The present oracle, Ven. Thupten Ngodup

The present oracle, Ven. Thupten Ngodup

https://youtu.be/1rE3EPvzjyA

His Eminence the 7th Yongzin Ling Rinpoche

China destroying Buddhism, identity of Tibetans: Ling Rinpoche

the destruction of their literature, Buddhist identity, including the destruction of the Dalai Lama's palace, a huge number of monasteries and Buddha statues of historical and religious value and the systematic reduction of the Tibetans to a state of destitution in their own country

His Eminence the 7th Yongzin Ling Rinpoche

Jamyang Khyentse Chökyi Lodrö (Tib. འཇམ་དབྱངས་མཁྱེན་བརྩེ་ཆོས་ཀྱི་བློ་གྲོས་,

Jamyang Khyentse Chökyi Lodrö (Tib. འཇམ་དབྱངས་མཁྱེན་བརྩེ་ཆོས་ཀྱི་བློ་གྲོས་, 

In the Sutra Completely Dear to Monks:

An extremely well-disciplined person is

Beautiful to look at, Abides by the Vinaya,

Trusts the practice of discipline, Accumulates in a single day

Inexhaustible mountains of merit; And thus will attain enlightenment.

And Arya Nagarjuna said,

"Discipline is the ground of all qualities," said the Buddha. "Just as the earth is the ground that supports animate and inanimate phenomena

khandro tsering chodron

khandro tsering chodron

https://youtu.be/mVzHR0v1D2o

Dzongsar Jamyang Khyentse

We usually appreciate only half the cycle of impermanence. We can accept birth but not death, gain but not loss, or the end of exams but not the beginning. True liberation comes from appreciating the whole cycle and not grasping onto those things we find agreeable.

~~~~

Dzongsar Jamyang Khyentse

, What Makes You Not a Buddhist

Tsikey Chokling Rinpoche

The view of the natural state is beyond concepts, The meditation is beyond meditating, The conduct is beyond accepting and rejecting, The fruition is beyond hope and fear.

