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Samantabhadra

This bodhisattva from Mahayana Buddhism is one aspect of a Buddhist trinity, the other two being Sakyamuni Buddha and Manjusri.

Samantabhadra features prominently in the Flower Garland Sutra of Mahayana Buddhism. In this text, the Buddha teaches that wisdom is not an end in itself; it exists in order to be practiced and acquires value only when it benefits the living. The Buddha also expounds on the ten vows that Samantabhadra undertook on his path to complete Buddhahood. These vows have become the cornerstone of Buddhist practice in East Asia. The tenth vow – to dedicate all virtues and merits earned through good deeds to other beings – is now an established Buddhist tradition. Samantabhadra is worshiped in Japan as the guardian of the Lotus Sutra.

As part of the “Sakyamuni Trinity”, Samantabhadra is depicted in Buddhist iconography astride a white elephant, to the right of Sakyamuni. In esoteric traditions, he is called Vajradhara or Visvabhadra, with varied attributes. Tantric schools consider him to be the Primordial Buddha – eternal, boundless and wise beyond human comprehension. Appropriately, paintings of Samantabhadra feature him in the nude with a deep blue body, suggestive of the limitless sky. Entwined around him is the white figure of Samantabhadri, his consort and the embodiment of the Great Mother. Their union is termed as yab-yum in Tibetan Buddhism, where the active, masculine figure represents karuna (compassion) and upaya (skilful method) and the passive, feminine form represents prajna (wisdom). These qualities are essential to attain enlightenment by seeing beyond the veils of illusion (Maya).

Chinese iconography sometimes depicts a feminized version of Samantabhadra sitting astride a twelve-tusked elephant and holding a lotus shaped parasol. It is sometimes believed that the white elephant which often features as Samantabhadra’s mount is the one that appeared in a dream to Queen Maya, prior to her giving birth to Gautama Buddha.

Pictured Above: Samantabhadra Pendant from Buddha Jewelry

 

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Mini Mini Prayer Wheel

Mini-Mini Prayer Wheel. So Mini, we had to share it.

http://www.buddhagroove.com/handheld-mini-prayer-wheel.html

What is significance of Ganesha in Buddhism?

Hindu traders from the 10th century onwards introduced Ganesha to the rest of Asia. Along with other Hindu gods (Brahma, Indra, Shiva and Vishnu), Ganesha was assimilated into Buddhism.

The Ganesha of Buddhism is quite at variance with the god that Hindus are familiar with. He is the only Hindu god regarded as a bodhisattva a (Buddha-to-be).  Ganesha is an ambivalent figure in Tibetan Buddhism. Some scriptures depict him as Vinayaka, a demon who must be propitiated in order to avoid destruction. He is also shown being trampled upon by a Buddhist deity, Mahakala.  In another form, he is the Destroyer of Obstacles, Nrtta Ganapati, the dancing god who made his way into Tibet through Nepal. As a red, many-limbed and fearfully armed deity, he is an emanation of Avalokiteswara, the Buddhist deity.

The early Buddhists took Ganesha with them to Japan, where he became a minor deity called Kangiten. Several rituals and beliefs practiced by his worshippers in Japan correspond with the Indian cult of Ganapatya. Many prominent temples have been dedicated to Ganesha in Japan. While businessmen propitiate him for success in their enterprises, young lovers pray to him for a fruitful courtship

Pictured Above: Cast Bronze Dancing Ganesh Statue from Ganesh Mall

 

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Kalachakra

Kalachakra, varyingly known as Wheel of Time or Circle of Time is both a Buddhist Tantric doctrine and its emblem. Each of Sakyamuni’s doctrines is termed a “Turning of the Wheel”; the Kalachakra doctrine was the fourth such exposition. The Buddha taught this Tantra upon the request of Chandrabhada, ruler of Shambhala, who travelled to India especially for this purpose. In essence, Kalachakra is a sacred exposition of the relationship between Kala or Time and cycles (chakra) of existence. According to this doctrine, Man, the microcosm is inseparable from the Universe or macrocosm. The Kalachakra also teaches students of Tantra how to use subtle energies in the human body as a means to overcome suffering and achieve spiritual happiness. Only fragments of the original Kalachakra doctrine still exist; what has survived are abridged versions, with variations.

