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Remembering Death is Daily Buddhist Routine!

The Blessed Buddha once said:
Just as the mighty Himalayan mountains
Are high, all-expansive, & weighing heavily;
Just so do ageing & death suppress & defeat
All living beings in this world, whether divine,
rich, warrior, priest, trader, slave, or sweeper!
Not sparing anyone whatsoever,
Crushing anybody that is found!
Source: SN 3:25

                    
The Most Precious Altar of our Temple:
Soon this fragile body will fall to the ground,
lifeless, cast aside, without any consciousness,
stiff, cold & useless like a rotten log of wood ...
Dhammapada 41

Momentary
Whosoever knows this body
to be as temporary as a bubble,
as insubstantial as a mirror image,
May  break Mara's honey tipped arrows and
Can thus not be seen by this evil King of Death ...
Dhammapada 46

Big Surprise!
Death carries off the folly man while distracted
by gathering various flowers of sensual pleasure,
even & exactly so as the huge tsunami wave runs
all over and carries away the sleeping village.
Dhammapada 47

In the ultimate sense, beings have only a very short moment to live:
Only as long as one single moment of consciousness lasts!
Just as the cart wheel, in rolling forward as in standing still,
every time rests merely on one point of its rim: just so does any life
of any being last only as long as a single moment of consciousness lasts!
As soon as this moment is gone, that momentary being is also all gone...
One is therefore reborn millions of times in each second!
For as it was said by the ancient elders:
All life and all existence here is blinking & momentary,
All life's engaged involvement, its joy and all its pain,
Depends all only on one single discrete state of mind,
And quickly that moment passes by, for never to return...
Source: Visuddhimagga VIII,1

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Dainichi, Heian Era 1176, at Enjyo-ji in Nara
Photo Courtesy "Handbook on Viewing Buddhist Statues"


Mantra for Dainichi (Kongokai Mandala)


 Mantra for Dainichi (Taizoukai Mandala)

OVERVIEW. Dainichi Buddha (Sanskrit = Mahavairocana) represents the center (zenith) among Japan's esoteric sects. Esoteric Buddhism is another term for Vajrayana (Tantric) Buddhism, one of the three main schools of Buddhism in Asia, most widely practiced today in Tibet. The other two forms are Theravada and Mahayana Buddhism. Mahayana is the mainstream in Japan, but the country's Shingon and Tendai sects are still strongholds of esoteric traditions, especially the Shingon sect. As early as the Heian Period (794 - 1192 AD), devotees of Esoteric Buddhism in Japan worshipped Dainichi as the Central Buddha of the Universe, the Cosmic Buddha. Among non-esoteric sects, Dainichi (or Dai Nichi) is known as Birushana Buddha (Sanskrit = Vairocana). Dainichi generally supplants the Historical Buddha as the object of veneration among Japan's esoteric practitioners. Indeed, in Japan's Esoteric Buddhist traditions, Dainichi is the most important of all the myriad Buddha. In fact, Dainichi is said to be everywhere and everything, like the air we breathe, with all other Buddha and divine beings considered as emanations of Dainichi.

Dainichi's Messengers. Images of Dainichi in Japan are also often surrounded by the Myou-ou (Myo-o), warlike protectors who represent the Dainichi's wrath against evil and serve as messengers of the various Buddha.

Dainichi in Japanese Mandala (Mandara). Dainichi is the central figure in mandalas of the Shingon Sect of Japanese Esoteric Buddhism. In mandala scrolls and paintings, Dainichi is typically surrounded by four other Buddha, each representing one of the directions of the compass. The five, with Dainichi Nyorai at the center, are known as the Five Tathagatas (Jp. = Gochi Nyorai). The most widely known mandala form in Japan is the Ryoukai Mandala (Two World Mandala). Sometimes also written as the Ryougai Mandala. It is composed of two separate mandala, which together represent the central devotional images of Esoteric Buddhism. The Taizoukai (Womb World Mandala, Sanskrit = Garbhadhatu) is based on the Dainichikyou Sutra (Jp), while the Kongoukai (Diamond World Mandala, Sanskrit = Vajradhatu) is based on the Kongouchoukyou Sutra (Jp). Even today, in Japanese Shingon temples, two large mandalas are typically mounted on both sides of the main image platform. The mandala on the east side is the Kongoukai Mandala, and the mandala on the west side is the Taizoukai Mandala. The Kongoukai mandala represents the cosmic or transcendental Buddha (aka Dainichi Nyorai), while the Taizoukai mandala represents the world of physical phenomenon.

Dainichi's Mudra (Hand Gesture). Dainichi's characteristic hand gesture in Japan (although not always) is the Mudra of Six Elements -- also called the Knowledge Fist Mudra; Jp. = Chiken-in 智拳印. In this mudra, the index finger of the left hand is clasped by the five fingers of the right. This mudra symbolizes the unity of the five worldly elements -- earth, water, fire, air/wind, and space/void -- with spiritual consciousness. For a review of the most common mudra in Japan, please visit the Mudra page. For more on the Six Element Mudra, see below.

Dainichi Buddha (Nyorai) Sitting Atop Lotus
Statue Available for Online Purchase


 Dainichi Nyorai, 12th Century AD, Chuson-ji Temple

 BAN
 Japanese Pronunciation
 Most common Sanskrit Seed Syllable for Dainichi

DAINICHI - Sanskrit, Chinese, and Japanese Spellings

• Cosmic Buddha, Buddha of Cosmic Life
• All-Encompassing Buddha, All-Encompassing Lord of the Cosmos
• Life Force That Illuminates the Universe
• Spreader of Light in All Directions
• Great Solar Buddha of Light and Truth
• Great Sun Buddha, Resplendent One
• Radiant Preacher, Luminous One
• Identified closely with Birushana Buddha (Skt. Vairocana),
  whose name means "belonging to or coming from the sun"
• Especially important to Japan's Shingon Sect of Esoteric Buddhism
• Central deity among the Five Tathagata (Jp. = Godai Nyorai); these five appear frequently in Japanese mandalas, with Dainichi positioned in the center, surrounded by the other four, with each representing one of the cardinal directions.
• Dainichi's messengers are the Myo-o; also see Fudo page

Guardian of People Born in the
Zodiac Year of the Sheep and the Monkey
Who is Your Buddhist/Zodiac Patron Deity? 

