ghosts in buddhism

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ghosts in buddhism

Postby tempuserus » Sun Jan 02, 2011 6:53 am

so i have a question do monks who mediate see ghost's whether its theravad, mahayana, or vajrayana tradition. do monks see in all dimensions such from hell to deva realm.
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Re: ghosts in buddhism

Postby Adamantine » Fri Feb 18, 2011 11:08 am

It is not necessarily the case that a monk will see ghosts or the other realms of existence. But when one's perceptions become more refined through meditative practice then a natural result may be to have increasing perception of such things. There are some practices that are particularly known for developing this, and working with it, such as the practice of Cho, which most lineages trace back to Padampa Sangye and Machig Labdron. The cycles of practice connected to Cho are not only for monks, but for yogis who may be householders or full time practitioners who practice the inner vows primarily, not the full vinaya related to outward conduct. One interesting article on Cho can be found here: http://www.dharmafellowship.org/library/essays/chod.htm
Contentment is the ultimate wealth;
Detachment is the final happiness. ~Sri Saraha
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Re: ghosts in buddhism

Postby plwk » Fri Feb 18, 2011 11:59 am

Tirokudda Kanda: Hungry Shades Outside the Walls
http://cttbusa.org/shurangama/shurangama30.asp
”When they have seventy percent emotion and thirty percent thought, they fall beneath the wheel of water into the regions of fire, where they come into contact with steam which is itself like a terrible blaze. In the bodies of hungry ghosts, they are constantly burned by that fire. Even water harms them, and they have nothing to eat or drink for hundreds of thousands of kalpas. 7:112
http://cttbusa.org/shurangama/shurangama31.asp
"And then, Ananda, after the living beings who have slandered and destroyed rules and deportment, violated the Bodhisattva precepts, slandered the Buddha’s Nirvana, and created various other kinds of karma, pass through many kalpas of being burned in the inferno, they finally finish paying for their offenses and are reborn as ghosts. 7:161

”If greed for material objects was the original cause that made the person commit offenses, then, after he has finished paying for his crimes, he takes shape when he encounters material objects, and he is called a strange ghost. 7:162
”If it was greed for lust that made the person commit offenses, then, after he has finished paying for his crimes, he takes shape when he encounters the wind, and he is called a drought-ghost. 7:163
”If it was greed to lie that made the person commit offenses, then, after he has finished paying for his crimes, he takes shape when he encounters an animal, and he is called a mei ghost. 7:164
”If it was greed for hatred that made the person commit offenses, then, after he has finished paying for his crimes, he takes shape when he encounters worms, and he is called a ku poison ghost. 7:165
”If it was greed for animosity that made the person commit offenses, then, after he has finished paying for his crimes, he takes shape when he encounters degeneration, and he is called a pestilence ghost. 7:166
”If it was greed to be arrogant that made the person commit offenses, then after he has finished paying for his crimes, he takes shape when he encounters gases, and he is called a hungry ghost. 7:166
”If it was greed to be unjust to others that made the person commit offenses, then after he has finished paying for his crimes, he takes shape when he encounters darkness, and he is called a paralysis ghost. 7:168
”If it was greed for views that made the person commit offenses, then, after he has finished paying for his crimes, he takes shape when he encounters essential energy, and he is called a wang-liang ghost. 7:168
”If it was greed for deception that made the person commit offenses, then, after he has finished paying for his crimes, he takes shape when he encounters brightness, and he is called a servant ghost. 7:170
”If it was greed to be litigious that made the person commit offenses, then, after he has finished paying for his crimes, he takes shape when he encounters people, and he is called a messenger ghost. 7:171
”Ananda, such a person’s fall is due to his totally emotional level of functioning. When his karmic fire has burned out, he will rise up to be reborn as a ghost. This is occasioned by his own karma of false thinking. If he awakens to Bodhi, then in the wonderful perfect brightness there isn’t anything at all. 7:173


http://www.ymba.org/parable/parabfr3.htm
PARABLE 029:
CULTIVATION (MIND EMPTY & STILL)

Once upon a time there was a Zen monk who practiced in a deserted mountain area.
"Lonely and isolated, he had a deluded thought, wishing to have some fellow monks practicing along with him to make life more bearable. Immediately, an old woman appeared from nowhere, leading two beautiful young girls by the hand, who, she said, lived in the village down in the valley. They had come to seek guidance in the Way. The monk, unsuspicious, immediately gave a Dharma talk to the group. One day, after many such visits over a period of time, the old woman respectfully requested that the two girls be allowed to become attendants to the monk and relieve him of his daily chores. The monk, hearing this, became suspicious. He reprimanded the old woman severely and refused the offer. The three women left, looking angry and ashamed.

