Forwarded from Meditations of a Yogin
May I be a protector for those who are without protectors, a guide for travelers, and a boat, a bridge, and a ship for those who wish to cross over
May I be a lamp for those who seek light, a bed for those who seek rest, and may I be a servant for all beings who desire a servant
May I be a source of life for the sentient beings present throughout space until they are all liberated.
May I be a lamp for those who seek light, a bed for those who seek rest, and may I be a servant for all beings who desire a servant
May I be a source of life for the sentient beings present throughout space until they are all liberated.
Forwarded from Vajrayana Tantrayana Buddhism
Tara Tantra the Origins
By Taranatha (circa 1575), Tibetan greatest historian
Sgrol Ma'i Rgyud Kyi Byung Khung Gsal Bar Byed Pa'I Lo Rgyus Gser Gyi Phreng Ba Zhes Bya Ba
#originsoftararantra# #part16aof30#
Moreover, previously Tārā urged the Ārya Nāgārjuna on to attain perfection, and on two occasions she protected Candragomin from the Dread of Water. She protected Sarvajñamitra from the Fear of Fire and the Noble Upāsaka Asvabhāva from the Fear of Poisonous Snakes, and gave the Ācārya known as 'Firm Intellect' and his attendants many amazing legends (to tell of).
There was a Sendhapa Śrāvakā who lived at Vajrāsana and one summer he was going via the Nerañjana river valley (more commonly known by its colloquial name, the river Phalgu) to the holy site of Māyā. The river had recently been in flood and the Śrāvaka could not withstand the current on the ford and was carried off by the river. He thought, "Mahāyānists have a goddess called Tārā who protects from the fear of water," and so he cried out, "O Tārā!" to her. The wooden image of Tārā kept in an outer courtyard of Vajrāsana arrived in its bodily form and said, "You never even (usually) remember me, now you call out to me, is that the proper way to behave?" He managed to get out of the water himself and thereafter that particular image became known as River Valley Tārā'.
Once, at Vajrāsana, an old lady erected a Tārā temple with the image's face showing outwards. On completion the old lady grieved that the image had its back facing the Mahābodhi Shrine and thought that it was not at all good like that. Then the image itself said, "If you are not happy about it, I will look towards the Mahābodhi site!" So the image itself changed direction so that both it and the temple door faced the Mahābodhi, and (from then on) that particular image became known as 'Tārā of the Turned Face'.
At the time of King Dharmapäla there was a stone statue of Tārā which was situated beside the spring from which the monks of north-eastern Vajrāsana drew their water. At that time the Singhala Śrävakas known as the Sendhapas burned many tantric scriptures and, finding a large silver image of Heruka, they destroyed that as well. They also did a great deal of damage to the Mandala of Buddhaśrijñāna." The king punished the Singhala Śrāvakas and a certain Sendhapa monk went before the mentioned Tārā image, begging her, "Save me from the fear of the king's punishment!" The Tārā statue replied: "In times of peace you never so much as even remember me, do you recall me now? Get down into the water spout!" Although the spout was very small his whole body was contained within it and the king's men who were searching for him were unable to find him. Then, fleeing at night, he eventually arrived in distant eastern India. At a great festival time at Vajrāsana there was a certain door of an attic which would not open. At the very summoning of the Singhala monk, the closed door opened of its own accord. The king rejoiced at the abundance and variety of things found inside. It was at an earlier time from that of Ācārya Nāgārjuna, when about 5,000 persons gained Siddhi supported by Tärā's Mantra, and in Nāgārjuna's time another 5,000 practitioners arose, so it is said.
Of particular noteworthiness in regard to this Tantra are these legends. In the east, at Bhangala, a Tripițaka master who was an ordained monk from the Brahmin caste by the name of Hayapāla, revered and taught the Mahāyāna above all other doctrines, and as a result of having listened carefully to his Ācāryas became known as a very wise person. Then there was a Brahmin named Guhyaśila who had seen the countenance of Vajrapāni. He obtained the empowerment leading to the arising of Tārā as well as the supplementary instructions on it. At that time in the places where the Mantrayānists lived, due to the teaching of this fragmented oral tradition, the wording of this Tantra was not complete and moreover there was not even a written version of it.
By Taranatha (circa 1575), Tibetan greatest historian
Sgrol Ma'i Rgyud Kyi Byung Khung Gsal Bar Byed Pa'I Lo Rgyus Gser Gyi Phreng Ba Zhes Bya Ba
#originsoftararantra# #part16aof30#
Moreover, previously Tārā urged the Ārya Nāgārjuna on to attain perfection, and on two occasions she protected Candragomin from the Dread of Water. She protected Sarvajñamitra from the Fear of Fire and the Noble Upāsaka Asvabhāva from the Fear of Poisonous Snakes, and gave the Ācārya known as 'Firm Intellect' and his attendants many amazing legends (to tell of).
