#nirvāṇa | Explore Tumblr Posts and Blogs

mashounen1945 · 8 months

Text

Here's something I've been working on in the last few days (and will stay as a work-in-progress forever, most likely):

I had an idea of how Tails could have looked like if the Phantom Ruby had corrupted him and he had been the antagonist in Sonic Forces instead of Infinite.

More details will be left under the "Read more" cut.

The 1st reference sheet is for Tails without most parts of an armour I had come up with. He still has a couple of plates on the outer side of each forearm and the front side of each leg, as well as the boots, which are technically part of the armour too. Separated from the main model for his body are a ponytail and each of his tails (no, he's not supposed to have only one tail here).

Yes, I gave him Zero's long, long ponytail from Mega Man X, as well as Sephiroth's hair bangs, an "edgelord scar" over his left eye, and the chunky armoured legs you'd usually find in Mega Man characters. His boots have some slightly "platformy" heels. He also gets ridiculously long and fluffy tails.

The 2nd reference sheet is for pieces of his armour, including a mask. The plate on the outer side of the left forearm is also a support for a shield.

That thing in his chest would be the Phantom Ruby. Instead of being embedded in his chest like it was in Infinite, it'd be on a sort of necklace; this necklace would be inspired by the sprite of Dark Matter Swordsman featured in Kirby: Mass Attack.

Also, a few ideas for the shield:

It's circular with a four-pointed star, like Galacta Knight's shield. Each quarter would have the name (they're written in Chinese, Korean & Hindi here and I was thinking about writing them in Japanese kanji as well because I'm kind of a massive weeb but I don't wanna admit it) of one of the 4 Horsemen of the Apocalypse.

If Tails turns good again but keeps this attire and some Phantom Ruby powers, the shield would have an eight-pointed star instead. Each of the 8 divisions would have the name of each of the 8 factors of the Noble Eightfold Path (the path to Nirvāṇa).

And here's an attempt at drawing something other than reference sheets and playing a bit with perspective and poses:

Along with a shield, he gets a comically large weapon (a one-of-a-kind polearm that's actually a mix of various types of them). He also wears a cloak here, inspired by both Dark Matter Swordsman and Drawcia Sorceress from Kirby: Canvas Curse; I was thinking about giving him some sort of stole, tippet or ceremonial scarf as well, like the one worn by Raven Beak in Metroid Dread. He's supposed to be contemplating his weapon, and I tried to draw him with a sad face (or rather, a sad look, since most of his face is hidden under the mask). And for that polearm carried by Tails here, I took elements from the halberd, the poleaxe, the voulge or couteau-de-brèche, the spontoon and the partisan.

Someone else thought this pose was inspired by an iconic scene involving Sephiroth, but that was purely a coincidence (though I can't blame them for thinking otherwise). The pose was inspired by something entirely different, which is the following piece of Galacta Knight fanart (of course...) by @pastelaeqy: https://www.tumblr.com/pastelaeqy/712750532813520896

Here are a few drawings of comically large weapons for Tails (namely, a chokutō or "straight sabre", the aforementioned "polearm fusion", and an ōdachi or "long sabre") compared with the 1st reference sheet and also a glimpse of the shield for a "redeemed" Tails:

And this is it for now. I'll try to come up with something else later, such as a summary of a story where these ideas could be used.

16 notes · View notes

spotsupstuff · 2 years

Text

another thought but what the white bone spirit was basically aiming for was giving the Entire mortal realm a ticket into Nirvāṇa 🤔

the opposite of Nirvāṇa is Saṃsāra, for those who dont kno, and while Nirvāṇa is the state of being one with the entire universe, being everything yet nothing, not really having an “I” anymore, Saṃsāra is the endless cycle of reincarnation which is seen as a kind of torture, almost. In Saṃsāra we hurt and are tempted by things all around us to be worse n worse and its hard and stupid and full of injustice. The Heaven only watches- nobody can get you out of the cycle ONLY yourself through your own work towards Nirvana. But that is going to be hard, too

WBS basically looked on this whole cycle CENTURIES AND MILLENIA AGO n probably back then she was So damn fucking empathetic for the mortal life of a human that she decided she will take the responsibility of Everyone gettin into Nirvāṇa, whether they are horrible or not, whether they are ready, ripe to be sown into the state of everything and being nobody

she is an INCREDIBLE character used as a sort of commentary about this specific part of certain religions n as someone who leans into This KIIIIIIIINDA religious fate rather than the type christianity does it just hits SO fuckin WELL and it feels Liberating, i am Not going to lie

shes fucking incredible

the fact that she went thru so many DIFFERENT versions of her plan until she- after SO DAMN LONG- came to the conclusion that hitting the reset/self-destruct button would be the Only actual way of gettin rid of suffering is so fuckin telling about her character and makes her SO complicated and out of the bounds that we, with our very limited time on this planet, just Cannot understand

and that this fact was also BROUGHT FORTH in the show in the sense of wbs sayin that, in a way, morality depends on the angle one looks at a situation, who is the hero and who is the villain is a question of Perception in the more delicate cases

this pile of calcium brings forth philosophical questions of so many different kinds and, the best of it, it aint exactly western religious philosophy locked or exclusive at all 👁

she WAS that fuckin DEEP. I GOT BAMBOOZLED BY THE FIRST HALF OF THE FUCKIN SPECIAL. I WAS PLAYED LIKE BOTH A FIDDLE **AND** THE XBOX