~~~

 Tsikey Chokling Rinpoche

HH Dilgo khyentse yangsi rinpoche

I’m not a politician but what I could say is that nothing in the world will settle down unless the minds of human beings settle down. For hundreds and hundreds of years people have always been in conflict, fighting each other—it’s not something new.

~~~

HH Dilgo khyentse yangsi rinpoche

Jigme Khesar Namgyel Wangchuck (Dzongkha: འཇིགས་མེད་གེ་སར་རྣམ་རྒྱལ་དབང་ཕྱུག་,

Happy 42nd Birthday your Majesty Dragon king of Bhutan....May your Noble aspirations be fulfilled...

104th Gaden Tripa

Jangtse Choejey Kyabje Jetsun Lobsang Tenzin Palsangpo 

104th Gaden Tripa, the head of Gelug school of Tibetan Buddhism

Jikmé Trinlé Palbar (1927-2022)

Kyabjé Dodrupchen Rinpoche, the Fourth Dodrupchen Rinpoche, Tubten Trinlé Pal Zangpo (Tib. ཐུབ་བསྟན་ཕྲིན་ལས་དཔལ་བཟང་པོ་, Wyl. thub bstan phrin las dpal bzang po) aka Jikmé Trinlé Palbar (1927-2022)

Dudjom Sangye Pema Shepa (1990-2022)

Strive to accomplish the supreme unchanging goal. For life is passing, and there is no certainty about the time of death. Even if you should die tomorrow, you should have confidence and be without regret.

Dudjom Rinpoche, Counsels from My Heart

Dudjom Sangye Pema Shepa (1990-2022)

obsession of The Mind #valentinesday2022

[1] The Book of the Ones

Homage to the Blessed One, the Arahant,

the Perfectly Enlightened One

I. Obsession of the Mind

1 (1)

Thus have I heard. On one occasion the Blessed One was dwelling

at Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s Park. There the

Blessed One addressed the bhikkhus: “Bhikkhus!”

“Venerable sir!” those bhikkhus replied. The Blessed One

said this:

“Bhikkhus, I do not see even one other form that so obsesses

the mind17 of a man as the form of a woman. The form of a

woman obsesses the mind of a man.”

2 (2)

“Bhikkhus, I do not see even one other sound that so obsesses

the mind of a man as the sound of a woman. The sound of a

woman obsesses the mind of a man.”

3 (3)

“Bhikkhus, I do not see even one other odor that so obsesses the

mind of a man as the odor of a woman. The odor of a woman

obsesses the mind of a man.”18 [2]

4 (4)

“Bhikkhus, I do not see even one other taste that so obsesses the

mind of a man as the taste of a woman. The taste of a woman

obsesses the mind of a man.”19

90 The Book of the Ones I 3

5 (5)

“Bhikkhus, I do not see even one other touch that so obsesses

the mind of a man as the touch of a woman. The touch of a

woman obsesses the mind of a man.”20

6 (6)21

“Bhikkhus, I do not see even one other form that so obsesses

the mind of a woman as the form of a man. The form of a man

obsesses the mind of a woman.”

7 (7)

“Bhikkhus, I do not see even one other sound that so obsesses

the mind of a woman as the sound of a man. The sound of a

man obsesses the mind of a woman.”

8 (

“Bhikkhus, I do not see even one other odor that so obsesses

