Difference between revisions of "The Form, Mantra, and Ritual of Avalokiteshvara"
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| − | Through the refinement of spiritual discipline in developing the two accumulations ([[Merit]] and deepening awareness) over many incalculably long kalpas, the far shore of ocean-like [[Enlightenment]] and [[Buddha]] activity is reached. This is complete [[Buddhahood]], the epitome of the four | + | Through the refinement of [[spiritual]] [[discipline]] in developing the two accumulations ([[Merit]] and deepening [[awareness]]) over many incalculably long [[kalpas]], the far shore of ocean-like [[Enlightenment]] and [[Buddha]] [[activity]] is reached. This is complete [[Buddhahood]], the {{Wiki|epitome}} of the [[four kayas]] and the five aspects of panoramic [[awareness]], involving the actualization of [[Dharmakaya]] for one’s own [[benefit]], and for the [[benefit]] of others, unremitting [[activity]] through the two [[Form]] [[kayas]] for the {{Wiki|welfare}} of transmigrating creatures. The [[exalted]] [[Avalokiteshvara]] is the [[emanation]] or natural [[embodiment]] of non-referential [[Compassion]] for limitless numbers of [[Sentient beings]] in the [[ten directions]]: this is the supreme [[Compassion]] in the [[minds]] of |
| − | innumerable [[Buddhas]] abiding in pure realms in the ten directions. | + | innumerable [[Buddhas]] abiding in [[pure realms]] in the [[ten directions]]. |
| − | The eleven faces indicate that [[Avalokiteshvara]] is of the same unique intention as the [[Buddhas]] in having attained the absolute level of the eleventh [[Bhumi]], which is called “Total Illumination.” | + | The eleven faces indicate that [[Avalokiteshvara]] is of the same unique [[intention]] as the [[Buddhas]] in having attained the [[absolute]] level of the eleventh [[Bhumi]], which is called “Total [[Illumination]].” |
| − | From the one thousand arms of the [[Form]] emanate one thousand [[Chakravartin]] monarchs, who establish sentient | + | From the one thousand arms of the [[Form]] [[emanate]] one thousand [[Chakravartin]] monarchs, who establish [[sentient beings]] in higher states of [[existence]] and [[Liberation]] through [[spiritual]] [[Wikipedia:concept|concepts]] such as the ten kinds of [[virtuous]] [[activity]] and [[The Six Paramitas]], and secular [[Wikipedia:concept|concepts]] such as the sixteen points of good citizenship, and so forth. |
| − | From the one thousand eyes emanate the one thousand [[Buddhas]] of this fortunate kalpa, who have separated from what is negative and fully matured what is positive, and so epitomize myriad qualities: the thirty-two major and eighty minor marks of perfection of [[Form]]; the sixty melodious aspects of speech; and the ten powers, the four kinds of fearlessness, the eighteen distinctive qualities, the twenty-one categories of inexhaustibility, and the other aspects of [[Enlightened]] [[Mind]]. | + | From the one thousand [[eyes]] [[emanate]] the one thousand [[Buddhas]] of this [[fortunate]] [[kalpa]], who have separated from what is negative and fully matured what is positive, and so epitomize myriad qualities: the thirty-two major and eighty minor marks of [[perfection]] of [[Form]]; the sixty melodious aspects of [[speech]]; and the [[ten powers]], the four kinds of [[fearlessness]], the eighteen {{Wiki|distinctive}} qualities, the twenty-one categories of inexhaustibility, and the other aspects of [[Enlightened]] [[Mind]]. |
| − | Through these unimaginable, secret faculties of [[Form]], speech, and [[Mind]], [[Sentient beings]] are disciplined in whatever way necessary. The [[Buddhas]] assume divine forms symbolic and indicative, thereby involving the subjects of their discipline. These subjects have supe- rior, inferior, or mediocre sensibilities in the quest for [[Buddhahood]] through the gradual stages of the [[Ten bhumis]] and the [[Five Paths]]. This quest is accomplished by means of the path of [[The Six Paramitas]], the four methods of influencing others positively, the thirty-seven ele- ments conducive to [[Enlightenment]], and others of the eighty-four thousand collections of [[Dharma]]. | + | Through these unimaginable, secret [[faculties]] of [[Form]], [[speech]], and [[Mind]], [[Sentient beings]] are [[disciplined]] in whatever way necessary. The [[Buddhas]] assume [[divine]] [[forms]] [[symbolic]] and indicative, thereby involving the [[subjects]] of their [[discipline]]. These [[subjects]] have supe- rior, {{Wiki|inferior}}, or mediocre sensibilities in the quest for [[Buddhahood]] through the [[gradual]] stages of the [[Ten bhumis]] and the [[Five Paths]]. This quest is accomplished by means of the [[path]] of [[The Six Paramitas]], the four methods of influencing others positively, the thirty-seven ele- ments conducive to [[Enlightenment]], and others of the eighty-four thousand collections of [[Dharma]]. |