The monk, intrigued, followed them discreetly until they disappeared around a bend in the road. When he reached the spot, he found it was a dead end with no habitation or anything else around, except for three very old trees, one big tree and two smaller ones. He thought it over and realized that he had been 'tested.' A fleeting thought occurred to him, that he should cut down the trees, start a bonfire, and burn them to the ground. At that moment, the three women reappeared, repentant, begging him to forgive them and spare their lives.

Therefore, the cultivator should remember: when the mind is still, all realms are calm; when delusion arises, demons are born."

PARABLE 056:
GHOST STORY (SAMADHI)

"Zen Master Nan-Ch'uan was meditating in a hut next to a river. One night he heard two ghosts conversing. One of them was rejoicing that his term was coming to an end because the next day someone would be replacing him. The second ghost asked, 'Who will be replacing you?' He replied, 'A man wearing an iron hat.' The master wondered to himself who this person could be. The next day there was heavy rain and the river rose to a higher level. The master looked out of his hut and saw a man about to cross the river. He had covered his head with a wok (a bowl-shaped cooking utensil) for protection against the rain. Immediately, the master knew that this was the man of the iron hat, so he cautioned him saying, 'Don't cross the river today. It's too dangerous.' The man asked, 'Why?' 'Because the water is very deep and running rapidly.' The man listened to the old monk's advice and returned home. You must understand that in Chinese lore, water ghosts are prisoners until another person drowns and takes their place. That night as he was meditating, the master heard the two ghosts again. This time the first ghost was complaining, 'I have been stuck here for so many years, and I thought my chance for freedom had finally come. But now the old monk interfered and messed everything up. I'll show him what I can do.'
Upon hearing this exchange, the master immediately entered samadhi. He saw the demons enter, exit and go around his hut, as if searching for someone. However, thanks to the fact that his mind in samadhi was empty and still, 'not influenced by the environment, no longer tied to mental objects,' the demons could not see him. Discouraged, they finally left."

The Buddhist perspective on Magic & Supernatural and Ghosts
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Re: ghosts in buddhism

Postby tempuserus » Sat Feb 19, 2011 1:26 am

thanx so i will apply cho
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Re: ghosts in buddhism

Postby Adamantine » Sat Feb 19, 2011 3:48 am

tempuserus wrote:thanx so i will apply cho


Great, just make sure to wait until you've received

empowerment, oral transmission and teachings on it

before you begin-- unless you have these already.

Best wishes, -A
Contentment is the ultimate wealth;
Detachment is the final happiness. ~Sri Saraha
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Re: ghosts in buddhism

