tháng mười năm Nhâm Dần.
KHÔNG CẢNH GIÁC TRƯỚC NHỮNG KHÓ KHĂN - TA SẼ RƠI VÀO TUYỆT VỌNG KHI ĐỐI MẶT VỚI CÁC KHỔ ĐAU TRONG LUÂN HỒI
Đừng lý tưởng hoá cuộc sống đừng cho rằng cuộc sống hoàn hảo. Nếu chúng ta không cảnh giác trước những khủng hoảng đang chực chờ, chúng ta sẽ cực kỳ tuyệt vọng khi đối diện với sinh, lão, bệnh, tử và các loại đau khổ khác. Chúng ta có thể sẽ hành động cực đoan nếu chúng ta không đối phó được với khổ đau.
Do đó sự thận trọng với liều lượng vừa phải là cần thiết để khắc phục các khó khăn trong cuộc sống. Khi sự cố xảy ra chúng ta phải luôn tự nhắc mình: sinh, lão, bệnh, tử; buồn, vui; hội ngộ và chia ly là một phần của cuộc sống. Chẳng có ai trong chúng ta có thể được buông tha hay chạy thoát được, vì vậy chúng ta không được mềm yếu quá mức.
~ Khenpo Tsultrim Lodro
Tôn tượng: Đức Phật Shakyamuni
Phuoc Linh Temple - BRVT.
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Chorten Kora lies on the east of Kholong chhu river and it resembles the famous Boudhanath stupa in Nepal. Chorten Kora was built in the 18th century by Lama Ngawang Lodro and it took 12 years to construct the stupa. The Lama conceived the idea of building the Chorten to honor his late uncle, Lama Jangchub Gyeltshen and to subdue the demon that inhabited the site. Initially the lama lacked definitive design of the stupa, so he travelled to Nepal with his friend from Arunachal Pradesh to view the Boudhanath stupa in person.
To get the design right, the lama carved the model from the flesh of a radish and bought the vegetable back with him to Bhutan. However the radish dried out during the journey back home and as a result the Chorten underwent some changes from its design especially in the level of galleries.
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it is also believed that a Dakini princess from Arunachel Pradesh in India entombed herself alive within the stupa to meditate on behalf of all sentient beings.
The Stupa now held two important festivals, the Dakpa Kora which is held on the 15th of the first lunar month and the Drukpa Kora held at the end of the first lunar month. Locals as well as people from Arunachal Pradesh come to attend the festival and pay their respect to the princess and circumambulates the Chorten.
In front of the Chorten kora lies Serto, a stone stupa which is considered holy and sacred by the people of Trashiyangtse and a small Goempa to offer butter lamps and a chance to go on a fascinating spiritual journey in the Himalayan kingdom of Bhutan
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gardenofthefareast · 5 years
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Dzongsar Khyentse Chokyi Lodro
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semioticapocalypse · 5 years
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Martine Frank. 12 year old Tulka Khentrul Lodro Rabsel with his tutor, Lhagyel. Shechen Monastry. Bodnath, Nepal. 1996
[::SemAp Twitter || SemAp::]
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cobotis · 6 years
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How things appear is my being... How things arise is my reality... There is no phenomenon that is not me in the whole universe...
Jamgon Kongtrul Lodro Thaye
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pusakadunia · 3 years
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Mustika Santet Sulam Lodro Pusaka Dunia
Mustika Santet Sulam Lodro Pusaka Dunia
Mustika Santet Sulam Lodro Pusaka Dunia Mustika Santet Sulam Lodro Pusaka Dunia mampu menjadi sarana untuk membantu pemiliknya mewujudkan keinginanya. Mustika kami yang sudah masuk kedalam website resmi pusaka dunia terjamin keaslianya dan khasiatnya karena sudah melalui uji tes khasiat terlebih dahulu sebelum terpampang di website pusaka dunia. Mustika kami memiliki energi yang alami karena…
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vajranam · 3 years
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No Buddhist
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Kalu Rinpoche
"My advice,
don't be a Buddhist.
In the end it's all about personal gain,
fame and business.