[[File:KaluRinpoche01.jpg|thumb|250px|]] | [[File:KaluRinpoche01.jpg|thumb|250px|]] | ||
| − | [[Avalokiteshvara]] takes various forms: the one-thousand-armed and one-thousand-eyed [[Form]], Namkha Gyalpo (King of Space), Khasarpani, [[Dorje]] Rabjam, Donyo Zhakpa (Amoghapasha), Gyalwa Gyamtso (Jinasagara, the red [[Form]] in union with feminine consort), Pema Tsuktor ([[Lotus]]-crowned), Yizhin [[Khorlo]] (Wish-fulfilling [[Wheel]]), Khorwa Dongtruk (Stirrer of the Pit of Existence), the four- armed Guide of Transmigrating Creatures, and so forth. | + | [[Avalokiteshvara]] takes various [[forms]]: the one-thousand-armed and one-thousand-eyed [[Form]], [[Namkha]] [[Gyalpo]] ([[King]] of [[Space]]), Khasarpani, [[Dorje]] Rabjam, Donyo Zhakpa (Amoghapasha), Gyalwa Gyamtso (Jinasagara, the red [[Form]] in union with {{Wiki|feminine}} [[consort]]), Pema Tsuktor ([[Lotus]]-crowned), Yizhin [[Khorlo]] (Wish-fulfilling [[Wheel]]), Khorwa Dongtruk (Stirrer of the Pit of [[Existence]]), the four- armed Guide of Transmigrating Creatures, and so forth. |
| − | To hear the names and dharanis of this unimaginable array, or even think of these forms, will pacify the eight or sixteen kinds of fear due to ill- ness, demons, legal punishment, and so forth. Ultimately, this will pacify all the sufferings of the cycle of [[Rebirth]] and lower states of existence, and bring about the attainment of the goal of enlighten- ment through the gradual traversal of the levels and paths. In par- ticular, the [[Fasting]] ritual (nyungne) has spread widely throughout all traditions of [[Tibetan Buddhism]]. It is based on the [[Mandala]] of the one-thousand-armed, one-thousand-eyed [[Form]], which pertains to the [[Lotus]] family of the kriyatantra and derives its lineage from [[Gelongma]] Palmo. | + | To hear the names and [[dharanis]] of this unimaginable array, or even think of these [[forms]], will pacify the eight or sixteen kinds of {{Wiki|fear}} due to ill- ness, {{Wiki|demons}}, legal {{Wiki|punishment}}, and so forth. Ultimately, this will pacify all the [[sufferings]] of the cycle of [[Rebirth]] and lower states of [[existence]], and bring about the [[attainment]] of the goal of [[enlighten]]- ment through the [[gradual]] traversal of the levels and [[paths]]. In par- ticular, the [[Fasting]] [[ritual]] (nyungne) has spread widely throughout all [[traditions]] of [[Tibetan Buddhism]]. It is based on the [[Mandala]] of the one-thousand-armed, one-thousand-eyed [[Form]], which pertains to the [[Lotus]] family of the [[kriyatantra]] and derives its [[lineage]] from [[Gelongma]] [[Palmo]]. |
| − | Its store of [[Blessing]] is great, due to progressive transmission by only those siddhas who were blessed by an actual meeting with Supreme [[Compassion]] ([[Avalokiteshvara]]). | + | Its store of [[Blessing]] is great, due to progressive [[transmission]] by only those [[siddhas]] who were blessed by an actual meeting with Supreme [[Compassion]] ([[Avalokiteshvara]]). |
| − | The benefits and virtues of such practice need hardly be men- tioned to those familiar with the key elements of the phases of creation and fulfillment in tantric [[Meditation]]. If one session of this two- day ritual is faithfully and devotedly performed in its phases of prepa- ration, actual practice, and conclusion, it is said that one will be reborn as a [[God]] in the realm of the four guardian kings (the lowest level of desire-realm gods). If two sessions are performed, one will be reborn in the next highest [[God]] realm of the Thirty-three, and so on progressively. If eight perfect sessions are performed consecutively, it is said one will attain existence in [[Sukhavati]] (the pure realm of [[Amitabha Buddha]]) immediately upon departing from this [[Life]]. It is the promise of the Exalted One ([[Avalokiteshvara]]) that the person who performs this ritual once will not fall into lower states of exis- tence. | + | The benefits and [[virtues]] of such practice need hardly be men- tioned to those familiar with the key [[elements]] of the phases of creation and fulfillment in [[tantric]] [[Meditation]]. If one session of this two- day [[ritual]] is faithfully and devotedly performed in its phases of prepa- ration, actual practice, and conclusion, it is said that one will be [[reborn]] as a [[God]] in the [[realm]] of the [[four guardian kings]] (the lowest level of desire-realm [[gods]]). If two sessions are performed, one will be [[reborn]] in the next [[highest]] [[God]] [[realm]] of the [[Thirty-three]], and so on progressively. If eight perfect sessions are performed consecutively, it is said one will attain [[existence]] in [[Sukhavati]] (the [[pure realm]] of [[Amitabha Buddha]]) immediately upon departing from this [[Life]]. It is the promise of the [[Exalted One]] ([[Avalokiteshvara]]) that the [[person]] who performs this [[ritual]] once will not fall into lower states of exis- tence. |