#lmk #lego monkie kid #s3 spoilers #lmk white bone spirit #lmk lady bone demon #character analysis #take THIS disbelievers my bone wife madness made me a GENIUS /AND/ A PROPHET #i shake she SO fuckin hard i adore you so MUUUUUUUUUUUUCH

180 notes · View notes

mahayanapilgrim · 5 months

Text

The King of Aspiration Prayers: Samantabhadra’s “Aspiration to Good Actions” (Zangchö Mönlam)

from the Gaṇḍavyūha chapter of the Avataṃsaka sūtra

The Translators’ Homage

Homage to Mañjuśrī, the youthful!

The Seven Preliminaries for Purifying the Mind

1. Prostration

To all the buddhas, the lions of the human race,

In all directions of the universe, through past and present and future:

To every single one of you, I bow in homage;

Devotion fills my body, speech and mind.

Through the power of this prayer, aspiring to Good Action,

All the victorious ones appear, vivid here before my mind

And I multiply my body as many times as atoms in the universe,

Each one bowing in prostration to all the buddhas.

2. Offering

In every atom preside as many buddhas as there are atoms,

And around them, all their bodhisattva heirs:

And so I imagine them filling

Completely the entire space of reality.

Saluting them with an endless ocean of praise,

With the sounds of an ocean of different melodies

I sing of the buddhas’ noble qualities,

And praise all those who have gone to perfect bliss.

To every buddha, I make offerings:

Of the loveliest flowers, of beautiful garlands,

Of music and perfumed ointments, the best of parasols,

The brightest lamps and finest incense.

To every buddha, I make offerings:

Exquisite garments and the most fragrant scents,

Powdered incense, heaped as high as Mount Meru,

Arranged in perfect symmetry.

Then the vast and unsurpassable offerings—

Inspired by my devotion to all the buddhas, and

Moved by the power of my faith in Good Actions—

I prostrate and offer to all you victorious ones.

3. Confession

Whatever negative acts I have committed,

While driven by desire, hatred and ignorance,

With my body, my speech and also with my mind,

Before you, I confess and purify each and every one.

4. Rejoicing

With a heart full of delight, I rejoice at all the merits

Of buddhas and bodhisattvas,

Pratyekabuddhas, those in training and the arhats beyond training,

And every living being, throughout the entire universe.

5. Imploring the Buddhas to Turn the Wheel of Dharma

You who are like beacons of light shining through the worlds,

Who passed through the stages of enlightenment, to attain buddhahood, freedom from all attachment,

I exhort you: all of you protectors,

Turn the unsurpassable wheel of Dharma.

6. Requesting the Buddhas not to Enter Nirvāṇa

Joining my palms together, I pray

To you who intend to pass into nirvāṇa,

Remain, for aeons as many as the atoms in this world,

And bring well-being and happiness to all living beings.

7. Dedication

What little virtue I have gathered through my homage,

Through offering, confession, and rejoicing,

Through exhortation and prayer—all of it

I dedicate to the enlightenment of all beings!

The Actual Aspiration

1. Aspiration for Purity of Attitude

Let offerings be made to buddhas of the past,

And all who now dwell throughout the ten directions of this universe!

Let all who are yet to come swiftly fulfil their wishes

And attain the stages of enlightenment and buddhahood!

Let as many worlds as there are in all the ten directions

Transform into realms that are vast and utterly pure,

Filled with buddhas who have sat before the mighty bodhi tree,

Around them all their bodhisattva sons and daughters!

Let as many sentient beings as there are in all the ten directions

Live always and forever in happiness and health!

Let all beings meet the Dharma

That befits them best! And so may all they hope for be fulfilled!

2. Aspiration Never to Forget the Bodhicitta

As I practise the training for enlightenment,

May I recall all my previous births,

And in my successive lives, through death and through rebirth,

May I always renounce the worldly life!

Training in the footsteps of all the victorious buddhas,

May I bring Good Actions to perfection,

And my moral conduct be taintless and pure,

Never lapsing, and always free from fault!

In the language of the gods, nāgas, and yakṣas,

In the language of demons and of humans too,

In however many kinds of speech there may be—

I shall proclaim the Dharma in the language of all!