the mind of a woman as the odor of a man. The odor of a man

obsesses the mind of a woman.”

9 (9)

“Bhikkhus, I do not see even one other taste that so obsesses

the mind of a woman as the taste of a man. The taste of a man

obsesses the mind of a woman.”

10 (10)

“Bhikkhus, I do not see even one other touch that so obsesses

the mind of a woman as the touch of a man. The touch of a man

obsesses the mind of a woman.” [3]

II. Abandoning the Hindrances22

11 (1)

“Bhikkhus, I do not see even one other thing on account of

which unarisen sensual desire arises and arisen sensual desire

increases and expands so much as the mark of the attractive.

23 For one who attends carelessly to the mark of the attractive,

unarisen sensual desire arises and arisen sensual desire

increases and expands

12 (2) “Bhikkhus, I do not see even one other thing on account of which unarisen ill will arises and arisen ill will increases and expands so much as the mark of the repulsive.24 For one who attends carelessly to the mark of the repulsive, unarisen ill will arises and arisen ill will increases and expands.” 13 (3) “Bhikkhus, I do not see even one other thing on account of which unarisen dullness and drowsiness arise and arisen dullness and drowsiness increase and expand so much as discontent, lethargy, lazy stretching, drowsiness after meals, and sluggishness of mind.25 For one with a sluggish mind, unarisen dullness and drowsiness arise and arisen dullness and drowsiness increase and expand.” 14 (4) “Bhikkhus, I do not see even one other thing on account of which unarisen restlessness and remorse arise and arisen restlessness and remorse increase and expand so much as an unsettled mind.26 For one with an unsettled mind, unarisen restlessness and remorse arise and arisen restlessness and remorse increase and expand.” [4] 15 (5) “Bhikkhus, I do not see even one other thing on account of which unarisen doubt arises and arisen doubt increases and expands so much as careless attention.27 For one who attends carelessly, unarisen doubt arises and arisen doubt increases and expands.” 16 (6)28 “Bhikkhus, I do not see even one other thing on account of which unarisen sensual desire does not arise and arisen sensual desire is abandoned so much as the mark of the unattractive.29 For one who attends carefully to the mark of the unattractive, unarisen sensual desire does not arise and arisen sensual desire is abandoned.”30

Six famous teachers at time of Buddha

Six famous teachers at the time of Buddha

By Venerable Ananda Banteje

https://youtu.be/XMfwK0_UpGo

 

The king of aspiration prayer SANSKRIT

The king of aspiration prayer

SANSKRIT

56 SAMANTABHADRACARYĀPRAṆIDHĀNAM

http://www.dsbcproject.org/canon-text/content/40/362prayer

atha khalu samantabhadro bodhisattvo mahāsattvaḥ evameva lokadhātuparaṃparānabhilāpyānabhilāpyabuddhakṣetraparamāṇurajaḥsamān kalpān kalpaprasarānabhidyotayamāno bhūyasyā mātrayā gāthābhigītena praṇidhānamakārṣīt—