Postby Sherab Dorje » Sat Feb 19, 2011 8:19 pm

For now you could do the Heart Sutra practice which does not need "empowerment, oral transmission and teachings" since it is a Sutra practice.
The Heart Essence of the Transcendental Wisdom
MA SAM JÖ ME SHERAB PAROL CHIN
Beyond word, Beyond thought, Beyond description, Prajnaparamita,
MA KYÉ MI GAK NAMKHÉ NGOWO NYI
Unborn, unceasing, the very essence of space,
SO SO RANG RIK YESHÉ CHÖ YUL WA
Which can only be experienced as a wisdom of our own Rigpa
DÜ SUM GYALWÉ YUM LA CHAG TSEL LO
Homage to the Mother of the Buddhas of past, present and future!
GYA GAR KED DU BHA GA WA TI PRAJNA PARA MITA HRIH DA YA
In Sanskrit: Baghwavati Prajnaparamita hrthdaya
BOED KED DU CHOM DEN DE MA SHERAB KYI PHA ROL DU CHIN PAY NYING PO BAM PO CHIG GO
In Tibetan: Victorious Mother Conqueror, the Essence of Transcendental Wisdom. In one bampo (A bundle).
DI KED DAG GI THOE PA DUE CHIG NA
Thus I have heard; Once upon a time
CHOM DEN DE GYAL POY KHAB JA KOED PHUNG POY RI LA
GELONG GI GENDUEN CHEN PO DANG
The Great Conqueror was dwelling in Rajagriha, the royal domain at Vulture Peak Mountain, together with the great assembly of Bikkshus
JANG CHUB SEM PAY GENDUEN CHEN PO DANG THAB CHIG TU ZHUG TE
And the great assembly of Bodhisattvas
DEY TSE CHOM DEN DE ZAB MO NANG WA ZHE JA WAY CHOE KYI
NAM DRANG KYI TING NGE DZIN LA NYOM PAR ZHUG SO
At that time the Great Conqueror was absorbed in the samadhi of the many aspects of phenomena called ‘Profound Illumination’
YANG DEY TSE JANG CHUB SEM PA SEM PA CHEN PO PHAG PA CHENREZIG WANG CHUG
SHE RAB KYI PHA ROL TU CHIN PA ZAB MOY CHOED PA NYID LA NAM PAR TA ZHING
PHUNG PO NGA PO DE DAG LA YANG RANG ZHIN GYI TONG PAK NAM PAK TAWO
And at the same time the Great Bodhisattva the Bodhisattva-Mahasattva Noble Avalokiteshvara,
Was absorbed in the profound practice of the Transcendental Wisdom.
He also saw the five aggregates to be entirely empty in nature.
DE NE SANG GYE KYI THUE
And then through the power of the Buddha
TSE DANG DEN PA SHARYI BUE JANG CHUB SEM PA SEM PA CHENPO PHAGPA CHENREZIG WANGCHUG LA DI KED CHE MRE SO
Venerable Shariputra said to Noble Avolokiteshvara, the Bodhisattva-Mahasattva in these words
RIG KYI BU GANG LA LA SHERAB KYI PHA ROL TU CHIN PA
ZAB MOY CHOED PA CHED PAR DOED PA DE JI TAR LAB PAR JA
“How should someone of noble family proceed in order to engage into the profound prajnaparamita – practice?”
DE KED CHE MRE PA DANG
Addressed in this way,
JANG CHUB SEM PA SEM PA CHEN PO PHAGPA CHENREZIG WANGCHUG GI
TSE DANG DEN PA SHA RA DO TYI BU LA DI KED CHE MRE SO
Noble Avolokiteshvara, the Bodhisattva-Mahasattva, said to Venerable Shariputra:
SHARYI BU RIG KYI BU AM RIG KYI BU MO GANG LA LA SHERAB KYI
PHA ROL DU CHINPA ZAB MOY CHOED PA CHED PA DOED PA
DE DI TAR NAM PAR TA WAR JA TE
“Oh Shariputra, a son or daughter of noble family wishing to engage into the profound practice of the Transcendental Wisdom, should absolutely look at this way
PHUNG PO NGA PO DE DAG KYANG RANG ZHIN GYI TONG PAR NAM PAR
YANG DAG PAR JE SU TAWO
Like this: they should see that all of the five aggregates are completely empty and pure by nature.
ZUG TONG PA WO TONG PA NYID ZUG SO
Form is empty Emptiness is form
ZUG LE TONG PA NYID ZHEN MA YIN
Form is none other than emptiness
TONG PA NYID LE KYANG ZUG ZHEN MA YIN NO
Emptiness is also none other than form
DE ZHIN DU TSOR WA DANG DU SHE DANG
Likewise feelings, perceptions,
DU JED DANG NAM PAR SHEPA NAM TONG PAWO