There was a Sendhapa Śrāvakā who lived at Vajrāsana and one summer he was going via the Nerañjana river valley (more commonly known by its colloquial name, the river Phalgu) to the holy site of Māyā. The river had recently been in flood and the Śrāvaka could not withstand the current on the ford and was carried off by the river. He thought, "Mahāyānists have a goddess called Tārā who protects from the fear of water," and so he cried out, "O Tārā!" to her. The wooden image of Tārā kept in an outer courtyard of Vajrāsana arrived in its bodily form and said, "You never even (usually) remember me, now you call out to me, is that the proper way to behave?" He managed to get out of the water himself and thereafter that particular image became known as River Valley Tārā'.
Once, at Vajrāsana, an old lady erected a Tārā temple with the image's face showing outwards. On completion the old lady grieved that the image had its back facing the Mahābodhi Shrine and thought that it was not at all good like that. Then the image itself said, "If you are not happy about it, I will look towards the Mahābodhi site!" So the image itself changed direction so that both it and the temple door faced the Mahābodhi, and (from then on) that particular image became known as 'Tārā of the Turned Face'.
At the time of King Dharmapäla there was a stone statue of Tārā which was situated beside the spring from which the monks of north-eastern Vajrāsana drew their water. At that time the Singhala Śrävakas known as the Sendhapas burned many tantric scriptures and, finding a large silver image of Heruka, they destroyed that as well. They also did a great deal of damage to the Mandala of Buddhaśrijñāna." The king punished the Singhala Śrāvakas and a certain Sendhapa monk went before the mentioned Tārā image, begging her, "Save me from the fear of the king's punishment!" The Tārā statue replied: "In times of peace you never so much as even remember me, do you recall me now? Get down into the water spout!" Although the spout was very small his whole body was contained within it and the king's men who were searching for him were unable to find him. Then, fleeing at night, he eventually arrived in distant eastern India. At a great festival time at Vajrāsana there was a certain door of an attic which would not open. At the very summoning of the Singhala monk, the closed door opened of its own accord. The king rejoiced at the abundance and variety of things found inside. It was at an earlier time from that of Ācārya Nāgārjuna, when about 5,000 persons gained Siddhi supported by Tärā's Mantra, and in Nāgārjuna's time another 5,000 practitioners arose, so it is said.
Of particular noteworthiness in regard to this Tantra are these legends. In the east, at Bhangala, a Tripițaka master who was an ordained monk from the Brahmin caste by the name of Hayapāla, revered and taught the Mahāyāna above all other doctrines, and as a result of having listened carefully to his Ācāryas became known as a very wise person. Then there was a Brahmin named Guhyaśila who had seen the countenance of Vajrapāni. He obtained the empowerment leading to the arising of Tārā as well as the supplementary instructions on it. At that time in the places where the Mantrayānists lived, due to the teaching of this fragmented oral tradition, the wording of this Tantra was not complete and moreover there was not even a written version of it.
Forwarded from The Elders of the Black Sun II
We would have Buddhist Public Veneration and Devotion take place within a beautiful Cathedral, just as we do with High Church Anglicanism, Catholicism, and Orthodoxy.
Why? Because this is the appropriate means for our people to worship.
We would have each home equipped with a family altar before which, one makes offerings to the ancestors, to the gods, to the Buddhas & Bodhisattvas - in morning and evening prayers.
We would have each child, not with cell phone, but with prayer beads 📿 and name of the sacred on their tongue.
We would have the elite - kings and magicians alike - practicing the secret alchemical Vajrayana tradition.
We would have familiar hymns, familiar architecture, familiar monastic chanting, familiar dress, familiar iconography.
Monasteries, laity, healers, wandering priests and wilderness men alike.
Our vision is something beautiful. We hope that someday, it’ll become a true reality. We have faith.
Why? Because this is the appropriate means for our people to worship.
We would have each home equipped with a family altar before which, one makes offerings to the ancestors, to the gods, to the Buddhas & Bodhisattvas - in morning and evening prayers.
We would have each child, not with cell phone, but with prayer beads 📿 and name of the sacred on their tongue.
We would have the elite - kings and magicians alike - practicing the secret alchemical Vajrayana tradition.
We would have familiar hymns, familiar architecture, familiar monastic chanting, familiar dress, familiar iconography.
Monasteries, laity, healers, wandering priests and wilderness men alike.
Our vision is something beautiful. We hope that someday, it’ll become a true reality. We have faith.
🔥2
Forwarded from Dead channel 3
The best Buddhist channels that I follow if I have forgotten anyone I apologise and will update the list in the future 🙏
https://t.me/vajrarastra
https://t.me/lorddivinebuddha
https://t.me/TheEldersOfTheBlackSun2
https://t.me/tantrayanabuddhism
https://t.me/BuddhaWave
https://t.me/Buddhism_Events
https://t.me/Advayajnana
https://t.me/selfimmolation
https://t.me/hammerandvajra
https://t.me/EgbertMorayFalls
https://t.me/adonisofarkaim
https://t.me/vajrarastra
https://t.me/lorddivinebuddha
https://t.me/TheEldersOfTheBlackSun2
https://t.me/tantrayanabuddhism
https://t.me/BuddhaWave
https://t.me/Buddhism_Events
https://t.me/Advayajnana
https://t.me/selfimmolation
https://t.me/hammerandvajra
https://t.me/EgbertMorayFalls
https://t.me/adonisofarkaim
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