DAINICHI ARTWORK IN JAPAN
Appears as central figure in Japanese Mandala
Unlike most statues of the various Buddha (Nyorai) in Japan (which are simple and unadorned), images of Dainichi Buddha are typically depicted in the guise of a Bodhisattva -- with elaborately arranged hair topped with a crown, and wearing richly jeweled ornaments or garments. In addition, Dainichi in Japan appears in different forms based on the iconography of either the Womb World Mandala (Jp. = Taizoukai) or Diamond World Mandala (Jp. = Kongoukai), in which Dainichi is frequently portrayed (see Mandala Page). The mandala art form is especially important to Japan's Shingon sect of Esoteric Buddhism, and Dainichi is their central object of worship.

Dainichi Buddha corresponds to the Historical Buddha's first turning of the Wheel of the Law in Deer Park in India, where the Historical Buddha gave his first sermon after attaining enlightenment. The Turning of the Wheel is a metaphor for teaching the way of enlightenment. Images of Dainichi are accordingly represented often with the preaching-hands gesture, called the Dharmacakra Mudra (Sanskrit; Jp. = Hokai Jo-in). See Mudra Page for more details. In both Japan and Korea, however, Dainichi's hands are more often depicted in the Mudra of the Six Elements, which is also called the "Mudra of the Fist of Wisdom," the "Wisdom Mudra," or the "Knowledge Fist Mudra." It is known as Chiken-in 智拳印 (ちけんいん) in Japan.

SIX ELEMENTS 六界
Jp. = Rokukai  ろくかい
In Esoteric Buddhism, the five elements (Jp. = Goshiki 五行) are combined with one additional element, the MIND, for a total of six. Statues or paintings of Dainichi Buddha, the central deity of Esoteric Buddhism in Japan, often portray Dainichi with a characteristic hand gesture called the Mudra of Six Elements (Chiken-in 智拳印), in which the index finger of the left hand is clasped by the five fingers of the right. This mudra symbolizes the unity of the five worldly elements (earth, water, fire, air, and space) with a six element, spiritual consciousness. Others equate the left hand with the male organ and the right hand with the female organ, and maintain that it represents, by means of sexual symbolism, the central deity of the mandala from which all the other deities emanate. According to another interpretation, the left hand represents sentient beings and the right hand the Buddha, and thus symbolizes the two-way response of the Buddha and sentient beings.

In the Mandala artform, which is of special importance to Japan's Esoteric sects (Shingon, Tendai), the five elements are considered inanimate (this equates to the Garbhadhatu or Womb World Mandala). Only by adding the sixth element -- mind, perception, or spiritual consciousness -- do the five become animate. This equates with the Vajradhatu or Diamond World Mandala. Phrased differently, there is "unity" only when the sixth element is added. Without the sixth element, ordinary eyes see only the differentiated forms or appearances.

1. Earth
2. Water
3. Fire
4. Air (or Wind)
5. Space
6. the MIND (spiritual consciousness or perception)
    

DAINICHI NYORAI
An exception to the rule
Images of the Nyorai are rarely shown wearing jewellery or ornaments, but this is not always the case. Dainichi Nyorai, in fact, is one of the exceptions to the rule. Not only does the mudra of six elements help to identify Dai Nichi, but also images of Dai Nichi often show the deity wearing a crown and jewels.

One of the most famous examples of Dainichi can be found at Todai-ji in Nara (see photo at right). This is the world-famous Daibutsu of Nara, supposedly the largest bronze statue in the world. But it is actually Birushana Nyorai, not Dainichi Nyorai -- the two are manifestations of the same deity, and different sects give the deity different names. It is likely that Dainichi was "derived" from Birushana. Click here for more on Birushana, more photos, and a history of the Big Buddha of Nara.

DAINICHI - The Cosmic Buddha and Mandalas Below text courtesy of: www.wsu.edu:8080/~dee/ANCJAPAN/GALLERY.HTM Esoteric Buddhism was founded on the principle that the two aspects of Buddha, both the unchanging cosmic principle and the active, physical manifestation of Buddha in the natural world, were one and the same. The truth of the cosmic order, which is contained in the relationships between the Cosmic Buddha and all his manifestations, cannot be known verbally. One method for understanding this truth was to comprehend it visually and symbolically; to this end, Japanese esoteric Buddhists imported the mandala (in Japanese, mandara), or circle, to express symbolically the order of the universe related to the cosmic Buddha. Since the Buddha occupied two separate realms, the mandala form that the esoteric priests imported was the Mandala of the Two Worlds, or Ryokai mandara (Ryo=two, kai=world, mandara=mandala). On the east side of the temple would be placed the Diamond World (Kongokai in Japanese, Vajradhatu in Sanskrit), which represented the world of the transcendental Buddha. It was called the Diamond World because it embodied a static, crystal clear, and adamantine truth of the universe. In the Diamond World, the Cosmic Buddha (Dainichi Nyorai in Japanese), sits in the center of assemblies of Buddhas arranged in a three by three square. Detail from Taizokai (Womb World). The Ryokai Mandara is the oldest color mandala still in existence in Japan. It is believed to have been a copy made in China and brought to Japan in 859 AD by the Tendai priest, Enchin. Photo courtesy of Washington State University. Photo Courtesy of: www.wsu.edu:8080/~dee/ ANCJAPAN/GALLERY.HTM   The other world, the Womb World (Taizokai in Japanese, Garbhadhatu in Sanskrit), was the world of physical phenomenon. In this mandala, the Dainichi Nyorai sits in the middle in relationship to all his physical manifestations ranged in several courts radiating outward from him. In the detail here, we see nine physical manifestations from the Lotus Holder's Court (which sits on the right side of the Court of Eight Petals, which is the court of the Cosmic Buddha). The physical manifestations of the Lotus Holder's Court represent the purity of all things. In the picture, you can see Buddha in several different aspects. To the bottom right, he is a three-headed, angry creature that represents the Buddha's ability to overcome evil (the three heads symbolize vigilance over evil). Most of the Buddhas, however, represent compassion or mercy. Not only are all the Buddhas surrounded by unique symbols, each one has a unique pairing of hand gestures, called mudras. The mudras are key in Buddhist practice; they recreate hand gestures from the life of Buddha. Not only did Buddha teach in words, he taught symbolically in hand gestures. Like all Buddhist art, a large part of the symbolic meaning is located in these hand gestures. For instance, the middle figure is making the semuiin gesture with his right hand (in Sanskrit, abhayamudra ). This means "fear not." Yes, an esoteric devotee could name each and every hand gesture in the picture you're looking at! An esoteric devotee would be asked to starre and meditate on each of these Buddhas in turn. He would meditate on their symbolic meaning as it is represented visually and he would meditate on that deity's relationship to the other deities as those relationships are represented visually. When he's fiinished with the Taizokai Mandara, he would move on to the Kongokai Mandara. Once he's meditated and, through visual and symblic understanding, come to comprehend all the Buddhas and their relationships across the two worlds, he will have unified himself with the Cosmic Buddha. Beginning priests would be asked to throw a blossom at each of the two mandalas; the deity that the blossom landed on would be adopted as that person's personal deity for the course of his study. The Ryokai Mandara is the oldest color mandala still in existence in Japan. It is believed to have been a copy made in China and brought to Japan in 859 by the Tendai priest, Enchin.