| − | It is further stated that through the pure performance of the ceremony of this [[Fasting]] ritual, one is liberated from lower states of existence. Due to the increasing strength of positive forces, rainfall is regulated and crop harvests are always excellent. Negative and malevolent forces are pacified; fears of frost and hail are soothed. Negative tendencies of [[Body]], speech, and [[Mind]] are purified, and cyclic existence is shortened by forty thousand kalpas. Even the neg- ative [[Karma]] of committing the four basic downfalls and the five actions entailing immediate retribution upon [[Death]] is cleansed and purified. | + | It is further stated that through the [[pure]] performance of the {{Wiki|ceremony}} of this [[Fasting]] [[ritual]], one is {{Wiki|liberated}} from lower states of [[existence]]. Due to the {{Wiki|increasing}} strength of positive forces, rainfall is regulated and crop harvests are always {{Wiki|excellent}}. Negative and [[malevolent]] forces are pacified; {{Wiki|fears}} of frost and hail are soothed. Negative tendencies of [[Body]], [[speech]], and [[Mind]] are [[purified]], and [[cyclic existence]] is shortened by forty thousand [[kalpas]]. Even the neg- ative [[Karma]] of committing the four basic downfalls and the five [[actions]] entailing immediate retribution upon [[Death]] is cleansed and [[purified]]. |
| − | Since they were uttered by eleven million [[Buddhas]], the long and short dharanis of [[Avalokiteshvara]] have great benefit and [[Virtue]]: to read or use them is to be taken into the care of the sugatas (bud- dhas). | + | Since they were uttered by eleven million [[Buddhas]], the long and short [[dharanis]] of [[Avalokiteshvara]] have great [[benefit]] and [[Virtue]]: to read or use them is to be taken into the care of the [[sugatas]] (bud- dhas). |
[[File:Img29.gif|thumb|250px|]] | [[File:Img29.gif|thumb|250px|]] | ||
| − | At all times, illnesses are cured; one is freed from the threats of enemies and favored by rulers. One is immune to pestilence and [[Weapons]], untimely [[Death]] due to poison, and so forth. The fear and horror of the after-[[Death]] experience is pacified, and one will attain existence in the pure realm of [[Sukhavati]], meeting face to face with the sugatas. It is stated that the negative actions of the four basic downfalls (taking [[Life]], stealing, lying, and sexual misconduct) and the five acts entailing immediate retribution upon [[Death]] (killing one’s father or mother or [[Guru]], inflicting harm on an [[Enlightened]] being, or causing schisms in [[The Sangha]]) will be cleansed by these mantras. All who see, hear, think of, or touch the [[Dharani]] of [[Lotus]]- crowned (Padmoshnisha) will cleanse even the karmic obscurations that cause [[Rebirth]] in the lowest [[Hell]] (such as the above five acts entailing immediate retribution upon [[Death]]). These beings will never fall into lower states of existence, but achieve the status of [[Chakravartin]] monarchs for one hundred thousand kalpas. | + | At all times, illnesses are cured; one is freed from the threats of enemies and favored by rulers. One is immune to pestilence and [[Weapons]], untimely [[Death]] due to [[poison]], and so forth. The {{Wiki|fear}} and horror of the after-[[Death]] [[experience]] is pacified, and one will attain [[existence]] in the [[pure realm]] of [[Sukhavati]], meeting face to face with the [[sugatas]]. It is stated that the negative [[actions]] of the four basic downfalls (taking [[Life]], [[stealing]], lying, and {{Wiki|sexual}} misconduct) and the five acts entailing immediate retribution upon [[Death]] (killing one’s father or mother or [[Guru]], inflicting harm on an [[Enlightened]] being, or causing {{Wiki|schisms}} in [[The Sangha]]) will be cleansed by these [[mantras]]. All who see, hear, think of, or {{Wiki|touch}} the [[Dharani]] of [[Lotus]]- crowned (Padmoshnisha) will cleanse even the [[karmic]] [[obscurations]] that [[cause]] [[Rebirth]] in the lowest [[Hell]] (such as the above five acts entailing immediate retribution upon [[Death]]). These [[beings]] will never fall into lower states of [[existence]], but achieve the {{Wiki|status}} of [[Chakravartin]] monarchs for one hundred thousand [[kalpas]]. |
| − | If one recites these mantras with concern for one’s [[Destiny]] after [[Death]], one will attain existence in [[Sukhavati]] or Ngönga (the eastern pure realm of [[Akshobhya]] [[Buddha]]). If sand on which the mantras have been recited is cast on a corpse or skeleton, this will effect [[Liberation]] even though the deceased may be already born in a lower state of exis- tence. Innumerable benefits and virtues such as these are described. | + | If one recites these [[mantras]] with [[concern]] for one’s [[Destiny]] after [[Death]], one will attain [[existence]] in [[Sukhavati]] or Ngönga (the eastern [[pure realm]] of [[Akshobhya]] [[Buddha]]). If sand on which the [[mantras]] have been recited is cast on a corpse or skeleton, this will effect [[Liberation]] even though the deceased may be already born in a lower state of exis- tence. Innumerable benefits and [[virtues]] such as these are described. |