Mental formations and all kinds of consciousness are all emptiness,
SHARYI BU DE TAR CHOE THAM CHED TONG PA NYID DE
O Shariputra! Likewise all phenomena are emptiness:
TSEN NYID MED PA MA KYE PA MA GAG PA DRI MA MED PA
There are no characteristics; No birth, No extinctions, No impurity
DRI MA DANG DREL WA DRI WA MED PA GANG WA MED PAWO
Free from stains, Neither decrease Nor increase!
SHARYI BU DE TA WE NA TONG PA NYID LA ZUG MED
O Shariputra! Therefore, in emptiness there is no form,
TSOR WA MED DU SHE MED DU JE NAM MED NAM PAR SHE PA MED
No feelings, No perception, No mental formation, No consciousness,
MIG MED NA WA MED NA MED CHE MED LUE MED YID MED
No eye, No ear No nose No tongue No body, No mind,
ZUG MED DRA MED DRI MED RO MED REG JA MED CHOE MED DO
No form, No sound, No smell, No taste, No touch, No phenomenon.
MIG GI KHAM MED PA NE YID KYI KHAM MED
From the sight up to the mind, there is no inherit quality in them
YID KYI NAM PAR SHE PAY KHAM KYI BAR DU ANG MED DO
And up to the mental consciousness, all do not have inherent quality
MA RIG PA MED MA RIG PA ZED PA MED PA NE GA SHI MED
There is no ignorance, Nor end of ignorance up to no old age and death;
GA SHI ZED PAY BAR DU YANG MED DO DE ZHIN DU DUG NGAL WA DANG
And also no exhaustion of old age and death. Likewise, there is no suffering,
KUN JUNG WA DANG GOG PA DANG LAM MED
No origin of suffering No cessation of suffering No path.
YESHE MED THOB PA MED MA THOB PA YANG MED DO
No wisdom, No attainment, and also no non-attainment!
SHARYI BU DE TA WE NA JANG CHUB SEM PA NAM THOB PA MED PAY CHIR
Shariputra! Therefore, since Bodhisattvas have no attainment
SHE RAB KYI PHA ROL TU CHIN PA LA TEN CHING NE TE
SEM LA DRIB PA MED PE TRAG PA MED DE
They rely on and abide in the profound practice of the Transcendental Wisdom.
Since there is no obscuration of mind, there is no fear,
CHIN CHI LOG LE SHIN TU DE NE NYANG NGEN LE DE PAR THAR CHIN TO
They transcend completely wrong views and definitely attain complete nirvana.
DUE SUM DU NAM PAR ZHUG PAY SANGYE THAM CHED KYANG
SHERAB KYI PHA ROL TU CHIN PA LA TEN NE LA NA MED PA YANG DAG PAR
DZOG PAY JANG CHUB TU NGOEN PAR DZOG PAR SANGYE SO
Also all the Buddhas who dwell in all the three times
By relying upon the Transcendental Wisdom have attained unsurpassable,
Pure, perfect enlightenment and actualized perfect and complete Buddhahood.
DE TA WE NA SHERAB KYI PHA ROL TU CHIN PAY NGAG
Therefore the mantra of the Transcendental Wisdom,
RIG PA CHEN POY NGAG LA NA MED PA NGAG
The mantra of great insight, The unsurpassable mantra,
MI NYAM PA DANG NYAM PAR JED PAY NGAG
The mantra which equalizes one to the Unequalled One,
DUG NGAL THAM CHED RAB TU ZHI WAR JED PAY NGAG
The mantra which completely pacifies all sufferings,
MI DZUEN PE NA DEN PAR SHE PAR JA TE
Which is not false, should therefore be known as true.
SHERAB KYI PHA ROL TU CHIN PAY NGAG MRE PA
The mantra of the Transcendental Wisdom proclaims:
TAYA THA GATE GATE PARA GATE PARA SAMGATE BODHI SWAHHA
Gone, gone, gone beyond, completely exposed, awake, so be it.
SHARYI BU JANGCHUB SEM PA SEM PA CHEN POE
DE TAR SHE RAB KYI PHA ROL TU CHIN PA ZAB MO LA LAB PAR JAWO
Thus, Shariputra this is how a Bodhisattva Mahasattva should train in the profound Transcendental Wisdom
DE NE CHOM DEN DE TING NGE DZIN DE LE ZUENG TE JANGCHUB SEM PA
SEM PA CHEN PO PHAG PA CHENREZIG WANGCHUG LA LEG SO ZHE JA WA JIN NE
Then the Victorious Conqueror arose from that samadhi and praised the Noble Avalokiteshvara,