DAINICHI:  ONE OF THE FIVE GREAT BUDDHA OF WISDOM
courtesy buddha-gallery.net/pantheon.htm#jinas (no longer online)
The Buddha of the Zenith: Vairocana or Mahavairocana.
Japanese: Dainichi Nyorai, Rushana Butsu, Birushana Butsu
Chinese: Palushena.

He whose name means "Spreader of Light in All Directions." In Japan he is the "Great Solar Buddha of Light and Truth," "The Resplendent One," the "Radiant Preacher." Dainichi corresponds to the Historical Buddha's first turning of the Wheel of the Law in Deer Park at Sarnath, his first sermon to his disciples after his enlightenment. The Turning of the Wheel is a metaphor for teaching the way of enlightenment. Dainichi is accordingly represented in the preaching gesture, the Dharmacakra mudra (Japanese: Hokai Jo-in). In Japan and Korea, however, Dainichi can also be seen in the "mudra of the six elements," or "mudra of the fist of wisdom." This mudra is called "Chiken-in" in Japan. Please see Mudra page for details. Outside of Japan, Dainichi is sometimes shown holding a medicine jar in the left hand while the right hand forms the Abhaya or Varada mudra. 

Dainichi Nyorai (Vairocana or Mahavairocana)
Represents the Tathagata (Buddha) family among the Five Budda Families. These five families are especially important to the Shingon Sect of Japanese Esoteric Buddhism, and they appear frequently in the Japanese Ryokai mandara. Dainichi Nyorai converts ignorance and bewilderment into the wisdom of primordial awareness, or the wisdom of universal lawfulness. Dainichi is known as the primordial or cosmic Buddha, and represents the center or zenith and the color white. Dainichi also represents body, earth, and eye consciousness. For a review of the Five Great Buddha and the families they represent, please click here.

Ichiji Kinrin Butchou (Skt. = Ekaaksarausnisacakra)
AKA DAINICHI BUDDHA
Courtesy Tokyo National Museum
Formerly owned by the Hara Family.113.9 x 86.0
 Kamakura Period, 13th century

The Mudra of Six Elements (Chiken-in 智拳印) is most commonly seen in images of Dainichi in the Diamond World Mandala (Kongoukai Mandara 金剛界曼荼羅), but is also found on other deities affiliated with Esoteric Buddhism, such as Ichijikinrin Butchou 一字金輪仏頂 (e.g., Chuusonji 中尊寺 in Hiraizumi 平泉, Iwate prefecture), Sonshou Butchou 尊勝仏頂 (e.g., central deity of the East Stupa on Mt. Kouya 高野), and Daishou Kongou 大勝金剛. < This last paragraph courtesy of JAANUS >

LEARN MORE

• Buddhist-Artwork.com. Statues of Dainichi Buddha are available for online purchase at our sister site.

• Click here for more photos of Dainichi (Birushana Nyorai)
   
• Japanese Mandara (Mandala). Dainichi is the central figure in mandala of the Shingon and Tendai sects of Japanese Esoteric Buddhism. Dainichi Nyorai is typically surrounded by four other Nyorai, each representing one of the directions of the compass. The five, with Dainichi Nyorai at the center, are known as the Godai Nyorai (Five Tathagatas)
   
• www.shingon.org  (Official Shingon Homepage)
   
• www.wsu.edu:8080/~dee/ANCJAPAN/GALLERY.HTM
   

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Vairocana

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This article is about the primordial Buddha Vairocana. For the Tibetan translator, see Vairotsana.

Vairocana
Gilt-bronze Vairocana Buddha at the Bulguksa Temple and a National Treasure of South Korea.
Sanskrit:	Vairocana
Chinese:	大日如来 (Dàrì Rúlái)
Japanese:	Dainichi Nyorai
Tibetan:	rNam-par-snang mdzad
Korean:	비로자나불 (Birojanabul) or 대일여래 (Daeil Yeorae)
Vietnamese:	Đại Nhật Như Lai
Information
Venerated by:	Vajrayana
Attributes:	Emptiness
Portal:Buddhism

The Daibutsu of Tōdai-ji (a Kegon Buddhist temple in Nara, Japan). A representation of Vairocana.

Vairocana (also Vairochana or Mahāvairocana; Sanskrit: वैरोचन, Bengali: বৈরোচন, Chinese: 大日如來 Dàrì Rúlái or 毘盧遮那佛 Piluzhenafo, Korean: 비로자나불 Birojanabul or 대일여래 Daeil Yeorae, Japanese: Dainichi Nyorai, 大日如来; Tibetan: རྣམ་པར་སྣང་མཛད། rNam-par-snang mdzad; Mongolian: Teyin böged geyigülügci; Vietnamese: Đại Nhật Như Lai) is a Buddha who is the embodiment of Dharmakaya, and which therefore can be seen as the universal aspect of the historical Gautama Buddha. In Sino-Japanese Buddhism, Vairocana is also seen as the embodiment of the Buddhist concept of shunyata or Emptiness.

In the conception of the Five Wisdom Buddhas of Vajrayana Buddhism, Vairocana is at the center. His consort is White Tara (for every dhyani Buddha there is an affiliated female Buddha). The Vairocana statue in Nara's Tōdai-ji in Japan is the largest bronze image of Vairocana Buddha in the world. The larger of the monumental statues that were destroyed at Bamyan in Afghanistan was also a depiction of Vairocana. In Java, Indonesia, the ninth century Mendut temple near Borobudur in Magelang was dedicated to Dhyani Buddha Vairocana. Built by Sailendra dynasty the temple featured 3 metres tall seated stone statue of Dhyani Buddha Vairocana performing Dharmachakra mudra hand gesture. The statue flanked with statue of Boddhisatva Avalokitesvara and Boddhisatva Vajrapani.
 

The Spring Temple Buddha of Lushan County, Henan, China, with a height of 126 meters is now the tallest statue depicting the Vairocana Buddha, and also the tallest statue in the world (see List of statues by height).

Vairocana Buddha is first introduced in the Brahma Net Sutra:^[1]

“

Now, I, Vairocana Buddha am sitting atop a lotus pedestal; On a thousand flowers surrounding me are a thousand Sakyamuni Buddhas. Each flower supports a hundred million worlds; in each world a Sakyamuni Buddha appears. All are seated beneath a Bodhi-tree, all simultaneously attain Buddhahood. All these innumerable Buddhas have Vairocana as their original body.