| − | The benefits and virtues of the six-syllable [[Mantra]] Om Mani Padme Hum are myriad. Though the Transcendent Accomplished Conqueror ([[Buddha]]) could with psychic [[Power]] enumerate the num- ber of raindrops falling in a twelve-year period, the benefits and virtues of one repetition of the six-syllable [[Mantra]] could not be enu- merated. Though the drops of water in the rivers and oceans of the [[Universe]] could be individually enumerated, the benefits and virtues of one repetition of the six-syllable [[Mantra]] could not be described. | + | The benefits and [[virtues]] of the six-syllable [[Mantra]] [[Om Mani Padme Hum]] are myriad. Though the [[Transcendent]] Accomplished [[Conqueror]] ([[Buddha]]) could with [[psychic]] [[Power]] enumerate the num- ber of raindrops falling in a twelve-year period, the benefits and [[virtues]] of one repetition of the six-syllable [[Mantra]] could not be enu- merated. Though the [[drops]] of [[water]] in the [[rivers]] and oceans of the [[Universe]] could be individually enumerated, the benefits and [[virtues]] of one repetition of the six-syllable [[Mantra]] could not be described. |
| − | Though the atoms of the base of the [[Universe]] and the central moun- tain could be individually enumerated, the benefits and virtues of one repetition of the six-syllable [[Mantra]] could not be enumerated. If one recites and utters this six-syllable [[Mantra]] of awareness, all fears of illness and [[Suffering]], legal punishment, untimely [[Death]], and so forth are pacified. The length of one’s [[Life]] is extended and [[Merit]] increased; [[Wealth]] and possessions are abundant. Even at [[Death]], the door is closed to the taking of a lower state of [[Rebirth]] among the six kinds of transmigrating beings. One will be born in contact with the [[Dharma]] in a human or godly existence with freedom and opportu- nity for spiritual development. Should even the breeze touching someone reciting the [[Mantra]] touch another sentient being, that other being will eventually attain [[Enlightenment]]. | + | Though the [[atoms]] of the base of the [[Universe]] and the central moun- tain could be individually enumerated, the benefits and [[virtues]] of one repetition of the six-syllable [[Mantra]] could not be enumerated. If one recites and utters this six-syllable [[Mantra]] of [[awareness]], all {{Wiki|fears}} of {{Wiki|illness}} and [[Suffering]], legal {{Wiki|punishment}}, untimely [[Death]], and so forth are pacified. The length of one’s [[Life]] is extended and [[Merit]] increased; [[Wealth]] and {{Wiki|possessions}} are abundant. Even at [[Death]], the door is closed to the taking of a lower state of [[Rebirth]] among the six kinds of transmigrating [[beings]]. One will be born in [[contact]] with the [[Dharma]] in a [[human]] or godly [[existence]] with freedom and opportu- nity for [[spiritual]] development. Should even the breeze {{Wiki|touching}} someone reciting the [[Mantra]] {{Wiki|touch}} another [[sentient being]], that other being will eventually attain [[Enlightenment]]. |
| − | Any future exis- tence will incorporate a [[Noble]] [[Form]], pleasing speech, and [[Noble]] ancestry, and will include such qualities as: the experience of states of [[Meditative]] absorption, longevity, and successful activity to bene- fit other creatures; an abundance of followers, [[Wealth]], and [[Wisdom]]; the realization of all goals to which one aspires; and becoming a child of the Victorious Ones through one’s worship of the sugatas. | + | Any future exis- tence will incorporate a [[Noble]] [[Form]], [[pleasing]] [[speech]], and [[Noble]] ancestry, and will include such qualities as: the [[experience]] of states of [[Meditative]] absorption, longevity, and successful [[activity]] to bene- fit other creatures; an abundance of followers, [[Wealth]], and [[Wisdom]]; the [[realization]] of all goals to which one aspires; and becoming a child of the [[Victorious Ones]] through one’s {{Wiki|worship}} of the [[sugatas]]. |
| − | If the [[Mantra]] is spoken within hearing of a dying person, or recited over a corpse or skeleton, immediately the [[Consciousness]] of that being will be liberated from a lower state of existence, reborn in a higher one, and will attain [[Enlightenment]]. In such ways, the ben- efits and virtues of reciting the [[Mantra]] are said to be incalculable. | + | If the [[Mantra]] is spoken within hearing of a dying [[person]], or recited over a corpse or skeleton, immediately the [[Consciousness]] of that being will be {{Wiki|liberated}} from a lower state of [[existence]], [[reborn]] in a higher one, and will attain [[Enlightenment]]. In such ways, the ben- efits and [[virtues]] of reciting the [[Mantra]] are said to be incalculable. |