The Great Bodhisattva, Bodhisattva-Mahasattva,
LEG SO LEG SO RIG KYI BU DE DE ZHIN NO
“Well said, Well said, son of noble family, it is so!
DE DE ZHEN TE JI TAR KHYOED KYI TEN PA ZHIN DU
SHERAB KYI PHA POL TU CHIN PA ZAB MO LA CHED PAR
Since it is so, the profound Transcendental Wisdom should be practised just as you have taught
JA TE DE ZHIN SHEG PA NAM KYANG JE SU YI RANG NGO
And likewise all the Tathagatas will rejoice.”
CHOM DEN DE KYI DE KED CHE KA TSAL NE TSE DANG
When the Victorious Conqueror proclaimed in this way,
DEN PA SHARA DO TYI BU DANG
Venerable Shariputra
JANGCHUB SEM PA SEM PA CHENREZIG WANG CHUG DANG
And Noble Avolokiteshvara, the Bodhisattva-Mahasattva
THAM CHED DANG DEN PAY KHOR DE DAG DANG
And the whole gathering along with all retinues,
LHA DANG MI DANG LHA MA YIN DANG DRI ZER CHED PAY JIG TEN YI RANG TE
Gods, Humans Demi-gods, and all the worldly spirits of smell-eaters,
CHOM DEN DE KYI SUNG PA LA NGOEN PAR TOED DO
Rejoiced and highly praised the words of the Victorious Conqueror,
TAYA THA GATE GATE PARA GATE PARA SAMGATE BODHI SWAHHA (108+ repitions)
Gone, gone, gone beyond, completely exposed, awake, so be it.
NAMO SANGYE LA CHAG TSEL LO
I prostrate to the Buddha,
CHOE LA CHAG TSEL LO GENDUEN LA CHAG TSEL LO
I prostrate to the Dharma I prostrate to the Sangha
YUM CHEN PO SHERAB KYI PHA ROL TU CHIN PA LA CHAG TSEL LO
I prostrate to the Sublime Mother, the Transcendental Wisdom.
DAG GI DEN PAY TSIG NAM DRUB PAR GYUR CHIG JI TAR
May the truth of my words be accomplished.
NGOEN LHAY WANG PO GYA JIN GYI SHERAB KYI PHA ROL TU CHIN PAY
DOEN ZAB MO YID LA SAM SHING TSIG KHA TOEN DU JE PA LA TEN NE
As when the lord of gods, Indra Satakratu, by contemplating the profound meaning of the Transcendental Wisdom
DUED DIG CHEN LA SOG PA MI THUEN PAY CHOG THAMCHED CHIR DOG PA
DE ZHEN DU DAG GI KYANG YUM CHEN MO SHERAB KYI PHA ROL TU CHIN PAY DOEN
LAB MO YID LA SAM SHING TSIG KHA TOEN DU JE PA LA TEN NE
And chanting the words, repelled all the negative forces and
All other inopportune circumstances, may I accordingly through contemplating
The profound meaning of the Transcendental Wisdom, the Sublime Mother, and by chanting the words,
DUED DIG CHEN LA SOG PAY MI THUEN PAY CHOG THAM CHED CHIR
DOG PAR GYUR CHIG
Ward of all the unwholesome forces and all other unfavourable conditions.
(* Clap hands)
*MED PAR GYUR CHIG *ZHI WAR GYUR CHIG *RAB TU ZHI WAR GYUR CHIG
May they be annihilated! May they be pacified! May they be utterly pacified!
(At the end recite the following)
GANG GI TEN CHING DREL WAR JUNG
You who taught that whatever phenomena arise in interdependence,
GAG PA MED PA KYE MED PA
Are without stoppage and without generating,
CHE PA MED PA TAG MED PA
Are neither eternal, nor impermanent,
WONG WA MED PA DRO MED PA
Are neither coming nor going,
THA DED DOEN MEN DOEN CHIG MIN
Are free from being one or multiple,
TROE PA NYER ZHI ZHI TOEN PA
Having dissipated all these concepts,
DZOG PAY SANGYE MRA NAM KYI
You are the Perfect Buddha,
DAM PA HE LA CHAG TSEL LO
The most sublime one among humans! To you I prostrate!
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:namaste:
"When one is not in accord with the true view
Meditation and conduct become delusion,
One will not attain the real result
One will be like a blind man who has no eyes."
Naropa - Summary of the View from The Eight Doha Treasures
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Re: ghosts in buddhism