”

He is also mentioned in the Flower Garland Sutra; however, the doctrine of Vairocana Buddha is based largely on the teachings of the Mahavairocana Sutra (also known as the Mahāvairocana-abhisaṃbodhi-tantra) and to a lesser degree the Vajrasekhara Sutra (also known as the Sarvatathāgatatattvasaṃgraha Tantra). Vairocana features prominently in the Chinese school of Hua-Yen Buddhism, and also later schools including Japanese Kegon Buddhism, and Japanese esoteric, or Shingon Buddhism. In the case of Shingon Buddhism, Vairocana is the central figure.

In Sino-Japanese Buddhism, Vairocana was gradually superseded as an object of reverence by Amitabha Buddha, due in large part to the increasing popularity of Pure Land Buddhism, but Vairocana's legacy still remains in the Tōdai-ji temple with its massive bronze statue and in Shingon Buddhism, which holds a sizeable minority among Japanese Buddhists.

Vairocana is not to be confused with Virocana, who appears in the eighth chapter of the Chandogya Upanishad as the king of the Asura.

Contents [hide] 1 Doctrine 2 Iconography 3 Miscellaneous 4 Sources 5 See also 6 External links

[edit] Doctrine

18/19th Century Indo-Nepali Style gilt and painted figure, distinct in its six-armed form, which illustrates the embodiment of the Six Perfections that are the practice of a Bodhisattva.

In the Rigveda of Hinduism, the word ‘vairocana' has the connotation of a brilliant and luminous sun. Indeed, Vairocana in Tibetan is called ‘Namnang' (rnang.par snang.mdzad), meaning ‘the illuminator', and the Japanese 大日(Dainichi) translates as "Great Sun".

In the Buddhist Mahavairocana Sutra, Vairocana teaches the Dharma to Vajrasattva, but it is utterly incomprehensible, so Vairocana provides esoteric techniques and rituals to help conceptualize the Dharma beyond verbal form. It was this sutra that prompted the Japanese monk, Kukai to journey to China to learn more about Tantric Buddhism.

Vairocana often displays the Dharmacakra mudrā. Dharmacakra in Sanskrit means the Wheel of Dharma. This mudra symbolizes one of the most important moments in the historical life of the Buddha, the occasion when he preached to his companions the first sermon after his Enlightenment in the Deer Park at Sarnath. It thus denotes the setting into motion of the Wheel of the teaching of the Dharma.

Vairocana is an idealization of this central function of the Buddha as a teacher, without which there would have been no Buddhism, and no path to enlightenment. While Amitabha Buddha is seen as a personification of Compassion (balanced by Wisdom), Vairocana is often seen as a personification of Wisdom.

[edit] Iconography

The statue of Dhyani Buddha Vairocana with Boddhisatva Avalokitesvara and Vajrapani, 9th century Mendut temple, near Borobudur, Indonesia.

An image of the Hyōgo Daibutsu depicting Vairocana in Kobe, Hyōgo Japan.

Significantly, Vairocana is said to be the sum of all the Dhyani Buddhas and combines all their qualities. He is therefore, pure white, since white is a blend of all colors.

Indeed, his lotus seat is supported by a pair of two great lions. The lion is the king of beasts and when he roars all others fall silent. Similar is the roar of Buddha's teachings, in relation to the grandeur of which all other voices of our everyday life become insignificant and fall silent. Not surprisingly, meditating on the image of Vairocana is specifically believed to transform the delusion of ignorance into the wisdom preached by the Dharma. When Gautama Buddha turned the wheel of the Dharma, it illuminated (like a sun), the hearts of men and women darkened by ignorance.

With regard to Emptiness, the massive size and brilliance of Vairocana statues is intended to serve as a reminder that all existence is empty, and without a permanent identity.

Vairocana's distinguishing emblem is the golden or solar wheel.

[edit] Miscellaneous

During the initial stages of his predication in Japan, the Catholic missionary Francis Xavier was welcomed by the Shingon monks since he used the word Dainichi for the Christian God. As Xavier learned more about the religious nuances of the word, he changed to Deusu from the Latin and Portuguese Deus.

[edit] Sources

1. ^ "YMBA's translation of Brahma Net Sutra" (in English). http://www.ymba.org/bns/bnsframe.htm. Retrieved on 2008-12-12. 

• Hua-Yen Buddhism: The Jewel Net of Indra (Pennsylvania State University Press, December 1977) by Francis H. Cook
• Meeting The Buddhas by Vessantara. Birmingham : Windhorse Publications 2003. ISBN 0904766535.

[edit] See also

• Five Dhyani Buddhas

[edit] External links

Wikimedia Commons has media related to: Category:Vairocana

• Mahavairochana Museum Exhibit
• Mantras of Vairocana
• New York Public Library Digital Gallery, early photograph of Hyōgo Daibutsu

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Last Update: March 26, 2008

HOTEI - God of Contentment & Happiness

Origin = China Taoism / Buddhism
Chinese Name Budai or Putai
Said to be an incarnation of Miroku Bosatsu
Miroku in China is known as Miluo Fo (or as Miluo Pusa)
Hotei is known as the Fat Buddha or Laughing Buddha in the West
Hotei is one of Japan's Seven Lucky Gods

Hotei. Male. The god of contentment and happiness, Hotei has a cheerful face and a big belly. He is supposedly based on an actual person, and is widely recognized outside of Japan. He carries a large cloth bag over his back, one that never empties, for he uses it to feed the poor and needy. Indeed, the Japanese spelling of "Ho Tei" literally means "cloth bag." He also holds a Chinese fan called an oogi (said to be a "wish giving" fan -- in the distant past, this type of fan was used by the aristocracy to indicate to vassals that their requests would be granted). Hotei is most likely based on the itinerant 10th-century Chinese Buddhist monk and hermit Budaishi (d. 917), who is said to be an incarnation of Miroku Bodhisattva (Maitreya in Sanskrit).

Hotei is sometimes shown surrounded by a group of small children, romping and squealing in delight around his rotund shape. For many more details on Hotei, click here for story by Jennifer Polden.

In recent times, Hotei is also referred to as the patron saint of restaurateurs and bartenders. When one over eats and over drinks, one may sometimes jokingly attribute it to Hotei's influence.