| − | Moreover, the upavasa ordination of the eight precepts taken with the [[Mahayana]] motivation towards supreme [[Enlightenment]] is of extremely great benefit. | + | Moreover, the upavasa [[ordination]] of the [[eight precepts]] taken with the [[Mahayana]] [[motivation]] towards supreme [[Enlightenment]] is of extremely great [[benefit]]. |
[[File:KaluRinpoche2.jpg|thumb|250px|]] | [[File:KaluRinpoche2.jpg|thumb|250px|]] | ||
These eight are: | These eight are: | ||
| − | Having given up the taking of [[Life]], one will not be reborn in [[Hell]] | + | Having given up the taking of [[Life]], one will not be [[reborn]] in [[Hell]] |
| − | states and in all existences will enjoy [[Noble]] ancestry, longevity, and strength. | + | states and in all [[existences]] will enjoy [[Noble]] ancestry, longevity, and strength. |
| − | Having given up stealing, one will not be reborn in hungry [[Ghost]] states and in all existences will enjoy riches and increasing opportunity, and be free from enemies and poverty. | + | Having given up [[stealing]], one will not be [[reborn]] in hungry [[Ghost]] states and in all [[existences]] will enjoy riches and {{Wiki|increasing}} opportunity, and be free from enemies and {{Wiki|poverty}}. |
| − | Having given up sexual indulgence, one will not be reborn an animal or in stupid and shameless states and in all existences will | + | Having given up {{Wiki|sexual}} {{Wiki|indulgence}}, one will not be [[reborn]] an [[animal]] or in stupid and shameless states and in all [[existences]] will |
| − | enjoy excellence of [[Form]] and [[Morality]]. | + | enjoy [[excellence]] of [[Form]] and [[Morality]]. |
| − | Having given up lying, one will not be born in environments with extremes of temperature or unpredictable circumstances, and in | + | Having given up lying, one will not be born in environments with [[extremes]] of temperature or unpredictable circumstances, and in |
| − | all existences will enjoy enabling speech and the affection and [[Interest]] of all. | + | all [[existences]] will enjoy enabling [[speech]] and the {{Wiki|affection}} and [[Interest]] of all. |
| − | Having given up taking [[Intoxicants]], one will not be born in states of helplessness or [[Insanity]], and will enjoy sharp intellect and vast [[Wisdom]], straightforwardness, and the acclaim of all. | + | Having given up taking [[Intoxicants]], one will not be born in states of helplessness or [[Insanity]], and will enjoy sharp {{Wiki|intellect}} and vast [[Wisdom]], straightforwardness, and the acclaim of all. |
| − | Having given up [[Food]] at inappropriate times, one will not be born in a lower state of existence, and obscurations due to unskillful activity associated with eating will be purified. One will not be born in environments where [[Food]] and drink are difficult to obtain, and in all births will enjoy moderation in eating and an abundance of [[Food]] | + | Having given up [[Food]] at inappropriate times, one will not be born in a lower state of [[existence]], and [[obscurations]] due to [[unskillful]] [[activity]] associated with eating will be [[purified]]. One will not be born in environments where [[Food]] and drink are difficult to obtain, and in all [[births]] will enjoy moderation in eating and an abundance of [[Food]] |
and drink. | and drink. | ||
| − | Since one has little pride or arrogance and does not take high thrones or seats, one will enjoy the [[Interest]] of all and the diminishing of the strength of the emotions. One will be born with great and [[Noble]] ancestry, in places where one is honored by everyone. | + | Since one has little {{Wiki|pride}} or [[arrogance]] and does not take high thrones or seats, one will enjoy the [[Interest]] of all and the diminishing of the strength of the [[emotions]]. One will be born with great and [[Noble]] ancestry, in places where one is honored by everyone. |
| − | Having given up ornamentation as a sign of seductive intent or frivolity, one will be born in a godly state with abundant sensualenjoyment. | + | Having given up ornamentation as a sign of {{Wiki|seductive}} intent or frivolity, one will be born in a godly state with abundant sensualenjoyment. |
| − | Having given up all manner of song, dance, and music as dissipating and distracting, one will not hear disagreeable sounds or voices, but will hear the [[Sound]] of the holy [[Dharma]]. One will enjoy [[Noble]] [[Form]] and agreeable speech and gain [[Mastery]] over the vast melodic qualities of an [[Enlightened]] being’s speech. | + | Having given up all [[manner]] of song, dance, and {{Wiki|music}} as dissipating and distracting, one will not hear [[disagreeable]] {{Wiki|sounds}} or {{Wiki|voices}}, but will hear the [[Sound]] of the {{Wiki|holy}} [[Dharma]]. One will enjoy [[Noble]] [[Form]] and agreeable [[speech]] and gain [[Mastery]] over the vast melodic qualities of an [[Enlightened]] being’s [[speech]]. |