yāvata keci daśaddiśi loke

sarvatriyadhvagatā narasiṃhāḥ|

tānahu vandami sarvi aśeṣān

kāyatu vāca manena prasannaḥ||1||

kṣetrarajopamakāyapramāṇaiḥ

sarvajināna karomi praṇāmam|

sarvajinābhimukhena manena

bhadracarīpraṇidhānabalena||2||

ekarajāgri rajopamabuddhā

buddhasutāna niṣaṇṇaku madhye|

evamaśeṣata dharmatadhātuṃ

sarvādhimucyami pūrṇa jinebhiḥ||3||

teṣu ca akṣayavarṇasamudrān

sarvasvarāṅgasamudrarutebhiḥ|

sarvajināna guṇān bhaṇamāna-

stān sugatān stavamī ahu sarvān||4||

puṣpavarebhi ca mālyavarebhi-

rvādyavilepanachatravarebhiḥ|

dīpavarebhi ca dhūpavarebhiḥ

pūjana teṣa jināna karomi||5||

vastravarebhi ca gandhavarebhi-

ścūrṇapuṭebhi ca merusamebhiḥ|

sarvaviśiṣṭaviyūhavarebhiḥ

pūjana teṣa jināna karomi||6||

yā ca anuttara pūja udārā

tānadhimucyami sarvajinānām|

bhadracarīadhimuktibalena

vandami pūjayamī jina sarvān||7||

yacca kṛtaṃ mayi pāpu bhaveyyā

rāgatu dveṣatu mohavaśena|

kāyatu vāca manena tathaiva

taṃ pratideśayamī ahu sarvam||8||

yacca daśaddiśi puṇya jagasya

śaikṣa aśaikṣapratyekajinānām|

buddhasutānatha sarvajinānāṃ

taṃ anumodayamī ahu sarvam||9||

ye ca daśaddiśi lokapradīpā

bodhivibuddha asaṅgataprāptāḥ|

tānahu sarvi adhyeṣami nāthāṃ

cakru anuttaru vartanatāyai||10||

ye'pi ca nirvṛti darśitukāmā-

stānabhiyācami prāñjalibhūtaḥ|

kṣetrarajopamakalpa sthihantu

sarvajagasya hitāya sukhāya||11||

vandanapūjanadeśanatāya

modanadhyeṣaṇayācanatāya|

yacca śubhaṃ mayi saṃcitu kiṃci-

dbodhayi nāmayamī ahu sarvam||12||

pūjita bhontu atītaka buddhā

ye ca ghriyanti daśaddiśi loke|

ye ca anāgata te laghu bhontu

pūrṇamanoratha bodhivibuddhāḥ||13||

yāvat keci daśaddiśi kṣetrā-

ste pariśuddha bhavantu udārāḥ|

bodhidrumendragatebhi jinebhi-

rbuddhasutebhi ca bhontu prapūrṇāḥ||14||

yāvat keci daśaddiśi sattvā-

ste sukhitāḥ sada bhontu arogāḥ|

sarvajagasya ca dharmiku artho

bhontu pradakṣiṇu ṛdhyatu āśā||15||

bodhicariṃ ca ahaṃ caramāṇo

bhavi jātismaru sarvagatīṣu|

sarvasu janmasu cyutyupapattī

pravrajito ahu nityu bhaveyyā||16||

sarvajinānanuśikṣayamāṇo

bhadracariṃ paripūrayamāṇaḥ|

śīlacariṃ vimalāṃ pariśuddhāṃ

nityamakhaṇḍamacchidra careyam||17||

devarutebhi ca nāgarutebhi-

ryakṣakumbhāṇḍamanuṣyarutebhiḥ|

yāni ca sarvarutāni jagasya

sarvaruteṣvahu deśayi dharmam||18||

ye khalu pāramitāsvabhiyukto

bodhiyi cittu ma jātu vimuhyet|

ye'pi ca pāpaka āvaraṇīyā-

steṣu parikṣayu bhotu aśeṣam||19||

karmatu kleśatu mārapathāto

lokagatīṣu vimuktu careyam|

padma yathā salilena aliptaḥ

sūrya śaśī gaganeva asaktaḥ||20||

sarvi apāyadukhāṃ praśamanto

sarvajagat sukhi sthāpayamānaḥ|

sarvajagasya hitāya careyaṃ

yāvata kṣetrapathā diśatāsu||21||

sattvacariṃ anuvartayamāno

bodhicariṃ paripurayamāṇaḥ|

bhadracariṃ ca prabhāvayamānaḥ

sarvi anāgatakalpa careyam||22||

ye ca sabhāgata mama caryāye

tebhi samāgamu nityu bhaveyyā|

kāyatu vācatu cetanato vā