Postby Blue Garuda » Sat Feb 19, 2011 8:47 pm

gregkavarnos wrote:For now you could do the Heart Sutra practice which does not need "empowerment, oral transmission and teachings" since it is a Sutra practice.
The Heart Essence of the Transcendental Wisdom
MA SAM JÖ ME SHERAB PAROL CHIN
Beyond word, Beyond thought, Beyond description, Prajnaparamita,
MA KYÉ MI GAK NAMKHÉ NGOWO NYI
Unborn, unceasing, the very essence of space,
SO SO RANG RIK YESHÉ CHÖ YUL WA
Which can only be experienced as a wisdom of our own Rigpa
DÜ SUM GYALWÉ YUM LA CHAG TSEL LO
Homage to the Mother of the Buddhas of past, present and future!
GYA GAR KED DU BHA GA WA TI PRAJNA PARA MITA HRIH DA YA
In Sanskrit: Baghwavati Prajnaparamita hrthdaya
BOED KED DU CHOM DEN DE MA SHERAB KYI PHA ROL DU CHIN PAY NYING PO BAM PO CHIG GO
In Tibetan: Victorious Mother Conqueror, the Essence of Transcendental Wisdom. In one bampo (A bundle).
DI KED DAG GI THOE PA DUE CHIG NA
Thus I have heard; Once upon a time
CHOM DEN DE GYAL POY KHAB JA KOED PHUNG POY RI LA
GELONG GI GENDUEN CHEN PO DANG
The Great Conqueror was dwelling in Rajagriha, the royal domain at Vulture Peak Mountain, together with the great assembly of Bikkshus
JANG CHUB SEM PAY GENDUEN CHEN PO DANG THAB CHIG TU ZHUG TE
And the great assembly of Bodhisattvas
DEY TSE CHOM DEN DE ZAB MO NANG WA ZHE JA WAY CHOE KYI
NAM DRANG KYI TING NGE DZIN LA NYOM PAR ZHUG SO
At that time the Great Conqueror was absorbed in the samadhi of the many aspects of phenomena called ‘Profound Illumination’
YANG DEY TSE JANG CHUB SEM PA SEM PA CHEN PO PHAG PA CHENREZIG WANG CHUG
SHE RAB KYI PHA ROL TU CHIN PA ZAB MOY CHOED PA NYID LA NAM PAR TA ZHING
PHUNG PO NGA PO DE DAG LA YANG RANG ZHIN GYI TONG PAK NAM PAK TAWO
And at the same time the Great Bodhisattva the Bodhisattva-Mahasattva Noble Avalokiteshvara,
Was absorbed in the profound practice of the Transcendental Wisdom.
He also saw the five aggregates to be entirely empty in nature.
DE NE SANG GYE KYI THUE
And then through the power of the Buddha
TSE DANG DEN PA SHARYI BUE JANG CHUB SEM PA SEM PA CHENPO PHAGPA CHENREZIG WANGCHUG LA DI KED CHE MRE SO
Venerable Shariputra said to Noble Avolokiteshvara, the Bodhisattva-Mahasattva in these words
RIG KYI BU GANG LA LA SHERAB KYI PHA ROL TU CHIN PA
ZAB MOY CHOED PA CHED PAR DOED PA DE JI TAR LAB PAR JA
“How should someone of noble family proceed in order to engage into the profound prajnaparamita – practice?”
DE KED CHE MRE PA DANG
Addressed in this way,
JANG CHUB SEM PA SEM PA CHEN PO PHAGPA CHENREZIG WANGCHUG GI
TSE DANG DEN PA SHA RA DO TYI BU LA DI KED CHE MRE SO
Noble Avolokiteshvara, the Bodhisattva-Mahasattva, said to Venerable Shariputra:
SHARYI BU RIG KYI BU AM RIG KYI BU MO GANG LA LA SHERAB KYI
PHA ROL DU CHINPA ZAB MOY CHOED PA CHED PA DOED PA
DE DI TAR NAM PAR TA WAR JA TE
“Oh Shariputra, a son or daughter of noble family wishing to engage into the profound practice of the Transcendental Wisdom, should absolutely look at this way
PHUNG PO NGA PO DE DAG KYANG RANG ZHIN GYI TONG PAR NAM PAR
YANG DAG PAR JE SU TAWO
Like this: they should see that all of the five aggregates are completely empty and pure by nature.
ZUG TONG PA WO TONG PA NYID ZUG SO
Form is empty Emptiness is form
ZUG LE TONG PA NYID ZHEN MA YIN
Form is none other than emptiness
TONG PA NYID LE KYANG ZUG ZHEN MA YIN NO
Emptiness is also none other than form
DE ZHIN DU TSOR WA DANG DU SHE DANG
Likewise feelings, perceptions,
DU JED DANG NAM PAR SHEPA NAM TONG PAWO
Mental formations and all kinds of consciousness are all emptiness,
SHARYI BU DE TAR CHOE THAM CHED TONG PA NYID DE
O Shariputra! Likewise all phenomena are emptiness:
TSEN NYID MED PA MA KYE PA MA GAG PA DRI MA MED PA
There are no characteristics; No birth, No extinctions, No impurity
DRI MA DANG DREL WA DRI WA MED PA GANG WA MED PAWO
Free from stains, Neither decrease Nor increase!
SHARYI BU DE TA WE NA TONG PA NYID LA ZUG MED
O Shariputra! Therefore, in emptiness there is no form,
TSOR WA MED DU SHE MED DU JE NAM MED NAM PAR SHE PA MED
No feelings, No perception, No mental formation, No consciousness,
MIG MED NA WA MED NA MED CHE MED LUE MED YID MED
No eye, No ear No nose No tongue No body, No mind,
ZUG MED DRA MED DRI MED RO MED REG JA MED CHOE MED DO
No form, No sound, No smell, No taste, No touch, No phenomenon.
MIG GI KHAM MED PA NE YID KYI KHAM MED
From the sight up to the mind, there is no inherit quality in them
YID KYI NAM PAR SHE PAY KHAM KYI BAR DU ANG MED DO
And up to the mental consciousness, all do not have inherent quality
MA RIG PA MED MA RIG PA ZED PA MED PA NE GA SHI MED
There is no ignorance, Nor end of ignorance up to no old age and death;
GA SHI ZED PAY BAR DU YANG MED DO DE ZHIN DU DUG NGAL WA DANG
And also no exhaustion of old age and death. Likewise, there is no suffering,
KUN JUNG WA DANG GOG PA DANG LAM MED
No origin of suffering No cessation of suffering No path.
YESHE MED THOB PA MED MA THOB PA YANG MED DO
No wisdom, No attainment, and also no non-attainment!
SHARYI BU DE TA WE NA JANG CHUB SEM PA NAM THOB PA MED PAY CHIR