[[File:Guru we.JPG|thumb|250px|]] | [[File:Guru we.JPG|thumb|250px|]] | ||
| − | In such ways, one’s qualities become incalculable. Should such precepts as these eight be kept for even one twenty-four hour period, all negative tendencies previously reinforced are purified and attenuated, all positive ones are developed further and further. | + | In such ways, one’s qualities become incalculable. Should such [[precepts]] as these eight be kept for even one twenty-four hour period, all negative tendencies previously reinforced are [[purified]] and attenuated, all positive ones are developed further and further. |
| − | Whatever aspirations are made are realized; one will experience the state of [[Sukhavati]], and so forth. These incalculable benefits and virtues were stated by The [[Buddha]]. | + | Whatever aspirations are made are [[realized]]; one will [[experience]] the state of [[Sukhavati]], and so forth. These incalculable benefits and [[virtues]] were stated by The [[Buddha]]. |
| − | This [[Fasting]] ritual (nyungne) consolidates all such extremely marvelous elements into one format. The ordination of the eight upavasa precepts of the [[Mahayana]] forms its basis. | + | This [[Fasting]] [[ritual]] (nyungne) consolidates all such extremely marvelous [[elements]] into one format. The [[ordination]] of the eight upavasa [[precepts]] of the [[Mahayana]] [[forms]] its basis. |
| − | The ritual is a kriy- atantra rite of the [[Lotus]] family, focusing on the one-thousand-armed, one-thousand-eyed [[Form]] of [[Avalokiteshvara]] according to the system of the nun Palmo: it also involves the stages of recitation of [[Mantra]] and [[Dharani]]. Performing this ritual on auspicious occasions has an incalculably greater effect. During the fourth lunar month of Vaishaka (May-June) comes a triply-auspicious occasion commemo- rating the birth, [[Enlightenment]], and [[Parinirvana]] of the Bhagavan ([[Shakyamuni Buddha]]). Further, there are particularly auspicious dates commemorating occasions when gurus of the lineage of this [[Fasting]] ritual had visions of, and received [[Blessings]] from, [[Avalokiteshvara]]. This is an explanation of the [[Form]], [[Mantra]], and rit- ual of [[Avalokiteshvara]]. | + | The [[ritual]] is a kriy- atantra [[rite]] of the [[Lotus]] family, focusing on the one-thousand-armed, one-thousand-eyed [[Form]] of [[Avalokiteshvara]] according to the system of the [[nun]] [[Palmo]]: it also involves the stages of recitation of [[Mantra]] and [[Dharani]]. Performing this [[ritual]] on [[auspicious]] occasions has an incalculably greater effect. During the fourth [[lunar month]] of Vaishaka (May-June) comes a triply-auspicious occasion commemo- rating the [[birth]], [[Enlightenment]], and [[Parinirvana]] of the [[Bhagavan]] ([[Shakyamuni Buddha]]). Further, there are particularly [[auspicious]] dates commemorating occasions when [[gurus]] of the [[lineage]] of this [[Fasting]] [[ritual]] had visions of, and received [[Blessings]] from, [[Avalokiteshvara]]. This is an explanation of the [[Form]], [[Mantra]], and rit- ual of [[Avalokiteshvara]]. |
</poem> | </poem> | ||
{{R}} | {{R}} | ||
Latest revision as of 03:56, 15 October 2013
by Kalu Rinpoche
Written by Kalu Rinpoche for Densal.
Translated by Chöchi Nyima.
Densal Vol. 3 No. 4.
Through the refinement of spiritual discipline in developing the two accumulations (Merit and deepening awareness) over many incalculably long kalpas, the far shore of ocean-like Enlightenment and Buddha activity is reached. This is complete Buddhahood, the epitome of the four kayas and the five aspects of panoramic awareness, involving the actualization of Dharmakaya for one’s own benefit, and for the benefit of others, unremitting activity through the two Form kayas for the welfare of transmigrating creatures. The exalted Avalokiteshvara is the emanation or natural embodiment of non-referential Compassion for limitless numbers of Sentient beings in the ten directions: this is the supreme Compassion in the minds of
innumerable Buddhas abiding in pure realms in the ten directions.
The eleven faces indicate that Avalokiteshvara is of the same unique intention as the Buddhas in having attained the absolute level of the eleventh Bhumi, which is called “Total Illumination.”
From the one thousand arms of the Form emanate one thousand Chakravartin monarchs, who establish sentient beings in higher states of existence and Liberation through spiritual concepts such as the ten kinds of virtuous activity and The Six Paramitas, and secular concepts such as the sixteen points of good citizenship, and so forth.