The Kalachakra philosophy is often depicted as a seven syllabic monogram in the stylized Sanskrit Lantsa script that was typically used for writing or engraving mantras. Above the syllables are a crescent moon, a sphere and a curved shape, making ten elements in all – this “seed syllable” (in Tibetan, “mam bcu dbang Idan”) is also known as the Tenfold Powerful One. The symbol is encircled by a ring of fire. To its left and right are two characters, E and VAM, standing respectively for nothingness and bliss.

The seed syllable is studied at three levels – the Outer Kalachakra represents the universe as manifested in the ten planets and elements, the Inner Kalachakra refers to channels and centers of subtle energies within us. Finally, the Alternative Kalachakra consists of initiations and the practices leading to enlightenment.

 

Pictured Above: Intricate Design Kalchakra Pendant from Buddha Groove

 

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Tara - Sacred Feminine in Buddhism

Tara was born out of the tears of Avalokitesvara. A lake formed as he wept upon seeing the suffering of others. From this sprang a lotus which unfolded to reveal Tara. She is worshipped as Avalokitesvara’s consort.

Tara embodies the sacred feminine in Buddhism. Her presence in Buddhism can be traced back to the 6th century CE, prior to which there were no female bodhisattvas.

Why two Taras ? Tibet’s first Buddhist King, Srong-brtsan-sgam-po had two wives, from Imperial China and Nepal. These virtuous queens are thought to have inspired the notion of two incarnations.

Green Tara is a youthful and sprightly figure; in Buddhism, her color represents energy and vigor. She sits in contemplative grace, with one limb ready to spring into action. She is quick to her followers’ rescue in times of difficulty, the one who will allay their fears and worries.

White Tara sits on a fully blooming lotus, symbolic of day. Her color stands for truth, integrity and wisdom. She is maternal compassion incarnate. Buddhist iconography sometimes portrays her with seven eyes, evocative of her encompassing vision of universal suffering. She removes obstacles in the path of her followers, especially ones which hinder spiritual practice.

Seated in the lotus position, White Tara exudes grace and serenity. In her left hand is a three-bloomed lotus plant. They represent the past, present Buddhas, Kashyapa and Sakyamuni and the yet to be born Buddha, Maitreya.

Pictured Above: Serene Green Tara Statue from Tibetan Statue Collection

 

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Avalokitesvara

Visit a Tibetan Buddhist temple and you cannot help being drawn to the expression of glowing serenity on the face of Avalokitesvara. He is the Bodhisattva of Compassion, whose name means “The Lord Who Hears the Cries of Mankind”.

Mahayana texts say that Avalokitesvara vowed to hear the prayers of all beings needing spiritual succor and to delay his own nirvana until all sentient beings in the world were liberated from their earthly suffering. In striving towards this stupendous task, Avalokitesvara’s head split into eleven pieces. Amitabha Buddha then gave him eleven heads to accommodate his ever increasing understanding of sufferers.  When Avalokitesvara set forth to relieve them, his two arms were inadequate for the task. Amitabha then gave him a thousand arms. This story finds expression in Buddhist iconography – the Bao’en temple in Sichuan, China has a superb Ming era statue of a 1000-armed Avalokitesvara.
 In Buddhist art, the gentle Avalokitesvara assumes male or female form. Tibetans call him Chenrezig and believe that  the Dalai Lama is his current reincarnation.

Avalokitesvara is associated with the widely practiced mantra “Om Mani Padme Hum”. This six-syllable utterance is believed to encapsulate all of the Buddha’s teachings. It is not easily translatable; what matters is that this mantra needs no initiation and can be practiced by anyone.

Pictured Above: Avalokiteshvara Buddhist Pendant from Buddha Groove's Buddhist Jewelry Collection

 

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The Bodhisattvas

The Buddha is a unique spiritual leader in the history of mankind. Where others preached dogma or worked for a particular land or race of people, the Buddha’s compassion extended to all beings. Gods, rituals and the after-life were not part of his philosophy; rather, his teachings were concerned with the here and now – a prescription for living by a code of ethics that would alleviate misery and ultimately lead to self-enlightenment.