Shariputra! Therefore, since Bodhisattvas have no attainment
SHE RAB KYI PHA ROL TU CHIN PA LA TEN CHING NE TE
SEM LA DRIB PA MED PE TRAG PA MED DE
They rely on and abide in the profound practice of the Transcendental Wisdom.
Since there is no obscuration of mind, there is no fear,
CHIN CHI LOG LE SHIN TU DE NE NYANG NGEN LE DE PAR THAR CHIN TO
They transcend completely wrong views and definitely attain complete nirvana.
DUE SUM DU NAM PAR ZHUG PAY SANGYE THAM CHED KYANG
SHERAB KYI PHA ROL TU CHIN PA LA TEN NE LA NA MED PA YANG DAG PAR
DZOG PAY JANG CHUB TU NGOEN PAR DZOG PAR SANGYE SO
Also all the Buddhas who dwell in all the three times
By relying upon the Transcendental Wisdom have attained unsurpassable,
Pure, perfect enlightenment and actualized perfect and complete Buddhahood.
DE TA WE NA SHERAB KYI PHA ROL TU CHIN PAY NGAG
Therefore the mantra of the Transcendental Wisdom,
RIG PA CHEN POY NGAG LA NA MED PA NGAG
The mantra of great insight, The unsurpassable mantra,
MI NYAM PA DANG NYAM PAR JED PAY NGAG
The mantra which equalizes one to the Unequalled One,
DUG NGAL THAM CHED RAB TU ZHI WAR JED PAY NGAG
The mantra which completely pacifies all sufferings,
MI DZUEN PE NA DEN PAR SHE PAR JA TE
Which is not false, should therefore be known as true.
SHERAB KYI PHA ROL TU CHIN PAY NGAG MRE PA
The mantra of the Transcendental Wisdom proclaims:
TAYA THA GATE GATE PARA GATE PARA SAMGATE BODHI SWAHHA
Gone, gone, gone beyond, completely exposed, awake, so be it.
SHARYI BU JANGCHUB SEM PA SEM PA CHEN POE
DE TAR SHE RAB KYI PHA ROL TU CHIN PA ZAB MO LA LAB PAR JAWO
Thus, Shariputra this is how a Bodhisattva Mahasattva should train in the profound Transcendental Wisdom
DE NE CHOM DEN DE TING NGE DZIN DE LE ZUENG TE JANGCHUB SEM PA
SEM PA CHEN PO PHAG PA CHENREZIG WANGCHUG LA LEG SO ZHE JA WA JIN NE
Then the Victorious Conqueror arose from that samadhi and praised the Noble Avalokiteshvara,
The Great Bodhisattva, Bodhisattva-Mahasattva,
LEG SO LEG SO RIG KYI BU DE DE ZHIN NO
“Well said, Well said, son of noble family, it is so!
DE DE ZHEN TE JI TAR KHYOED KYI TEN PA ZHIN DU
SHERAB KYI PHA POL TU CHIN PA ZAB MO LA CHED PAR
Since it is so, the profound Transcendental Wisdom should be practised just as you have taught
JA TE DE ZHIN SHEG PA NAM KYANG JE SU YI RANG NGO
And likewise all the Tathagatas will rejoice.”
CHOM DEN DE KYI DE KED CHE KA TSAL NE TSE DANG
When the Victorious Conqueror proclaimed in this way,
DEN PA SHARA DO TYI BU DANG
Venerable Shariputra
JANGCHUB SEM PA SEM PA CHENREZIG WANG CHUG DANG
And Noble Avolokiteshvara, the Bodhisattva-Mahasattva
THAM CHED DANG DEN PAY KHOR DE DAG DANG
And the whole gathering along with all retinues,
LHA DANG MI DANG LHA MA YIN DANG DRI ZER CHED PAY JIG TEN YI RANG TE
Gods, Humans Demi-gods, and all the worldly spirits of smell-eaters,
CHOM DEN DE KYI SUNG PA LA NGOEN PAR TOED DO
Rejoiced and highly praised the words of the Victorious Conqueror,
TAYA THA GATE GATE PARA GATE PARA SAMGATE BODHI SWAHHA (108+ repitions)
Gone, gone, gone beyond, completely exposed, awake, so be it.
NAMO SANGYE LA CHAG TSEL LO
I prostrate to the Buddha,
CHOE LA CHAG TSEL LO GENDUEN LA CHAG TSEL LO
I prostrate to the Dharma I prostrate to the Sangha
YUM CHEN PO SHERAB KYI PHA ROL TU CHIN PA LA CHAG TSEL LO
I prostrate to the Sublime Mother, the Transcendental Wisdom.
DAG GI DEN PAY TSIG NAM DRUB PAR GYUR CHIG JI TAR
May the truth of my words be accomplished.
NGOEN LHAY WANG PO GYA JIN GYI SHERAB KYI PHA ROL TU CHIN PAY
DOEN ZAB MO YID LA SAM SHING TSIG KHA TOEN DU JE PA LA TEN NE
As when the lord of gods, Indra Satakratu, by contemplating the profound meaning of the Transcendental Wisdom
DUED DIG CHEN LA SOG PA MI THUEN PAY CHOG THAMCHED CHIR DOG PA
DE ZHEN DU DAG GI KYANG YUM CHEN MO SHERAB KYI PHA ROL TU CHIN PAY DOEN
LAB MO YID LA SAM SHING TSIG KHA TOEN DU JE PA LA TEN NE
And chanting the words, repelled all the negative forces and
All other inopportune circumstances, may I accordingly through contemplating
The profound meaning of the Transcendental Wisdom, the Sublime Mother, and by chanting the words,
DUED DIG CHEN LA SOG PAY MI THUEN PAY CHOG THAM CHED CHIR
DOG PAR GYUR CHIG
Ward of all the unwholesome forces and all other unfavourable conditions.
(* Clap hands)
*MED PAR GYUR CHIG *ZHI WAR GYUR CHIG *RAB TU ZHI WAR GYUR CHIG
May they be annihilated! May they be pacified! May they be utterly pacified!
(At the end recite the following)
GANG GI TEN CHING DREL WAR JUNG
You who taught that whatever phenomena arise in interdependence,
GAG PA MED PA KYE MED PA
Are without stoppage and without generating,
CHE PA MED PA TAG MED PA
Are neither eternal, nor impermanent,
WONG WA MED PA DRO MED PA
Are neither coming nor going,
THA DED DOEN MEN DOEN CHIG MIN
Are free from being one or multiple,
TROE PA NYER ZHI ZHI TOEN PA
Having dissipated all these concepts,
DZOG PAY SANGYE MRA NAM KYI
You are the Perfect Buddha,
DAM PA HE LA CHAG TSEL LO
The most sublime one among humans! To you I prostrate!
buddha_prajnaparamita small.jpg
:namaste:



Excellent advice, endorsed 100%. :)

My own guru would advise the same, and of course so do I.
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Re: ghosts in buddhism

Postby Adamantine » Sun Feb 20, 2011 12:00 am

gregkavarnos wrote:For now you could do the Heart Sutra practice which does not need "empowerment, oral transmission and teachings" since it is a Sutra practice.


It sure wouldn't hurt to get oral transmission and teachings on this though! It became quite a bit more profound for me when I did. :smile:
Contentment is the ultimate wealth;
Detachment is the final happiness. ~Sri Saraha
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Re: ghosts in buddhism

Postby Sherab Dorje » Sun Feb 20, 2011 10:53 am

An explanation always comes in handy but it seems to me that Tempuserus has important issues that need to be dealt with immediately and does not have the luxury, right now, of explanations. Reminds me of the parable with the guy that has been shot in the eye by a poisoned arrow, apply the remedy now, ask questions later!

That said, a quick web search will turn up a tonne of explanations. Essentially during the clapping phase the left hand symbolises wisdom, the right hand method and bringing them together (while visualising the obstacle/demon/ghost between thm) dissolves the problem into its basic nature (emptiness) which is the basic nature of all phenomena anyway (as explained in the sutra). Method and wisdom lead to the realisation of emptiness and the end of suffering.

Even more basically: emptiness cannot harm emptiness! No perpetrator of harm, no victim of harm, no action of harm.

How's that for a crash course in Nagarjunas Madhyamika praxis? :tongue:
:namaste:
"When one is not in accord with the true view
Meditation and conduct become delusion,
One will not attain the real result
One will be like a blind man who has no eyes."
Naropa - Summary of the View from The Eight Doha Treasures
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Re: ghosts in buddhism

Postby Blue Garuda » Wed Feb 23, 2011 5:44 pm

gregkavarnos wrote:An explanation always comes in handy but it seems to me that Tempuserus has important issues that need to be dealt with immediately and does not have the luxury, right now, of explanations. Reminds me of the parable with the guy that has been shot in the eye by a poisoned arrow, apply the remedy now, ask questions later!

That said, a quick web search will turn up a tonne of explanations. Essentially during the clapping phase the left hand symbolises wisdom, the right hand method and bringing them together (while visualising the obstacle/demon/ghost between thm) dissolves the problem into its basic nature (emptiness) which is the basic nature of all phenomena anyway (as explained in the sutra). Method and wisdom lead to the realisation of emptiness and the end of suffering.

Even more basically: emptiness cannot harm emptiness! No perpetrator of harm, no victim of harm, no action of harm.

How's that for a crash course in Nagarjunas Madhyamika praxis? :tongue:
:namaste:


Pithy!

Yes, there is also a the reminder of impermanence and of course overwhelming compassion.

Even the clap is impermanent. ;)
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