Just be a person with a good heart,
that's the meaning
of a truthful Dharma practitioner.
We live in illusion
and the appearance of things.
There is a reality. We are that reality.
When you understand this,
you see that you are nothing,
and being nothing, you are everything.
That is all."
"His Eminence Kalu Rinpoche was one of the great wisdom masters of our age. He was born in 1905 in the district of Tresho Gangchi Rawa in the Hor region of far eastern Tibet. His father was Legshey Drayang, the thirteenth tulku of Ratak Palzang. His mother, Drolkar, was a disciple of Jamgon Khyentse Wangpo, Jamgon Kontrul Lodro Thaye, and the renowned Lama Mipham Namgyal. Both his father and mother were devoted to religion, and shortly after their marriage they spent time in retreat together. It was during that retreat that Drolkar became pregnant. Kalu Rinpoche's father, not yet knowing that his wife was pregnant, had a startling vivid dream of his teacher Kontrul Rinpoche. In this dream or vision, Kontrul announced that he was coming to stay with them and that they should prepare a place for him. The meaning of this dream appeared to make itself clear some time later, when His Holiness the Gyalwa Karmapa recognized the child as the activity incarnation of the great Kontrul Rinpoche.
The young child showed remarkable compassion to all beings and his intellect proved to be exceptional. He began his monastic career by his own wish at the age of thirteen, entering the glorious Palpung Monastery of His Eminence Tai Situ Rinpoche. At that time Tai Situ Pema Wangcho Gyalpo gave him his getsul ordination, naming him Karma Rangjung Kunchyap. The prefix "Karma" identified him as a practitioner of the Karma Ka'gyu tradition.
At Palpung and elsewhere in eastern Tibet, Kalu Rinpoche studied the teachings of the sutras and tantras, receiving instruction from many different wise Lamas.
At sixteen, Kalu Rinpoche entered Kunzang Dechen Osal Ling, the retreat center originally founded by Jamgon Kontrul Lodro Thaye. It was at Kunzang Dechen that he completed the traditional three year retreat under the direction of venerable Lama Norbu Thondup. During that retreat Kalu Rinpoche received the complete transmission of the Karma Ka'gyu and Shangpa Ka'gyu lineages, in particular the transmission of the Five Golden Dharmas of the great Siddha Khungpo Naljor.
At the age of twenty-five his heartfelt desire was to practice meditation in a wilderness retreat in the mountains. Leaving everything behind, Rinpoche departed to do an extended solitary retreat in the desolate wilderness, forests and mountains of eastern Tibet, living the ascetic life of a wandering yogin. For twelve years he lived in that manner, imitating the eremetical life of Milarepa, Tibet's great yogi. Occupying lonely caves, he spent his time in spiritual practice and meditation.
In the 1940s Kalu Rinpoche began visiting monasteries, traditional centers of learning and practice, all over Tibet. He was now a recognized wisdom master, called from his retreat by Tai Situ Rinpoche and blessed by the supreme custodian of the Ka'gyu lineage, His Holiness the Karmapa. An accomplished master of the Five Golden Dharmas of the Shangpa school, he bestowed ripening empowerments and instruction on a vast number of yogis and yoginis. On a visit to Lhasa, around 1948, he was asked to grant teachings on the Regent of the young Dalai Lama.
In 1955, a few years prior to the Chinese Communist conquest of Tibet was about to take place, Rinpoche visited His Holiness the Karmapa at Tsurphu. The Karmapa asked Kalu Rinpoche to deliberately leave Tibet in order to prepare the ground in India and Bhutan for the inevitable exile of His Holiness. Thus in 1957, Kalu Rinpoche was appointed the abbot of Jangchub Choling Monastery in Bhutan. He became the personal chaplain of the royal family.
In 1965 Rinpoche established his own lineage monastery of Samdrup Targye Ling at Sonada, not far from Darjeeling, in India. A few years after that foundation he was able to establish a three year retreat complex there. In this manner he was able to preserve the Shangpa and Kamtsang lineage teachings through definite practice of meditation.