Taming my mind, and striving in the pāramitās,

I will never forget the bodhicitta;

May all my harmful actions and the obscurations they cause

Be completely purified, every single one!

3. Aspiration to be Free from Defilements

May I be freed from karma, harmful emotions, and the work of negativity,

And act for all beings in the world,

Just like the lotus flower to which mud and water cannot cling,

Or sun and moon that course unhindered through the sky.

4. Aspiration to Lead Beings to Happiness

Throughout the reach and range of the entire universe

I shall pacify completely the suffering of all the lower realms,

I shall lead all beings to happiness,

And work for the ultimate benefit of each and every one!

5. Aspiration to Wear the Armour of Dedication

I shall bring enlightened action to perfection,

Serve beings so as to suit their needs,

Teach them to accomplish Good Actions,

And continue this, throughout all the aeons to come!

6. Aspiration to Accompany other Bodhisattvas

May I always meet and be accompanied by

Those whose actions accord with mine;

And in body, speech and mind as well,

May our actions and aspirations always be one!

7. Aspiration to Have Virtuous Teachers and to Please Them

May I always meet spiritual friends

Who long to be of true help to me,

And who teach me the Good Actions;

Never will I disappoint them!

8. Aspiration to See the Buddhas and Serve them in Person

May I always behold the buddhas, here before my eyes,

And around them all their bodhisattva sons and daughters.

Without ever tiring, throughout all the aeons to come,

May the offerings I make them be endless and vast!

9. Aspiration to Keep the Dharma Thriving

May I maintain the sacred teachings of the buddhas,

And cause enlightened action to appear;

May I train to perfection in Good Actions,

And practise these in every age to come!

10. Aspiration to Acquire Inexhaustible Treasure

As I wander through all states of samsaric existence,

May I gather inexhaustible merit and wisdom,

And so become an inexhaustible treasury of noble qualities—

Of skill and discernment, samādhi and liberation!

11. Aspiration to the Different Methods for Entering into the “Good Actions”

a) Seeing the Buddhas and their Pure Realms

In a single atom may I see as many pure realms as atoms in the universe:

And in each realm, buddhas beyond all imagining,

Encircled by all their bodhisattva heirs.

Along with them, may I perform the actions of enlightenment!

And so, in each direction, everywhere,

Even on the tip of a hair, may I see an ocean of buddhas—

All to come in past, present and future—in an ocean of pure realms,

And throughout an ocean of aeons, may I enter into enlightened action in each and every one!

b) Listening to the Speech of the Buddhas

Each single word of a buddha’s speech, that voice with its ocean of qualities,

Bears all the purity of the speech of all the buddhas,

Sounds that harmonize with the minds of all living beings:

May I always be engaged with the speech of the buddhas!

c) Hearing the Turning of the Wheels of Dharma

With all the power of my mind, may I hear and realize

The inexhaustible melody of the teachings spoken by

All the buddhas of past, present and future,

As they turn the wheels of Dharma!

d) Entering into All the Aeons

Just as the wisdom of the buddhas penetrates all future aeons,

So may I too know them, instantly,

And in each fraction of an instant may I know

All that will ever be, in past, present and future!

e) Seeing all the Buddhas in One Instant

In an instant, may I behold all those who are the lions of the human race—

The buddhas of past, present and future!

f) Entering the Sphere of Activity of the Buddhas

May I always be engaged in the buddhas’ way of life and action,

Through the power of liberation, where all is realized as like an illusion!

g). Accomplishing and Entering the Pure Lands

On a single atom, may I actually bring about

The entire array of pure realms of past, of present and future;

And then enter into those pure buddha realms

In each atom, and in each and every direction.

h) Entering into the Presence of the Buddhas

When those who illuminate the world, still to come,

Gradually attain buddhahood, turn the Wheel of Dharma,

And demonstrate the final, profound peace of nirvāṇa:

May I be always in their presence!

12. Aspiration to the Power of Enlightenment through Nine Powers

Through the power of swift miracles,

The power of the vehicle, like a doorway,

The power of conduct that possesses all virtuous qualities,

The power of loving kindness, all-pervasive,

The power of merit that is totally virtuous,

The power of wisdom free from attachment, and

The powers of knowledge, skilful means and samādhi,

May I perfectly accomplish the power of enlightenment!

13. Aspiration to the Antidotes that Pacify the Obscurations

May I purify the power of karma;

Destroy the power of harmful emotions;

Render negativity utterly powerless;

And perfect the power of Good Actions!

14. Aspiration to Enlightened Activities

I shall purify oceans of realms;

Liberate oceans of sentient beings;

Understand oceans of Dharma;

Realize oceans of wisdom;

Perfect oceans of actions;

Fulfil oceans of aspirations;

Serve oceans of buddhas!

And perform these, without ever growing weary, through oceans of aeons!