ekacari praṇidhāna careyam||23||

ye'pi ca mitrā mama hitakāmā

bhadracarīya nidarśayitāraḥ|

tebhi samāgamu nityu bhaveyyā

tāṃśca ahaṃ na virāgayi jātu||24||

saṃmukha nityamahaṃ jina paśye

buddhasutebhi parīvṛtu nāthān|

teṣu ca pūja kareya udārāṃ

sarvi anāgatakalpamakhinnaḥ||25||

dhārayamāṇu jināna saddharmaṃ

bodhicariṃ paridīpayamānaḥ|

bhadracariṃ ca viśodhayamānaḥ

sarvi anāgatakalpa careyam||26||

sarvabhaveṣu ca saṃsaramāṇaḥ

puṇyatu jñānatu akṣayaprāptaḥ|

prajñaupāyasamādhivimokṣaiḥ

sarvaguṇairbhavi akṣayakośaḥ||27||

ekarajāgri rajopamakṣetrā

tatra ca kṣetri acintiya buddhān|

buddhasutāna niṣaṇṇaku madhye

paśyiya bodhicariṃ caramāṇaḥ||28||

evamaśeṣata sarvadiśāsu

bālapatheṣu triyadhvapramāṇān|

buddhasamudra tha kṣetrasamudrā-

notari cārikakalpasamudrān||29||

ekasvarāṅgasamudrarutebhiḥ

sarvajināna svarāṅgaviśuddhim|

sarvajināna yathāśayaghoṣān

buddhasarasvatimotari nityam||30||

teṣu ca akṣayaghoṣaruteṣu

sarvatriyadhvagatāna jinānām|

cakranayaṃ parivartayamāno

buddhibalena ahaṃ praviśeyam||31||

ekakṣaṇena anāgata sarvān

kalpapraveśa ahaṃ praviśeyam|

ye'pi ca kalpa triyadhvapramāṇā-

stān kṣaṇakoṭipraviṣṭa careyam||32||

ye ca triyadhvagatā narasiṃhā-

stānahu paśyiya ekakṣaṇena|

teṣu ca gocarimotari nityaṃ

māyagatena vimokṣabalena||33||

ye ca triyadhvasukṣetraviyūhā-

stānabhinirhari ekarajāgre|

evamaśeṣata sarvadiśāsu

otari kṣetraviyūha jinānām||34||

ye ca ānāgata lokapradīpā-

steṣu vibudhyana cakrapravṛttim|

nirvṛtidarśananiṣṭha praśāntiṃ

sarvi ahaṃ upasaṃkrami nāthān||35||

ṛddhibalena samantajavena

jñānabalena samantamukhena|

caryabalena samantaguṇena

maitrabalena samantagatena||36||

puṇyabalena samantaśubhena

jñānabalena asaṅgagatena|

prajñaupāyasamādhibalena

bodhibalaṃ samudānayamānaḥ||37||

karmabalaṃ pariśodhayamānaḥ

kleśabalaṃ parimardayamānaḥ|

mārabalaṃ abalaṃkaramāṇaḥ

pūrayi bhadracarībala sarvān||38||

kṣetrasamudra viśodhayamānaḥ

sattvasamudra vimocayamānaḥ|

dharmasamudra vipaśyayamāno

jñānasamudra vigāhayamānaḥ||39||

caryasamudra viśodhayamānaḥ

praṇidhisamudra prapūrayamāṇaḥ|

buddhasamudra prapūjayamānaḥ

kalpasamudra careyamakhinnaḥ||40||

ye ca triyadhvagatāna jinānāṃ

bodhicaripraṇidhānaviśeṣāḥ|

tānahu pūrayi sarvi aśeṣān

bhadracarīya vibudhyiya bodhim||41||

jyeṣṭhaku yaḥ sutu sarvajinānāṃ

yasya ca nāma samantatabhadraḥ|

tasya vidusya sabhāgacarīye

nāmayamī kuśalaṃ imu sarvam||42||

kāyatu vāca manasya viśuddhi-

ścaryaviśuddhyatha kṣetraviśuddhiḥ|

yādṛśa nāmana bhadra vidusya

tādṛśa bhotu samaṃ mama tena||43||

bhadracarīya samantaśubhāye

mañjuśiripraṇidhāna careyam|

sarvi anāgata kalpamakhinnaḥ

pūrayi tāṃ kriya sarvi aśeṣām||44||

no ca pramāṇu bhaveyya carīye

no ca pramāṇu bhaveyya guṇānām|

apramāṇa cariyāya sthihitvā

jānami sarvi vikurvitu teṣām||45||

yāvata niṣṭha nabhasya bhaveyyā

sattva aśeṣata niṣṭha tathaiva|

karmatu kleśatu yāvata niṣṭhā

tāvataniṣṭha mama praṇidhānam||46||