Kalu Rinpoche and Namgyal RinpocheIn 1973, at the request of His Holiness the 16th Karmapa, Kalu Rinpoche bestowed the full Ka'gyu transmission on the four regents Shamar Rinpoche, Tai Situ Rinpoche, Jamgon Kontrul Rinpoche, Gyaltsap Rinpoche, and also, at the same time, on the exceptional Canadian Lama Namgyal Rinpoche. These teachings included all the Ka'gyu major empowerments, instruction in Mahamudra and the six doctrines of Naropa, along with full inner explanation.
From 1971 onwards Kalu Rinpoche traveled extensively at the request of His Holiness the Karmapa, establishing Dharma Centers and three-year retreat facilities in Europe, the USA, Canada and Southwest Asia. Kalu Rinpoche founded more than 20 retreat centers worldwide and an innumerable number of Dharma centers.
In 1988 Rinpoche began the construction of a great stupa in Salugara, near Siliguri, in the eastern part of India.
In 10th May 1989 Kalu Rinpoche, loved by a vast flock of disciples, passed away. He was reborn on 17th September 1990, the offspring of Lama Gyaltsen and Kalzang Drolkar, to continue his undying work in the world."
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mahayanapilgrim · 11 days
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All of samsãra and nirvana are your own mind;
They don't arise from anything else in the slightest.
Everything, such as joy and suffering, good and bad, High and low, are the conceptual constructs of mind.
If your mind is pure, you are the buddha:
Wherever you reside is a pure realm;
Whatever you do is from the state of the dharmata;
Whatever appears is the jewel display of wisdom.
If your mind is of an impure nature, You'll see faults even in the buddhas, You'll get angry even at your parents,
Most things will appear as if they were your enemies.
- Jamgon Kongtrul Lodro Thaye
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ani-tsultrim-wangmo · 11 days
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If your mind is of an impure nature,
You'll see faults even in the buddhas,
You'll get angry even at your parents,
Most things will appear as if they were your enemies.
~ Jamgon Kongtrul Lodro Thaye
汝若相續不清淨
將與諸佛見過失
乃至父母亦起嗔
眾多事物顯怨敵
~ 蔣貢康楚羅珠塔益
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radical-revolution · 2 years
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Jamgon Kongtrul Lodro Taye said that if deep down you continue to believe a tiny corner of samsara could be useful or that it might even offer the ultimate solution to all your worldly problems, it will be extremely difficult to become a genuine spiritual seeker. To believe that life’s problems will somehow work themselves out, that everything bad is fixable, and that something about samsara has to be worth fighting for, makes it virtually impossible to nurture a genuine, all-consuming desire to practice the dharma. The only view that truly works for a dharma practitioner is that there are no solutions to the sufferings of samsara and it cannot be fixed.
It is vital to understand that however positive this worldly life, or even a small part of it, may appear to be, ultimately it will fail because absolutely nothing genuinely works in samsara. This is a very difficult attitude to adopt, but if we can at least accept it on an intellectual level, it will provide us with just the incentive we need to step onto the spiritual path. (Other incentives include making fools of ourselves or becoming entangled in worldly systems by trying to fix them.) The bottom line, though, is that only when a beginner truly appreciates just how hopeless and purposeless samsara really is will a genuine aspiration to follow a spiritual path arise in his or her mind.
As Shakyamuni Buddha, compassionately and with great courage, explained to an autocratic king, there are four inescapable realities that eventually destroy all sentient beings:
1. We will all become old and frail.
2. It is absolutely certain that everything will constantly change.
3. Everything we achieve or accumulate will eventually fall apart and scatter.
4. We are all bound to die.
Yet our emotions and habits are so strong that even when the truth is staring us in the face, we are unable to see it.
In addition to recognizing the futility of samsara, the point of dharma practice is that it penetrates our minds and diminishes our affection for our ego and worldly life by pressing us to detach ourselves from the eight worldly dharmas. However beneficial a practice appears to be, however politically correct or exciting, if it does not contradict your habit of grasping at permanence, or looks harmless but insidiously encourages you to forget the truth of impermanence and the illusory nature of phenomena, it will inevitably take you in the opposite direction of dharma.
Dzongsar Khyentse Rinpoche
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