ASSOCIATIONS
Small human children near his feet


L to R Daikoku, Ebisu, and Hotei


Hotei in Kamakura Shop Window


Hotei stone statue found at Zenyo-in (Inatori City)


Ivory Hotei in collection of
 Andres Bernhard AKA Rapick - Italy


Hotei, by Kano Yukinobu
Courtesy of:
www.baxleystamps.com/litho/sr/fafe_2.shtml

HOTEI IN JAPANESE MYTHOLOGY
Below Text Courtesy of JAANUS
www.aisf.or.jp/~jaanus/deta/h/hotei.htm

Chinese = Budai. A semi-legendary itinerant 10th-century Buddhist monk who became a popular subject in Chinese and Japanese ink painting. His real name is said to have been Qici 契此 (Jp. = Keishi), whose biography is found in the 908 Song Gaosenzhuan 宋高僧伝 (Jp. = SOU KOUSOUDEN) or the "Legends of High Priests of the Song Dynasty." He lived on Mt. Siming 四明 in Mingzhou 明州, Fenghua 奉化, where he frequently strolled through a nearby town carrying his large cloth bag (Ch. = Budai; Jp. = Hotei 布袋). Thus he earned his affectionate nickname, "Priest Budai." Budai's air of "enlightened innocence" led him, like Hanshan and Shide Kanzan Jittoku 寒山拾得, to be admired as an exemplar of Zen values. Although originally he was said to have filled his bag with anything he encountered on his wanderings, later Zen interpretations speak of Budai's "empty bag." Ironically, in Japanese popular culture Budai's bulging bag and contented appearance led to his inclusion in the Seven Gods of Good Fortune. Budai was also thought to have been an incarnation of Maitreya (Miroku 弥勒). In painting Budai is shown with sparse hair, a smiling face, a large bare belly, loose garments and carrying a bag and wooden staff. In later paintings he is shown in a variety of poses, usually seated or sleeping on his bag, but also dancing, walking or pointing upwards at the moon. In Edo period painting Budai is frequently pictured together with groups of playing children. Early Chinese examples include paintings by Liang Kai 梁楷 (Jp: Ryoukai, mid-13c, Kousetsu 香雪 Museum, Koube), Muqi 牧谿 (Jp: Mokkei, late 13c), and Yintuoluo 因陀羅 (Jp: Indara, late 14c, Nezu 根津 Museum, Tokyo), while a plethora of Japanese versions range from works by Mokuan 黙庵 (?-1345) to Ogata Kourin 尾形光琳 (1658-1716) to numerous mitate-e 見立絵 prints in ukiyo-e 浮世絵. <end JAANUS quote>

Says the Flammarion Iconographic Guide:
Hotei could be the Chinese hermit Budaishi (d. 917), who was thought to be an incarnation of Maitreya; the latter is venerated in some Zen monasteries of the Oubaku sect (as at Manpuku-ji Temple in Kyoto) by the name of Hotei, the "Miroku with the Large Belly." He is represented as a Buddhist monk: bald, unshaven, smiling, with a huge belly. He holds a non-folding fan in the right hand, and leans on a large sack which contains endless treasures, a sort of horn of plenty for his followers. He is also sometimes confused with Warai-Hotoke (smiling Buddha) or with Fudaishi (Japanese version of the name of the Chinese hermit Budaishi) when he is assigned to guard monastery libraries. In this case he is accompanied by his two "sons.*" In Japan, the image of Hotei is often made as a toy for pulling or tilting. When it has wheels, the toy is called kuruma-sou (the rolling monk). In some representations in Japan, Hotei has an eye drawn on his back, a symbol of universal vision.

* Footnote: A legend relates, against all the evidence, that Fudaishi was the inventor of the buildings intended to contain the sutras (rotating libraries, called kyōdō in Japan), and built by the so-called Azekura-zukuri technique. His two sons, shown clapping their hands and laughing, are sometimes called Fuwaku (or Fuken) and Fukon (or Fujō). Sculptures at Kōmyō-ji Temple in Kamakura, and at Daikoku-ji Temple in Kyōto. <end Flammarion quote>

LEARN MORE

Buddhist-Artwork.com -- Our Sister Site !!
Three statues of Hotei are available for online purchase.

padmapani56

Budai (Chinese: 布袋; pinyin: bùdài) or Budai Luohan, pronounced Hotei in Japanese, is a figure that appears throughout Chinese culture. He is a representation of contentment and abundance, and is sometimes seen as a deity by religious Taoists and Buddhists. His image graces many temples, restaurants, amulets, and businesses. He is almost always shown smiling or laughing, hence his nickname in Chinese, the Laughing Buddha (Chinese: 笑佛).

Budai is based on an eccentric Chinese Zen (Chán) monk who lived in the time of the Liang Dynasty. He has since become incorporated into a number of Buddhist, Taoist and Shinto traditions. Some Buddhist traditions use him as an representation of the Bodhisattva Maitreya, the predicted Buddha to succeed Gautama Buddha in the future. In Japan, Hotei persists in folklore as one of the Seven Lucky Gods (Shichi Fukujin).

[edit] History

[edit] As Angida Arhat

Budai as depicted in a print by Utagawa Kuniyoshi. Note the sack in his hand.

Budai derives from the time of Sakyamuni Buddha, where there was a monk named Angida, whose name also meant calico bag.^[1] Angida was one of the original eighteen Arhats of Buddhism. According to legend, Angida was a talented Indian snake catcher whose aim was to catch venomous snakes to prevent them from biting passers-by. Angida would also remove the snake's venomous fangs and release them. Due to his kindness, he was able to attain bodhi. Both Budai and Angida have similar resemblances, as they both are rotund, seen laughing and carrying a bag, However, in Chinese art, Angida is portrayed as Budai, so it may be unclear whether the imagery between the two are similar in any way. In Nepali, it is also called hasne buddha.^{[citation needed]}

[edit] As a Chinese Buddhist monk

In the Chinese tradition, Budai was a monk who lived during the Later Liang Dynasty (907–923 AD) of China. He was a native of Fenghua, and his Buddhist name was Qieci (Chinese: 契此; pinyin: Qiècǐ; literally "Promise this"). He was considered a man of good and loving character. Apart from his character, his identification with the Maitreya Bodhisattva (the future Buddha) is also attributed to a Buddhist hymn (Chinese: 偈语; pinyin: Jiéyǔ) he uttered before his death:

彌勒真彌勒，化身千百億，時時示時人，時人自不識

Maitreya, the true Maitreya

has billions of incarnations.

Often he is shown to people at the time;

other times they do not recognize him.

[edit] Description

Budai is often depicted as having the appearance of a fat bald man wearing a robe and wearing or otherwise carrying prayer beads.