A Bodhisattva is a Buddha-in-the-making, one who puts off attainment of nirvana in order to allay the suffering of his fellow beings. Can anyone become a Bodhisattva? Theoretically yes, and indeed, the term has been applied through eastern history to many renowned Buddhist teachers and rulers. In the Jataka Tales which recount the Buddha’s past lives, he often refers to himself as a Bodhisattva. This popular parable captures the essence of a Bodhisattva.

Three travelers in the desert were in desperate search of water. Seeing a high wall ahead, they hurried to it but could find no way to enter. One man climbed upon another’s shoulders to see what was behind the wall. He let out a whoop of delight and jumped in. The second one followed suit. The third man clambered up the wall with difficulty. Looking down, he saw a cool, verdant garden with fruit trees. Instead of following his companions, he jumped back into the desert to look for other wanderers and share with them, his discovery of the garden and how to reach it. Who do you think was the Bodhisattva among the three?

 

Pictured Above: Mosaic Design Buddha Statue from Buddha Groove

 

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Event Info: His Holiness The Dalai Lama in NYC, May 20-23, 2010

Each year, His Holiness the Dalai Lama travels the world offering teachings and public talks to individuals from many different faiths and backgrounds. While His Holiness will also often bestow empowerment and initiations to coincide with these teachings, he continues to stress the importance of one attending teachings in order to provide practitioners with a better understanding of Buddhist philosophy.

On May 20th, 21st, 22nd, and 23rd, 2010 Healing the Divide and The Tibet Center are honored to host His Holiness the Dalai Lama’s return to New York City.

His Holiness will impart three days of teachings on Nagarjuna’s Commentary on Bodhicitta, and A Guide to the Bodhisattva’s Way of Life, by Shantideva.

On May 23rd, His Holiness the Dalai Lama will give a public talk entitled Awakening the Heart of Selflessness. His Holiness will discuss the process of realizing true selflessness and how this realization awakens a genuine caring for others. This is how we achieve inner peace for ourselves, a feeling of responsibility for the happiness of others, and ultimately a more compassionate world for everyone. The public talk will conclude with a short question and answer session.

Both events will take place at Radio City Music Hall in NYC
For more information, please visit: Dalai Lama Official Website

What are Thangka Paintings?

Thangka paintings originated in Tibet. The concept of Thangka paintings evolved between the 7th and 12th century. Thangka paintings are painted or embroidered paintings made on a flat surface. These paintings are hung in monasteries or family altars and also used in ceremonial processions.

 The paintings were rolled up and carried by monks traveling to different monasteries. The Thangka paintings depict images of deities, and other illustrations based on religious themes. These serve as a medium to educate people about the life and teachings of Buddha. These spiritual images are used to offer prayers, make petitions and seek blessings during religious ceremonies. These paintings help in meditating upon and imitating the divine qualities of Buddha, and act as a tool to guide on the path to enlightenment.

View more Thangka Paintings at Buddha Groove.

The Wheel of Life

The Wheel of Dharma is loaded with symbols representing the Buddhist view of life and its doctrines. The fearsome deity who turns it is Yama, Lord of Death; he is symbolic of life’s impermanence and the inevitable end all beings must face. This is nothing to feel depressed about, for the Buddha stands outside the wheel, pointing to the moon, which symbolizes spiritual liberation.

The inner circle shows a pig, snake and rooster who represent the three great delusions of greed, hatred and ignorance respectively. In the centre is the ring of karma. To its left are beings graduating to higher planes of existence because of following the path of virtue; the beings to the right are destined to rebirth as baser forms of life, owing to their misdeeds.

The Wheel’s middle ring has two halves. The upper half contains spiritually evolved beings – gods, demigods and human beings, while the lower half depicts lowly creatures like animals, ravenous ghosts and fiends. The outermost circle graphically portrays 12 varied life situations. A blind man with a cane represents our ignorance of the realities of life. A potter at work is synonymous with man shaping his own destiny through his karma. Another series of figures symbolize the path of life from contact to feelings to desire, followed birth which inevitably leads to aging and death.