15. Aspiration for Training

a) To Emulate the buddhas

All the buddhas throughout the whole of time,

Attained enlightenment through Good Actions, and

Their prayers and aspirations for enlightened action:

May I fulfil them all completely!

b) To emulate the bodhisattvas: Samantabhadra

The eldest of the sons of all the buddhas

Is called Samantabhadra: ‘All-good’—

So that I may act with a skill like his,

I dedicate fully all these merits!

To purify my body, my speech and my mind as well,

To purify my actions, and all realms,

May I be the equal of Samantabhadra

In his skill in good dedication!

c) Mañjuśrī

In order to perform the full virtue of Good Actions,

I shall act according to Mañjuśrī's prayers of aspiration,

And without ever growing weary, in all the aeons to come,

I shall perfectly fulfil every one of his aims!

16. Concluding Aspiration

Let my bodhisattva acts be beyond measure!

Let my enlightened qualities be measureless too!

Keeping to this immeasurable activity,

May I accomplish all the miraculous powers of enlightenment!

Extent of the Aspiration

Sentient beings are as limitless

As the boundless expanse of space;

So shall my prayers of aspiration for them

Be as limitless as their karma and harmful emotions!

The Benefits of Making Aspirations

1. The Benefits of Making Aspirations in General

Whoever hears this king of dedication prayers,

And yearns for supreme enlightenment,

Who even once arouses faith,

Will gain true merit greater still

Than by offering the victorious buddhas

Infinite pure realms in every directions, all ornamented with jewels,

Or offering them all the highest joys of gods and humans

For as many aeons as there are atoms in those realms.

2. The Thirteen Benefits in Detail

Whoever truly makes this Aspiration to Good Actions,

Will never again be born in lower realms;

They will be free from harmful companions, and

Soon behold the Buddha of Boundless Light.

They will acquire all kind of benefits, and live in happiness;

Even in this present life all will go well,

And before long,

They will become just like Samantabhadra.

All negative acts—even the five of immediate retribution—

Whatever they have committed in the grip of ignorance,

Will soon be completely purified,

If they recite this Aspiration to Good Actions.

They will possess perfect wisdom, beauty, and excellent signs,

Be born in a good family, and with a radiant appearance.

Demons and heretics will never harm them,

And all three worlds will honour them with offerings.

They will quickly go beneath the bodhi-tree,

And there, they will sit, to benefit all sentient beings, then

Awaken into enlightenment, turn the wheel of Dharma,

And tame Māra with all his hordes.

3. The Benefits in Brief

The full result of keeping, teaching, or reading

This Prayer of Aspiration to Good Actions

Is known to the buddhas alone:

Have no doubt: supreme enlightenment will be yours!

Dedication of the Merits of this Meritorious Aspiration

1. Dedication that Follows the Bodhisattvas

Just as the bodhisattva Mañjuśrī attained omniscience,

And Samantabhadra too

All these merits now I dedicate

To train and follow in their footsteps.

2. Dedication that Follows the Buddhas

As all the victorious buddhas of past, present and future

Praise dedication as supreme,

So now I dedicate all these roots of virtue

For all beings to perfect Good Actions.

3. Dedication towards Actualizing the Result

When it is time for me to die,

Let all that obscures me fade away, so

I look on Amitābha, there in person,

And go at once to his pure land of Sukhāvatī.

In that pure land, may I actualize every single one

Of all these aspirations!

May I fulfill them, each and every one,

And bring help to beings for as long as the universe remains!

4. Dedication towards Receiving a Prophecy from the Buddhas

Born there in a beautiful lotus flower,

In that excellent and joyous buddha realm,

May the Buddha Amitābha himself

Grant me the prophecy foretelling my enlightenment!

5. Dedication towards Serving Others

Having received the prophecy there,

With my billions of emanations,

Sent out through the power of my mind,

May I bring enormous benefit to sentient beings, in all the ten directions!

Conclusion

Through whatever small virtues I have gained

By reciting this “Aspiration to Good Actions”,

May the virtuous wishes of all beings’ prayers and aspirations

All be instantly accomplished!

Through the true and boundless merit

Attained by dedicating this “Aspiration to Good Actions”,

May all those now drowning in the ocean of suffering,

Reach the supreme realm of Amitābha!

May this King of Aspirations bring about

The supreme aim and benefit of all infinite sentient beings;

May they perfect what is described in this holy prayer, uttered by Samantabhadra!

May the lower realms be entirely emptied!

This completes the King of Aspiration Prayers, Samantabhadra’s “Aspiration to Good Actions.”

Words of Truth to Accomplish Aspirations

By the blessings of the buddhas who have attained the three kāyas,

And the unchanging truth of reality

As well as the unwavering aspirations of the Saṅgha,

May all the aspirations and dedication prayers be fulfilled!