From the one thousand eyes emanate the one thousand Buddhas of this fortunate kalpa, who have separated from what is negative and fully matured what is positive, and so epitomize myriad qualities: the thirty-two major and eighty minor marks of perfection of Form; the sixty melodious aspects of speech; and the ten powers, the four kinds of fearlessness, the eighteen distinctive qualities, the twenty-one categories of inexhaustibility, and the other aspects of Enlightened Mind.
Through these unimaginable, secret faculties of Form, speech, and Mind, Sentient beings are disciplined in whatever way necessary. The Buddhas assume divine forms symbolic and indicative, thereby involving the subjects of their discipline. These subjects have supe- rior, inferior, or mediocre sensibilities in the quest for Buddhahood through the gradual stages of the Ten bhumis and the Five Paths. This quest is accomplished by means of the path of The Six Paramitas, the four methods of influencing others positively, the thirty-seven ele- ments conducive to Enlightenment, and others of the eighty-four thousand collections of Dharma.
Avalokiteshvara takes various forms: the one-thousand-armed and one-thousand-eyed Form, Namkha Gyalpo (King of Space), Khasarpani, Dorje Rabjam, Donyo Zhakpa (Amoghapasha), Gyalwa Gyamtso (Jinasagara, the red Form in union with feminine consort), Pema Tsuktor (Lotus-crowned), Yizhin Khorlo (Wish-fulfilling Wheel), Khorwa Dongtruk (Stirrer of the Pit of Existence), the four- armed Guide of Transmigrating Creatures, and so forth.
To hear the names and dharanis of this unimaginable array, or even think of these forms, will pacify the eight or sixteen kinds of fear due to ill- ness, demons, legal punishment, and so forth. Ultimately, this will pacify all the sufferings of the cycle of Rebirth and lower states of existence, and bring about the attainment of the goal of enlighten- ment through the gradual traversal of the levels and paths. In par- ticular, the Fasting ritual (nyungne) has spread widely throughout all traditions of Tibetan Buddhism. It is based on the Mandala of the one-thousand-armed, one-thousand-eyed Form, which pertains to the Lotus family of the kriyatantra and derives its lineage from Gelongma Palmo.
Its store of Blessing is great, due to progressive transmission by only those siddhas who were blessed by an actual meeting with Supreme Compassion (Avalokiteshvara).
The benefits and virtues of such practice need hardly be men- tioned to those familiar with the key elements of the phases of creation and fulfillment in tantric Meditation. If one session of this two- day ritual is faithfully and devotedly performed in its phases of prepa- ration, actual practice, and conclusion, it is said that one will be reborn as a God in the realm of the four guardian kings (the lowest level of desire-realm gods). If two sessions are performed, one will be reborn in the next highest God realm of the Thirty-three, and so on progressively. If eight perfect sessions are performed consecutively, it is said one will attain existence in Sukhavati (the pure realm of Amitabha Buddha) immediately upon departing from this Life. It is the promise of the Exalted One (Avalokiteshvara) that the person who performs this ritual once will not fall into lower states of exis- tence.
It is further stated that through the pure performance of the ceremony of this Fasting ritual, one is liberated from lower states of existence. Due to the increasing strength of positive forces, rainfall is regulated and crop harvests are always excellent. Negative and malevolent forces are pacified; fears of frost and hail are soothed. Negative tendencies of Body, speech, and Mind are purified, and cyclic existence is shortened by forty thousand kalpas. Even the neg- ative Karma of committing the four basic downfalls and the five actions entailing immediate retribution upon Death is cleansed and purified.
Since they were uttered by eleven million Buddhas, the long and short dharanis of Avalokiteshvara have great benefit and Virtue: to read or use them is to be taken into the care of the sugatas (bud- dhas).
At all times, illnesses are cured; one is freed from the threats of enemies and favored by rulers. One is immune to pestilence and Weapons, untimely Death due to poison, and so forth. The fear and horror of the after-Death experience is pacified, and one will attain existence in the pure realm of Sukhavati, meeting face to face with the sugatas. It is stated that the negative actions of the four basic downfalls (taking Life, stealing, lying, and sexual misconduct) and the five acts entailing immediate retribution upon Death (killing one’s father or mother or Guru, inflicting harm on an Enlightened being, or causing schisms in The Sangha) will be cleansed by these mantras. All who see, hear, think of, or touch the Dharani of Lotus- crowned (Padmoshnisha) will cleanse even the karmic obscurations that cause Rebirth in the lowest Hell (such as the above five acts entailing immediate retribution upon Death). These beings will never fall into lower states of existence, but achieve the status of Chakravartin monarchs for one hundred thousand kalpas.
If one recites these mantras with concern for one’s Destiny after Death, one will attain existence in Sukhavati or Ngönga (the eastern pure realm of Akshobhya Buddha). If sand on which the mantras have been recited is cast on a corpse or skeleton, this will effect Liberation even though the deceased may be already born in a lower state of exis- tence. Innumerable benefits and virtues such as these are described.