ye ca daśaddiśi kṣetra anantā

rathaalaṃkṛtu dadyu jinānām|

divya ca mānuṣa saukhyaviśiṣṭāṃ

kṣetrarajopama kalpa dadeyam||47||

yaśca imaṃ pariṇāmanarājaṃ

śrutva sakṛjjanayedadhimuktim|

bodhivarāmanuprārthayamāno

agru viśiṣṭa bhavedimu puṇyam||48||

varjita tena bhavanti apāyā

varjita tena bhavanti kumitrāḥ|

kṣipru sa paśyati taṃ amitābhaṃ

yasyimu bhadracaripraṇidhānam||49||

lābha sulabdha sujīvitu teṣāṃ

svāgata te imu mānuṣa janma|

yādṛśa so hi samantatabhadra-

ste'pi tathā nacireṇa bhavanti||50||

pāpaka pañca anantariyāṇi

yena ajñānavaśena kṛtāni|

so imu bhadracariṃ bhaṇamānaḥ

kṣipru parikṣayu neti aśeṣam||51||

jñānatu rūpatu lakṣaṇataśca

varṇatu gotratu bhotirupetaḥ|

tīrthikamāragaṇebhiraghṛṣyaḥ

pūjitu bhoti sa sarvatriloke||52||

kṣipru sa gacchati bodhidrumendraṃ

gatva niṣīdati sattvahitāya|

budhyati bodhi pravartayi cakraṃ

dharṣati māru sasainyaku sarvam||53||

yo imu bhadracaripraṇidhānaṃ

dhārayi vācayi deśayito vā|

buddha vijānati yo'tra vipāko

bodhi viśiṣṭa ma kāṅkṣa janetha||54||

mañjuśirī yatha jānati śūraḥ

so ca samantatabhadra tathaiva|

teṣu ahaṃ anuśikṣayamāṇo

nāmayamī kuśalaṃ imu sarvam||55||

sarvatriyadhvagatebhi jinebhi-

ryā pariṇāmana varṇita agrā|

tāya ahaṃ kuśalaṃ imu sarvaṃ

nāmayamī varabhadracarīye||56||

kālakriyāṃ ca ahaṃ karamāṇo

āvaraṇān vinivartiya sarvān|

saṃmukha paśyiya taṃ amitābhaṃ

taṃ ca sukhāvatikṣetra vrajeyam||57||

tatra gatasya imi praṇidhānā

āmukhi sarvi bhaveyyu samagrā|

tāṃśca ahaṃ paripūrya aśeṣān

sattvahitaṃ kari yāvata loke||58||

tahi jinamaṇḍali śobhani ramye

padmavare rucire upapannaḥ|

vyākaraṇaṃ ahu tatra labheyyā

saṃmukhato abhitābhajinasya||59||

vyākaraṇaṃ pratilabhya ta tasmin

nirmitakoṭiśatebhiranekaiḥ|

sattvahitāni bahūnyahu kuryāṃ

dikṣu daśasvapi buddhibalena||60||

bhadracaripraṇidhāna paṭhitvā

yatkuśalaṃ mayi saṃcitu kiṃcit|

ekakṣaṇena samṛdhyatu sarvaṃ

tena jagasya śubhaṃ praṇidhānam||61||

bhadracariṃ pariṇāmya yadāptaṃ

puṇyamanantamatīva viśiṣṭam|

tena jagadvyasanaughanimagnaṃ

yātvamitābhapuriṃ varameva||62||

star of David vajrayogini mandala

THE CAUSES OF DELUSIONS (292)

ನಿಮ್ಮ ಕೈಯಲ್ಲಿ ವಿಮೋಚನೆ ~~ ಪಬೊಂಗ್ಕಾ ರಿಂಪೋಚೆ

 ಭ್ರಮೆಯ ಕಾರಣಗಳು (292)

 ಮೊದಲ ಕಾರಣ: ಅವರ ಅಡಿಪಾಯ (293)

 ಎರಡನೆಯ ಕಾರಣ: ಅವರ ಗಮನ ಅಥವಾ ವಸ್ತು (294)

 ಮೂರನೇ ಕಾರಣ: ಸಮಾಜ (295)

 ನಾಲ್ಕನೇ ಕಾರಣ: ಚರ್ಚೆಗಳು (296)

 ಐದನೇ ಕಾರಣ: ಪರಿಚಿತತೆ (297)

 ಆರನೇ ಕಾರಣ: ಅವಾಸ್ತವಿಕ ಚಿಂತನೆ (298)

Liberation in Palm of your Hand ~~ Pabongka Rinpoche

THE CAUSES OF DELUSIONS (292)

The first cause: their foundation (293)

The second cause: their focus or object (294)

THE THIRD CAUSE: SOCIETY (295)

THE FOURTH CAUSE: DISCUSSIONS (296)

The fifth cause: familiarity (297)

THE SIXTH CAUSE: UNREALISTIC THINKING (298)

अपने हाथ की हथेली में मुक्ति ~~ पबोंगका रिनपोछे

 भ्रम के कारण (292)

 पहला कारण: उनकी नींव (293)

 दूसरा कारण: उनका ध्यान या वस्तु (294)

 तीसरा कारण: समाज (295)

 चौथा कारण: चर्चा (296)

 पाँचवाँ कारण: परिचित होना (297)