The dhāraṇī for the accomplishment of all aspirations

tadyathā pañcendriyāvabodhanīye svāhā

#buddha #buddhism #buddhist #dharma #sangha #mahayana #zen #milarepa #tibetan buddhism #thich nhat hanh #buddha samantabhadra #Dilgo Khyentse Rinpoche #Padmasambhava #Guru Rinpoche #Longchenpa #Avalokiteshvara #Dzogchen

3 notes · View notes

ptah-ikemi-ka · 3 months

Text

youtube

Here begins the Sutra:

Homage to the Omniscient One! Purified and consummate, Victorious, Virtuous and Transcendent, thus-gone, foe-destroying, entirely perfect Buddha, full of wisdom, the blissfully proceeding, the knower of the world, charioteer and subduer of beings, the unsurpassable, and teacher of gods and men: such is Buddha, Victorious, Virtuous and Transcendent.

He who is thus-gone exemplifies the merit which is his cause; in him no root of virtue is ever worn away; through his manifold patience he is exceedingly beautiful.

He is the treasure ground of merit; adorned with the tokens of enlightenment, he is graced with the flowers of the marks of Buddhahood.

All he does is seasonable and opportune and nothing inharmonious mars the sight of him. True joy indeed he gives to those who open up their hearts to him in faith.

Through the brilliance of his wisdom he is unconfounded, and against his power there is no victory. He is the teacher of all living beings, the father of all bodhisattvas, the king of all superior ones; he is the guide of those who journey to the city of Beyond Affliction.

His wisdom is unbounded, his assurance is beyond imagining. His speech is altogether pure, well tuned and sweet to hear. Gazing on him, one is never sated; his body is beyond compare.

By the realm of desire he is unstained, and by the realm of form, is wholly uncontaminated; he is not mingled with the formless. He is altogether free from misery, and from the aggregates he is utterly and altogether free.

The elements have no hold on him; he has mastery of the sense powers. All bonds he has completely severed and from all pain he is perfectly and totally released. No craving does he have; he has passed beyond the stream.

Perfect is his wisdom; and in the wisdom of the Buddhas past, present and to come, he has made his dwelling. In nirvāṇa where all suffering is transcended, he does not abide; his abode is in the very summit of perfection, residing in that place where he perceives all living beings.

Such are the sublime qualities that are the greatness of the Buddha, Victorious, Virtuous and Transcendent. The sacred Doctrine is righteous in the outset, righteous in the middle, righteous in the end; in its meaning excellent and in its words and syllables likewise. It is integral and unalloyed; it is all-sufficing, altogether pure and purifying.

Well spoken is this Dharma by the Victorious, Virtuous and Transcendent. It is a perfect way of seeing and is devoid of ailment; it is perennial and leads us onward.

To see this Dharma, is to fulfill one’s purpose; the wise will see in it their self-cognizing wisdom. The Dharma spoken by the Victorious, Virtuous and Transcendent is shown to be well-tempered to the instruction and the needs of all. It drives us from saṁsāra and causes us to go to perfect Buddhahood. It is free from contradiction, and in it, all is summarised. It is totally to be relied upon; it is a cutting of the root.

The Saṅgha of the Mahāyāna comprises those who have well entered, wisely entered, entered with straightforwardness and aptitude. Right it is to join our hands before them, and right to make prostration. They are the glorious field of merit. They are the perfect recipients of gifts; they are the object of offering; everywhere and always they are the worthy object of all offering.

Thus ends the Sublime Sūtra of Remembering the Three Jewels.

We dedicate the merit of the reading of the Sutra of Remembering the Three Jewels and this video to the benefit of all sentient beings.

#Sutra of Remembering the Three Jewels #buddhism #Youtube

2 notes · View notes

luminouslumity · 2 years

Text

The Samādhi Fire is more than just an inextinguishable flame. It's an interdimensional weapon with the destructive power to burn through the very fabric of reality.

Meditation teaches us calm. Focus. How to harmonize the wild energies and emotions burning within us, and to focus them, so we might use them to SMITE OUR ENEMIES AND DESTROY ALL THOSE WHO WOULD TRY TO STOP US! HAHAHAHAHA!

I've mentioned before how I loved the scenes with Red Son and Mei, but these two parts really stick out for me the most.

Let's start with the Samādhi Fire. And notice how I'm spelling it, as the word itself—samādhi—is Sanskrit in origin. And Red Son's right, the Samādhi Fire is more than in an inextinguishable flame. Because samādhi—meaning to bring together—is also a word that's used to refer to a state of meditative consciousness and a concentrated unification of the mind. And in Buddhism specifically, it's part of the process one must go through in order to attain liberation from rebirth (nirvāna) and by extension, the Three Fires, also known as the Three Poisons—moha (confusion), raga (greed), and dvesha (hatred).