The benefits and virtues of the six-syllable Mantra Om Mani Padme Hum are myriad. Though the Transcendent Accomplished Conqueror (Buddha) could with psychic Power enumerate the num- ber of raindrops falling in a twelve-year period, the benefits and virtues of one repetition of the six-syllable Mantra could not be enu- merated. Though the drops of water in the rivers and oceans of the Universe could be individually enumerated, the benefits and virtues of one repetition of the six-syllable Mantra could not be described.
Though the atoms of the base of the Universe and the central moun- tain could be individually enumerated, the benefits and virtues of one repetition of the six-syllable Mantra could not be enumerated. If one recites and utters this six-syllable Mantra of awareness, all fears of illness and Suffering, legal punishment, untimely Death, and so forth are pacified. The length of one’s Life is extended and Merit increased; Wealth and possessions are abundant. Even at Death, the door is closed to the taking of a lower state of Rebirth among the six kinds of transmigrating beings. One will be born in contact with the Dharma in a human or godly existence with freedom and opportu- nity for spiritual development. Should even the breeze touching someone reciting the Mantra touch another sentient being, that other being will eventually attain Enlightenment.
Any future exis- tence will incorporate a Noble Form, pleasing speech, and Noble ancestry, and will include such qualities as: the experience of states of Meditative absorption, longevity, and successful activity to bene- fit other creatures; an abundance of followers, Wealth, and Wisdom; the realization of all goals to which one aspires; and becoming a child of the Victorious Ones through one’s worship of the sugatas.
If the Mantra is spoken within hearing of a dying person, or recited over a corpse or skeleton, immediately the Consciousness of that being will be liberated from a lower state of existence, reborn in a higher one, and will attain Enlightenment. In such ways, the ben- efits and virtues of reciting the Mantra are said to be incalculable.
Moreover, the upavasa ordination of the eight precepts taken with the Mahayana motivation towards supreme Enlightenment is of extremely great benefit.
These eight are:
Having given up the taking of Life, one will not be reborn in Hell
states and in all existences will enjoy Noble ancestry, longevity, and strength.
Having given up stealing, one will not be reborn in hungry Ghost states and in all existences will enjoy riches and increasing opportunity, and be free from enemies and poverty.
Having given up sexual indulgence, one will not be reborn an animal or in stupid and shameless states and in all existences will
enjoy excellence of Form and Morality.
Having given up lying, one will not be born in environments with extremes of temperature or unpredictable circumstances, and in
all existences will enjoy enabling speech and the affection and Interest of all.
Having given up taking Intoxicants, one will not be born in states of helplessness or Insanity, and will enjoy sharp intellect and vast Wisdom, straightforwardness, and the acclaim of all.
Having given up Food at inappropriate times, one will not be born in a lower state of existence, and obscurations due to unskillful activity associated with eating will be purified. One will not be born in environments where Food and drink are difficult to obtain, and in all births will enjoy moderation in eating and an abundance of Food
and drink.
Since one has little pride or arrogance and does not take high thrones or seats, one will enjoy the Interest of all and the diminishing of the strength of the emotions. One will be born with great and Noble ancestry, in places where one is honored by everyone.
Having given up ornamentation as a sign of seductive intent or frivolity, one will be born in a godly state with abundant sensualenjoyment.
Having given up all manner of song, dance, and music as dissipating and distracting, one will not hear disagreeable sounds or voices, but will hear the Sound of the holy Dharma. One will enjoy Noble Form and agreeable speech and gain Mastery over the vast melodic qualities of an Enlightened being’s speech.
In such ways, one’s qualities become incalculable. Should such precepts as these eight be kept for even one twenty-four hour period, all negative tendencies previously reinforced are purified and attenuated, all positive ones are developed further and further.
Whatever aspirations are made are realized; one will experience the state of Sukhavati, and so forth. These incalculable benefits and virtues were stated by The Buddha.
This Fasting ritual (nyungne) consolidates all such extremely marvelous elements into one format. The ordination of the eight upavasa precepts of the Mahayana forms its basis.
The ritual is a kriy- atantra rite of the Lotus family, focusing on the one-thousand-armed, one-thousand-eyed Form of Avalokiteshvara according to the system of the nun Palmo: it also involves the stages of recitation of Mantra and Dharani. Performing this ritual on auspicious occasions has an incalculably greater effect. During the fourth lunar month of Vaishaka (May-June) comes a triply-auspicious occasion commemo- rating the birth, Enlightenment, and Parinirvana of the Bhagavan (Shakyamuni Buddha). Further, there are particularly auspicious dates commemorating occasions when gurus of the lineage of this Fasting ritual had visions of, and received Blessings from, Avalokiteshvara. This is an explanation of the Form, Mantra, and rit- ual of Avalokiteshvara.