 छठा कारण: अवास्तविक सोच (298)

https://youtu.be/RxtQY-6qLAw

Lamrim 35

HH The great 14th Dalai Lama

 ಈ ಜೀವನದಲ್ಲಿ ನಮ್ಮ ಮುಖ್ಯ ಉದ್ದೇಶ ಇತರರಿಗೆ ಸಹಾಯ ಮಾಡುವುದು.  ಮತ್ತು ನೀವು ಅವರಿಗೆ ಸಹಾಯ ಮಾಡಲು ಸಾಧ್ಯವಾಗದಿದ್ದರೆ, ಕನಿಷ್ಠ ಅವರನ್ನು ನೋಯಿಸಬೇಡಿ.

 HH ಮಹಾನ್ 14 ನೇ ದಲೈ ಲಾಮಾ

 इस जीवन में हमारा मुख्य उद्देश्य दूसरों की मदद करना है।  और अगर आप उनकी मदद नहीं कर सकते तो कम से कम उन्हें ठेस न पहुंचाएं।

 एचएच महान 14वें दलाई लामा

Our prime purpose in this life is to help others. And if you can't help them, at least don't hurt them.

HH The great 14th Dalai Lama

HH The Great 14th Dalai Lama

Old art Reworked on lips

 

ಸಕಾರಾತ್ಮಕ ಕ್ರಿಯೆಯನ್ನು ಕೈಗೊಳ್ಳಲು ನಾವು  ಸಕಾರಾತ್ಮಕ ದೃಷ್ಟಿಯನ್ನು ಬೆಳೆಸಿಕೊಳ್ಳಬೇಕು."

 .~~ HH ಗ್ರೇಟ್ 14 ನೇ ದಲೈ ಲಾಮಾ

 “In order to carry out a positive action we must develop a positive vision.”

.~~ HH The Great 14th Dalai Lama

"सकारात्मक कार्य करने के लिए हमें एक सकारात्मक दृष्टि विकसित करनी चाहिए।"

 .~~ एचएच महान 14वें दलाई लामा

"

FIVE IMPURITIES

In modern times government is skilled producing nuclear weapons for waging war and harming each other but government lacks skill to create peace and happiness... world at large is busily laying foundations for conflict and suffering... ~~ Ogyen Drodul Yeshi Dorjee

five impurities ［五濁］ ( go-joku): Also, five defilements. Impurity of the age, of desire, of living beings, of thought (or view), and of life span. The “Expedient Means” (second) chapter of the Lotus Sutra says, “The Buddhas appear in evil worlds of five impurities. . . . In this evil world of the five impurities those who merely delight in and are attached to the desires, living beings such as this in the end will never seek the Buddha way.” (1) Impurity of the age includes repeated disruptions of the social or natural environment. (2) Impurity of desire is the tendency to be ruled by the five delusive inclinations, i.e., greed, anger, foolishness, arrogance, and doubt. (3) Impurity of living beings is the physical and spiritual decline of human beings. (4) Impurity of thought, or impurity of view, is the prevalence of wrong views such as the five false views. (5) Impurity of life span is the shortening of the life spans of living beings. According to The Words and Phrases of the Lotus Sutra, the most fundamental of these five are the impurities of thought and desire, which result in the impurity of living beings and the impurity of life span. These in turn give rise to the impurity of the age.

Dhayani Buddha Akshobya

HAPPY NEW YEAR 2022...

 Dharani of Akshobya

NAMO RATNA TRAYĀYA OṂ KAṂKANI KAṂKANI ROCHANI ROCHANI TROṬANI TROṬANI TRĀSANI TRĀSANI PRATIHANA PRATIHANA SARVA KARMA PARAMPARĀṆI ME SVĀHĀ

The Dharani that Thoroughly Purifies Karmic Obscurations is a Sutra that contains the dharani mantra of Akshobya and says that by reciting the mantra with compassion one is able to purify many aeons of negative karma and liberate oneself and others.

Happy new year 2022...