And to quote the Anthony Yu translation of Journey to the West:

Samādhi Fire: the fire that is said to consume the body of Buddha when he enters Nirvāṇa. But in the syncretic religious milieu of vernacular fiction, this fire is possessed by many fighters or warriors who have attained immortality (including a Daoist deity like Erlang), and it is often used as a weapon.

When we get the Red Boy arc of the story, it's explicitly stated that Red Boy had practiced self-cultivation until he'd perfected his powers.

Obviously this plays out quite differently in the show, but think about it: a demon having access to a great power that only certain immortals—including Buddha himself—are supposed to be capable of wielding? Yeah, describing it as "an interdimensional weapon with the destructive power to burn through the very fabric of reality" seems about right. Probably not what the show runners had in mind, but I'll take it!

As for the meditation part of this scene, what I love about it the most is that Red Son technically isn't wrong. I already talked a little about the importance of meditation here, but to reiterate, it helps maintain a good qi (life-force energy) flow, especially in the case of things like martial arts, where an increase in focus would of course need to be absolutely necessary for obvious reasons. Failure to meditate or doing so improperly may result in qi deviation, an imbalance to the body and mind that—if not treated—may ultimately end with death.

Only a show based on one of my favorite novels could make me excited to talk about meditation of all things! Go figure.

#monkie kid #lego monkie kid #mk #lmk #red son #hong hai'er #mei #long xiaojiao

69 notes · View notes

blessed1neha · 7 months

Text

Who is radha?

Lord Krishna is the Supreme Personality of Godhead (īśvaraḥ paramaḥ kṛṣṇaḥ). He is the cause of all the causes (sarva-kāraṇa-kāraṇam). He is the origin of all the devatas (aham ādir hi devānāṁ). All the Vedas glorify Lord Krishna alone (vedaiś ca sarvair aham eva vedyo). He is the unborn Lord that takes on many appearances in this world (ajayamano bahudha vijayate). He is the antaratma (inner controller) of all the living entities (akhila-dehinām antarātma-dṛk).

Lord Krishna is Nirguna- completely beyond the material gunas (harir hi nirguṇaḥ sākṣāt). Although He is Nirguna, He is the abode of all-auspicious qualities (guṇāṁś ca doṣāṁś ca mune vyatīta samasta-kalyāṇa-guṇātmako hi).

Lord Krishna has no form yet His beautiful form (anirdesya vapuh) enchants even the cupid. He has no hands and feet (apāṇi-pāda) yet the Gopis are embraced by His serpentine arms and He runs on His tender feet, in fear of Mother Yashoda. He has no eyes, yet His sidelong glances destroy the patience of the millions of Gopis. Lord Krishna is Satyam, Jnanam, Anantam Brahma. He is all-pervading Brahman, yet He is found crawling in the corner of the courtyard of the house of Nanda Maharaja (satyaḿ-jñānam-anantaḿ nityam anākāśaḿ paramākāśaḿ goṣṭha prāńgaṇarińgaṇalolam anāyāsaḿ paramāyāsam).

Through Lord Krishna’s various expansions of expansions of expansions, countless universes are created, maintained, and ultimately destroyed (yasyāṁśāṁśāṁśa-bhāgena viśvotpatti-layodayāḥ). Following His order, Lord Brahma creates the universe and following His order, Lord Hara destroys the creation (sṛjāmi tan-niyukto ’haṁ haro harati tad-vaśaḥ). He, however, is completely independent (abhijñaḥ svarāṭ).

All the Vedic literatures describe Him as Supreme Brahman (kṛṣṇaṁ paraṁ brahma). The form of this Supreme Brahman is human-like (gūḍhaṁ paraṁ brahma manuṣya-liṅgam). That humanlike form is eternally a son of Nanda Maharaja and Mother Yashoda. He cannot be reached by exercising our minds, words, and consciousness. (namo girāṁ vidūrāya manasaś cetasām api)

Lord Krishna is the beginning, middle, and end of all the Vedas, Puranas, Itihasas, etc (ādāv ante ca madhye ca hariḥ sarvatra gīyate). In fact the very word ‘’OM’’, with which all the Vedic Mantras begin, is the sound representation of Lord Krishna (praṇavaḥ sarva-vedeṣu). All the various names found in the Vedas such as Rudra, Indra, Agni , Soma, Mitra, etc glorify Lord Krishna alone (namani sarvani yam vishanti tam vai vishnum paramam udaharanti).

Lord Krishna is the master of all the Yogis and the Brahmavadis who want to experience the bliss of Kaivalya or Nirvana (kaivalya-nirvāṇa-sukhānubhūtiḥ). The son of Devaki can offer all types of Mukti (bhagavān devakī-putraḥ kaivalyādy-akhila-pradaḥ).