[edit] Faiths that revere Budai

[edit] Zen Buddhism

Statue of Budai in Beipu, Taiwan

The primary story that concerns Budai in Zen (Chán) is a short kōan. In it, Budai is said to travel giving candy to poor children, only asking a penny from Zen monks or lay practitioners he meets. One day a monk walks up to him and asks, "What is the meaning of Zen?" Budai drops his bag. "How does one realize Zen?" he continued. Budai then took up his bag and continued on his way.

[edit] I Kuan Tao

Statues of Budai form a central part of shrines in the I Kuan Tao. He is usually referred to by his Sanskrit name, Maitreya, and is taken to represent many important teachings and messages, including contentment, generosity, wisdom and open kindheartedness. He is predicted to succeed Gautama Buddha, as the next Buddha. He helps people realize the essence within, which connects with all beings. and he fosters the realization of tolerance, generosity and contentment; thus, he helps to bring heaven to earth.

[edit] Phra Sangkadchai/ Phra Sangkachai

Phra Sangkachai

In Thailand Budai is sometimes confused with another similar monk widely respected in Thailand, Phra Sangkadchai or Sangkachai (Thai: พระสังกัจจายน์). Phra Sangkadchai, a Thai spelling of Mahakaccayanathera (Thai: มหากัจจายนเถระ), was a Buddhist Arhat (in Sanskrit) or Arahant (in Pali) during the time of the Lord Buddha. Lord Buddha praised Phra Sangkadchai for his excellence in explaining sophisticated dharma (or dhamma) in an easily and correctly understandable manner. Phra Sangkadchai also composed the Madhupinadika Sutra.
 

One tale relates that he was so handsome that once even a man wanted him for a wife. To avoid a similar situation, Phra Sangkadchai decided to transform himself into a fat monk. Another tale says he was so attractive that angels and men often compared him with the Buddha. He considered this inappropriate, so disguised himself in an unpleasantly fat body.

Budai, Wat Don Phra Chao, Yasothon, Thailand

Although both Budai and Phra Sangkadchai may be found in both Thai and Chinese temples, Phra Sangkadchai is found more often in Thai temples, and Budai in Chinese temples. Two points to distinguish them from one another are:

1. Phra Sangkadchai has a trace of hair on his head (looking similar to the Buddha's) while Budai is clearly bald.
2. Phra Sangkadchai wears the robes in Theravadin Buddhist fashion with the robes folded across one shoulder, leaving the other uncovered. Budai wears the robes in Chinese style, covering both arms but leaving the front part of the upper body uncovered.

[edit] Folklore

Temple shrine in Taroko Gorge, Taiwan

Budai in folklore is admired for his happiness, plenitude, and wisdom of contentment. One belief, popular in folklore but not part of Buddhist doctrine, maintains that rubbing his belly brings wealth, good luck, and prosperity.

[edit] See also

• Buddhism
• Maitreya

padmapani56

What is the Mental Ability of Awareness (Sati)?

The Blessed Buddha once said:
Bhikkhus, there are these five mental abilities (indriya). What five?

The ability of Faith (saddhā)
The ability of Energy (viriya)
The ability of Awareness (sati)
The ability of Concentration (samādhi)
The ability of Understanding (pañña)

But what is the mental ability of Awareness (Sati)?
That which is Awareness, constant attention, recollection,
mental presence, mindfulness, remembering, bearing in mind,
alertness, watchful consciousness, non-neglect, non-oblivious,
non-forgetfulness, non-carelessness, and non-superficiality.
This is called the ability of Awareness, the Power of Awareness,
Right Awareness, and the Awareness link to Awakening!

But what is the Awareness link to Awakening?
Herein a Bhikkhu is mindful, furnished with excellent Awareness,
recollection, he remembers, remembers constantly, what has long
been done & long been said concerning release even very long ago.
This is called the Awareness link to Awakening...
There is Awareness of internal states and there is Awareness of
external states. Both Awareness of internal states & Awareness
of external states is an Awareness link to Awakening leading to
full knowledge, Enlightenment, & to complete emancipating release!

padmapani56

The vaulting arc of the rainbow is known as ‘Indra’s bow’

(Indradhanush), one of the weapons of the ancient Vedic sky god, Indra. The seven colours of the rainbow – red, orange, yellow, green, blue, indigo and violet on the inside. When a double rainbow occurs, the order of colours in the second rainbow is reversed. On rare occasion a similar rainbow effect is created by the moon’s light at night, producing a silver ‘moonbow’ on the opposite side of the sky. A circular rainbow known as ‘glory’, can sometimes be seen from high vantage points, such as hazy mountain summits, forming an aureole halo ring of rainbow light. In Tibetan art the rainbow takes on a more supernatural manifestation. The divine forms of deities manifest and dissolve into emptiness just as a rainbow appears and vanishes into the sky. Rainbows in Tibetan art arise from sacred places or objects, expanding outwards as they twist and interweave with other rainbows or horizontal cloudbanks. They originate from a point and eventually dissolve into space, like winding rivers of light. A miraculous phenomena in the Tibetan tradition is the taking of the ‘rainbow body’ at the time of death. This miraculous sign of realization is known as the ‘body of light’. When a great master has attained the realization of Mahamudra, the world is no longer perceived as a conceptual concrete dimension. Sine all appearance have transformed into ultimate nature of reality itself – as the fully enlightened ‘body’ of the Buddha (dharmakaya), permeating space with no solidity or separation. When the notion of a individual self has dissolved, leaving no residue of an intermediary ‘I’ between unmanifest consciousness and the appearance of a physical universe as light, the physical body is likewise perceived as merely an appearance of light. Such a master will leave instructions that his body should remain undisturbed for a period of days after his death. During this period rainbow emanates from the place where his body rests, as his consciousness remains absorbed in the state of ‘clear light’. When the miraculous rainbows have ceased, all that remains of the master’s bodily form are his clothes, hair, his fingernails and toenails. Tibetan folklore ascribes various omens to the appearance of rainbows. At the end of every rainbow is believed to be a wish-fulfilling jewel. A rainbow at night is believed to be an ominous sign. White rainbow symbolizes, the death of a yogin. A rainbow around the sun is usually caused by ice crystals, but in Tibet it is seen as an omen of the birth or death of a great teacher.

One of the most frequently painted forms of rainbow-body emanation is that of Padmasambhava, a great Buddhist teacher and tantric master. When Padmasambhava is represented as manifesting on the dharmakaya, sambhogakaya, and nirmanakaya level simultaneously, then three rainbow sources emanates from his crown, forehead and heart centres, respectively. These three rainbow-streams merge together very subtly to produce a harmonious triple whirl-pool of rainbow waves. As finely depicted in this thangka.

padmapani56

A Life-time ago

I promised to tell you how I became a Buddhist.