What then to speak about the supreme glories of His dear devotees? Lord Krishna becomes the ultimate giver of bliss for His ananya bhaktas who reject even the Kaivalya or impersonal Mukti (na gṛhnanti vinā mat-sevanaṁ janāḥ), which are generally held in high regard by the many. In His form of Lord Narayana, He is eternally a master of Lakshmi Devi. He is the master of all the innumerable Shaktis headed by Sri, Bhu, Nila, etc.

In the various Yajnas, Lord Krishna is glorified with eloquent prayers such as follows

yaṁ brahmā varuṇendra-rudra-marutaḥ stunvanti divyaiḥ stavair vedaiḥ sāṅga-pada-kramopaniṣadair gāyanti yaṁ sāma-gāḥ dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yogino yasyāntaṁ na viduḥ surāsura-gaṇā devāya tasmai namaḥ Unto that personality whom Brahmā, Varuṇa, Indra, Rudra, and the Maruts praise by chanting transcendental hymns and reciting the Vedas with all their corollaries, pada-kramas and Upaniṣads, to whom the chanters of the Sāma Veda always sing, whom the perfected yogīs see within their minds after fixing themselves in trance and absorbing themselves within Him, and whose limit can never be found by any demigod or demon — unto that Supreme Personality of Godhead I offer my humble obeisances.- Srimad Bhagavatam 12.3.1

Now, there is one special cowherd girl who brings this Supreme Personality of Godhead, Lord Krishna, completely under Her control. Her name is Sri Radha.

A very special cowherd girl, the dust of whose lotus feet Krishna reveres with great humility, is Sri Radha. A very special cowherd girl, who makes Krishna mad and faint in ecstasy is Sri Radha. A very special cowherd girl who is Krishna’s highest pleasure potency is known as Sri Radha. A very special cowherd girl, who is nondifferent from Krishna, just as the shakti (energy) and shaktiman (energetic) are nondifferent and just as the sunlight and sun are nondifferent, is known as Sri Radha

#hare krsna #krsna #krishan #lord krishna #hare krishna #krishna #iskontemple #iskon #astrology numerology vedicastrology #vedic astrology #lordkrishna #lordvishnu #lordram #lordshiva #harekrishna #vedas #vedic astro observations #astrology #vedic jyotish online

2 notes · View notes

philippequeau · 2 months

Text

Le « dernier » souffle du Bouddha

“Le dernier souffle” ©Philippe Quéau (Art Κέω). 2024 Çākya est le nom de la caste militaire à laquelle appartenait le jeune prince Siddhārtha de Kapilavastu. Ayant renoncé au monde, il fut appelé Çākyamuni, « le solitaire des Çākyas ». Parvenu à la connaissance ultime, il fut connu de ses contemporains comme étant « le Bouddha ». Le mot bouddha correspond au participe passé (buddha) du verbe…

View On WordPress

#Bouddha #Bouddhisme #Népal #Nirvāṇa #Tibet

0 notes

dreaminginthedeepsouth · 2 years

Photo

May all the sublime Teachings taught by Buddha Appear, with no effort, within my Mind. And, through mastering Supreme Knowledge such as this, May I attain supreme Realization. May I cause the Teachings of Buddha to spread, So that lineage holders And teachers of Dharma increase, All beings are brought to Bliss And all realms are purified into Buddha-fields. From my Body, Speech and Mind Let infinite emanations appear, To benefit each of those to be trained, Every one according to their needs. May I realize the entirety Of Saṃsāra and Nirvāṇa Is your manifestation, Oh Guru Inseparable from you, And by understanding the Three kāyas to be forever indivisible, May I swiftly attain The omniscience of Buddhahood. -Yeshe Tsogyal

[h/t Albert Oberleitner] [via :: Red Pine (translator) :: Bill Porter (author)]

#Buddhist art #Albert Oberleitner #Red Pine #Bill Porter #Yeshe Tsogyal

5 notes · View notes

themotherofrevelation · 3 months

Text

There is no nirvāṇa without bloodshed.