Promising something is easy.

Telling something is easy too.

But telling from a remembrance is quiet a different story.

I took refuge in the Buddha, Dharma and Sangha almost 19 years ago.

It didn't just happen, I was searching and it came to me.

You see, I was an alcoholic, I used to drink my self to sleep every night.

Every night from age 21 till 23.

Because my grandfather came to haunt me even after he died when I was 18.

He sexually abused me.

From age 2 till 12.

I used to suppress that memory until I became aware of it much much later.

I drank enough Beer to sedate me through the night and through the day I was numb enough to survive that for more then 11 years.

I stopped drinking in 1989. That wasn't easy.

It took a lot of soul-searching and the stamina to stay true to myself.

The first year I went to a self-help-group for addicts.

I am glad I did that because it showed me that I wasn't alone on the world and there were lots of people in far more serious cases.

Not everyone in “my” group had the same success.

But I did succeed.

Not on my own, though.

I needed a partner.

I needed someone to help me.

I went to seek the “light”.

You hear that all around you if you find your self in a very difficult stage of life.

People get “re-born”, or they found the “light”.

I wanted that too.

I needed it, it very badly.

So I turned to the bible, as I am a European woman.

I read the bible, both testaments, from the first to the last letter, but without finding the much needed light.

A friend recommended the Bhagavad Gita.

So I read Krishna's very enriching wisdom.

But that was not enough for me.

I took the Holy Qor'an to mind and read that too.

But still I was not “fulfilled”.

By that time I was working for Fair Trade and managed a “World Shop”as the are called in the Netherlands.

We got new items every day from all over the world, books, cards, clothings, jewelry, food, wine, art-work, candles and fragrance, you name it, we had it.

One day I friend of mine burned some new fragrance in a little soapstone Buddha-sculpture, we use to tell our clients exactly what kind of fragrance they would buy, how it smelled and how we experienced it.

Because fragrance, like herbs and minerals have a healing power.

The little Buddha who was holding the fragrance stick in it's tiny hands caught my special attention. I remember thinking it would burn it's hands at the end of the fragrance stick. My friend laughed and told me that the good lord Buddha would suit me fine because of the compassion I felt for the little chap.

I must have given her a crazy look because she stood up, walked to the book-case and brought a book about Buddha and Buddhism with her.

Being the greedy reader and learner I immediately started reading.

And what would you know...

It spoke to me, it enlightened me, I felt at home right away.

For years I kept on reading.

I never knew there were so many different ways to Buddhism.

At first I was tempted to find a Buddhist Temple here in Holland, but that was not that easy. There is a big wheel of motion and a small way of motion and I didn't want to chose.

I had to chose sides all my life, chose my mothers side or my fathers side, chose my sisters side or the neighbors. And like in all religions Holland has many side in Christianity too.

And don't get me starting about the many Hindu deities as well!

So I chose for myself.

I would learn everything about following the path of Buddha on my own way.

That's so typical Lizzy. Always try out herself before asking any one else.

But this time I was right.

I took refuge in the Buddha, the Dharma and the Sangha in a meditation and asked for Guidance.

That never stopped.

I am being guided through everything during my whole life.

As long as I stay in my own truth, nothing can touch me.

You're warm, safe and enlightened all the time.

And that was exactly what I was looking for, because that was denied to me the first half of my life.

Padmapani56 aka Lotus StGeorge. 2009

padmapani56

Purity comes by Guarding the 3 Doors of Action:

Friends, there are these three purities:

Purity of Mental Action!
Purity of Verbal Action!
Purity of Bodily Action!

Herein, what is purity of bodily action?
It is the complete abstention from killing any breathing being, avoidance of taking
whatever is not freely given, & refraining from any misbehaviour in sensual desires...

Herein, what is purity of verbal action?
It is abstention from any false lies, avoidance of all aggressive speech, abstention
from divisive slandering speech, & refraining from all idle & empty hear-say gossip...

Herein, what is purity of mental action?
It is non-envious non-greediness, kind & gentle non-ill-will, and noble right view...

These 3 behavioural purities are:
Like the earth are they in properties; a firm footing to those, who desire Freedom..
Like water are they, for they wash away all the spots of the mental defilement..
Like fire are they, for they burn the whole forest of the mental obstructions..
Like wind are they, for they blow away all the dust of mental obscuration..
Like a ship are they, for they ferry those, who desire Peace across this Samsara..
Like a shelter, for they restore Faith in those, who are frightened by Ageing & Death..
Like a guide are they, leading any, who wish Ease out of the jungle of wrong views..
Like a mirror are they, making any who want Bliss to see the Clusters of Clinging..
Like an umbrella, warding off the incessant scorching of Greed, Hate & Ignorance..
Like the sun are they, for they dispel the darkness & gloom of Deluded Confusion..

Who fully guards his speech, is well controlled in mind,
Who does nothing disadvantageous through the body's door,
Who purifies this simple triple course of any acted behaviour,
Will win both the path & the fruit, all the Seers have enjoyed!

padmapani56

Attraction to the Expanse of Objects can never be Satiated!

The Blessed Buddha once said:
The eye, the ear, the nose, the tongue, the body & the mind, Bhikkhus,
is an ocean of attractive stimuli for any uninstructed ordinary person...
It's stream of water consists of forms, sounds, smells, tastes, touches,
and mental states, that all are seductive, gorgeous, alluring, agreeable,
pleasing, enticing, tempting and tantalizing.... Here this entire world and
it's devas, it's maras, and brahmas, this generation with it's recluses &
priests, it's kings and normal people, almost all are submerged, being like
an entangled & knotted coil of thread, like intertwined weeds, who all are
unable to pass beyond this dimension of misery, these painful destinations,
these lower worlds, this ocean of Suffering by death again, this Samsara...!
One who withstands that mighty and strapping current consisting of forms,
sounds, smells, tastes, touches, and mental states is said to have crossed
this sensual ocean of the eye, the ear, the nose, the tongue, the body and
the mind, with it's great waves, whirlpools, terrifying sharks, and demons!
Crossed over, gone all beyond, such a Hero now stands safe on high ground...
Having extinguished all attraction, aversion & blind ignorance, one has crossed
this ocean so hard to cross with dangers of terrifying sharks, scary whirlpools,
waves & creepy demons...  Such a chain-breaker and death-forsaker, elevated
without accumulations, has eliminated all Suffering by leaving all behind any
renewed existence... Transcended, he cannot ever be measured or recognized!!!
I tell you, Bhikkhus: He has confused even the King of Death...