#personal

27 notes · View notes

acalavidyaraja · 2 months

Text

Three Principal Aspects of the Path by Je Tsongkhapa Lobzang Drakpa"Homage to the precious noble masters!The very essence of all the buddhas’ teachings, The path that is praised by the noble bodhisattvas, And the entrance for all fortunate ones desiring liberation— To the best of my ability, I shall now set forth.You who are unattached to saṃsāra’s pleasures, And strive to make full use of the freedoms and advantages, You who follow the path delighting all the buddhas— Fortunate ones, listen well, with a clear and open mind.Whilst lacking pure renunciation there is no way to pacify The continual thirst for pleasure in the ocean of saṃsāra, And since all living beings are bound by their craving for existence, You must begin by finding the determination to be free.The freedoms and advantages are rare, and there’s no time to waste— Reflect on this again and yet again, and dispel attachment to this life. To dispel attachment to your future lives, contemplate repeatedly The unfailing effects of karma and the sufferings of saṃsāra.When, through growing accustomed to thinking in this way, Hope for the pleasures of saṃsāra no longer arises even for an instant, And throughout both day and night you long for liberation, Then, at that time, true renunciation has been born.Yet if this renunciation is not embraced By the pure motivation of bodhicitta, It will not become a cause for the perfect bliss of unsurpassed awakening, So the wise should generate supreme bodhicitta.Beings are swept along by the powerful current of the four rivers, Tightly bound by the chains of their karma, so difficult to undo, Ensnared within the iron trap of their self-grasping, And enshrouded in the thick darkness of ignorance.Again and yet again, they are reborn in limitless saṃsāra, And constantly tormented by the three forms of suffering. This is the current condition of all your mothers from previous lives. Contemplate their plight and generate supreme bodhichitta.If you lack the wisdom that realizes the nature of things, Although you might grow accustomed to renunciation and bodhicitta, You will be incapable of cutting through conditioned existence at its root. Exert yourself, therefore, in the methods for realizing interdependence.The one who sees that cause and effect operate infallibly For all the phenomena of saṃsāra and nirvāṇa, And for whom any objects of conceptual focus have subsided, Has set out upon the path delighting all the buddhas.The knowledge that appearances arise unfailingly in dependence, And the knowledge that they are empty and beyond all assertions As long as these two appear to you as separate, There can be no realization of the Buddha’s wisdom.Yet when they arise at once, not each in turn but both together, Then through merely seeing unfailing dependent origination Certainty is born, and all modes of misapprehension fall apart— That is when discernment of the view has reached perfection.When you know that appearances dispel the extreme of existence, While the extreme of nothingness is eliminated by emptiness, And you also come to know how emptiness arises as cause and effect, Then you will be immune to any view entailing clinging to extremes.When, in this way, you have correctly understood The key points of the three principal aspects of the path, Withdraw to solitude, dear son, strengthen your diligence, And swiftly accomplish the ultimate and lasting aim.This advice was given by the bhikṣu of extensive learning, Lobzang Drakpé Pal, to Tsakho Önpo Ngawang Drakpa."

"The Three Principal Aspects of the Path" by Je Tsongkhapa Lobzang Drakpa is a profound Tibetan Buddhist text that serves as a comprehensive guide to spiritual liberation. Through clear explanations and insightful teachings, Tsongkhapa outlines the fundamental aspects of the Buddhist path, providing practitioners with practical instructions for progressing towards enlightenment.

Renunciation:

The first aspect of the path emphasized by Tsongkhapa is renunciation (Nekkhamma). Renunciation refers to the sincere determination to be free from cyclic existence (samsara) and its inherent suffering. Tsongkhapa highlights that without renunciation, it's impossible to pacify the constant craving for pleasure within samsara. He urges practitioners to reflect deeply on the impermanent nature of life, the suffering inherent in cyclic existence, and the rarity of obtaining a precious human rebirth. Through contemplation and introspection, one develops a strong determination to break free from the cycle of birth and death and strive towards spiritual liberation.

Bodhicitta:

The second aspect of the path is bodhicitta, the altruistic intention to attain enlightenment for the benefit of all sentient beings. Tsongkhapa emphasizes that true renunciation must be accompanied by bodhicitta to become a cause for the perfect bliss of unsurpassed awakening. Bodhicitta arises from recognizing the interconnectedness of all beings and cultivating compassion for their suffering. By generating bodhicitta, practitioners dedicate themselves to the welfare and liberation of all sentient beings, aligning their spiritual practice with the altruistic aim of enlightenment.

Understanding Emptiness:

The third aspect of the path is understanding emptiness (Sunyata), the ultimate nature of reality. Emptiness refers to the absence of inherent existence in all phenomena. Tsongkhapa explains that understanding emptiness is essential for cutting through the root of conditioned existence and attaining liberation. He elucidates the interdependence of cause and effect and the emptiness of all phenomena. By realizing the inseparable nature of appearance and emptiness, practitioners gain insight into the true nature of reality and transcend all forms of misapprehension. Understanding emptiness liberates the mind from grasping onto inherent existence, leading to profound wisdom and spiritual awakening.

Conclusion:

"The Three Principal Aspects of the Path" provides practitioners with a clear roadmap for spiritual development and liberation. Through cultivating renunciation, bodhicitta, and understanding emptiness, individuals can progress effectively on the path towards enlightenment. Tsongkhapa's teachings offer profound insights into the nature of suffering, compassion, and wisdom, inspiring practitioners to embark on a journey of profound transformation and spiritual realization. By integrating these three principal aspects into their spiritual practice, practitioners can navigate the challenges of samsara and attain the ultimate goal of liberation from suffering.

0 notes