 
The Ocean of Sense Stimuli overcomes and drowns any sentient being!

padmapani56

The Event of Awakening:

At that time a girl named Sujata Senani lived in Uruvela. When adult,
she prayed before a certain Banyan tree, that she might get a husband
equal to herself in caste and that her firstborn may be a son. Her prayer
was successful, since so indeed did it happen. At the full moon day of the
Vesak month, she rose at early dawn & milked the cows. As soon as new
buckets were placed under the cows, their milk poured forth in streams
spontaneously all by itself. Seeing this miracle, she knew something special
was going on.

Sujata offering the Bodhisatta her milk rice.

( Read more... )

padmapani56

The Gau box (Charm box) is in wide use in Tibet, Mongolia, China, and Nepal and throughout the Himalayan area mainly by the Buddhists. The Gau boxes are supposed to possessed talismanic properties. They are meant to ensure auspiciousness, to promote the fulfillment of aspirations, and to protect from harm. Most amulets offer general protection against common, recognized evils: malevolent spirits, witches and ghosts, the jealous eye, black magic, disease, death, infertility and general misfortunate. A Gau can consist of cloth fragments from a lama or saint, soil from a hallowed site, or any material upon which sacred prayers are inscribed. An amulet also contains the image of deity, grains of rice charged with sacred power in a tantric ritual.

The iconography on Gau boxes is consistent with the aims of the amulets contained within, Bodhisattva Avalokiteshvara, the personification of compassion assumes an auspicious one hundred and eight forms to respond to the needs of his devotees. His form Simhanada Lokeshvara is considered particularly effective curing diseases. The five Dhyani Buddhas represent the celestial aspects of the historical Buddha and his various powers. Together they form a sacred assembly, powerful and profoundly auspicious.

The front of the present Gau box depicts a mandala, and the central part of which portrays Shakyamuni Buddha in preaching pose. The image of the Buddha is made of copper. The border of his aureole and halo is made of mm sized red coral balls. The eight spokes of the wheel is made of faceted turquoise. The rim of the Wheel is made of thirty-one coral tubes.

The wheel in general is an ancient Indian symbol of creation, sovereignty, protection, and the sun. In Buddhism the wheel is the symbol of the Buddha’s teachings and emblem of the ‘chakravartin’ or ‘wheel turner’ identifying the wheel as the Dharmachakra or ‘wheel of law’. The Tibetan term for Dharmachakra literally means ‘the wheel of transformation’ or spiritual change. The wheel’s swift motion symbolizes the rapid spiritual transformation revealed in the Buddha’s teachings, and as a weapon of change, it represents the overcoming of all samsaric obstacles and illusions. Buddha’s first discourse at the Deer Park in Sarnath is known as the first turning of the Wheel of Dharma of the Four Noble Truths – the truth of suffering, its origin, its cessation, and the truth of the Noble Eight Fold Path, which leads to the cessation of suffering.

The hub of the wheel symbolizes moral discipline, the eight spokes symbolizes analytical insight, and the rim, meditative concentration. The eight spokes point to the eight directions and symbolize the Buddha’s Noble Eight Fold Path.

The space between the spokes of the Dharma wheel of this Gau box is decorated with repouse-work. The area outside the rim of the wheel is also decorated with similar design. The mandala has four gateways in four cardinal directions. A set of three turquoise balls are set in each four gateways and four corners of the square. Four half vajra are depicted in four corners, outside the building. The walls of the square are exquisitely decorated with sixty-seven red coral tubes and thirty-five turquoise rectangles. The Gau box can be suspended by a chain from the reel ornamented tube at the top. Twin large turquoise and an oval lapis lazuli are set on the front of the reel. At the bottom, a similar a reel ornamented tube appears capped with conical ends of turquoise, and below that is a ring for suspending other ornaments or tassel. The outer walls of the box are decorated with zig zag design of wire work with twenty-two triangular red corals.

padmapani56

Eight Auspicious Symbols

The Symbolism of the eight auspicious signs reveal our progress along the Buddhist spiritual path.

The Umbrella
symbolizes the umbrella of the Buddhist community and
teaches us that first we should enter the Buddhist family.

The Fish
symbolize harmony indicating that under this umbrella
we should always live in harmony and peace.

The Vase
symbolizes wealth and teaches us that we should enjoy the inner wealth of our faith, moral discipline, our study and practice of Dharma,
benefiting others, sense of shame, consideration for others, and wisdom.

The Lotus
symbolizes purity which indicates that we should always strive
to become a pure being by practising the Bodhisattva's way of life.

The Conch Shell
symbolizes the Dharma Jewel and teaches us that we should
accomplish the Dharma Jewel, the realizations
of the stages of the path, within our own mind.

The Knot of Eternity
symbolizes an uncommon quality of Buddha's realizations,
namely his realization of omniscient wisdom.

The Victory Banner
symbolizes an uncommon quality of Buddha's abandonment, his abandonment of the delusions and mistaken appearance.

These last two signs together indicate that through gaining the Dharma Jewel, the realizations of the stages of the path to enlightenment,
we shall attain these two uncommon qualities of Buddha.

The Dharma Wheel
indicates that, having attained these two uncommon qualities of Buddha, we are able to lead all living beings to permanent liberation from suffering, principally by turning the wheel of Dharma, that is by giving Dharma Teachings. This is our final goal. 

(source: http://www.meditationinliverpool.org.uk/HTML-Pages/About-Buddhism/Buddhist-Art/Eight-Auspicious-Signs.html)

padmapani56

Scott Eklund / P-I

His Holiness the Dalai Lama bumps fists with musician Dave Matthews.

Thousands turn out; Dalai Lama avoids politics

By JOHN IWASAKI, BRAD WONG AND AUBREY COHEN P-I REPORTERS

Leave it to the Dalai Lama to find compassion even in war and politics.

See photo gallery - See video of the Dalai Lama

The exiled political and spiritual leader of Tibet told an audience at KeyArena on Friday afternoon that compassion can and should be practiced in all aspects of life, for the betterment of both an individual child and the world. On the opening day of the five-day Seeds of Compassion conference, the Buddhist monk said education, social work, economics -- "every human action" -- could be improved through compassionate action. "Even warfare (can be conducted) out of compassion," he said. "Destruction is much less." ( Read more... )The Dalai Lama also said that politics was not "something dirty" in itself but was made so by politicians who lacked compassion. That was as close as his comments veered toward any mention of political conflict, the topic hanging over the visit of the Dalai Lama at a time of unrest in Tibet and protests around the world related to China's human rights record. About 5,700 people attended the panel discussion at KeyArena on putting compassion into action. Earlier Friday, the Dalai Lama launched the conference at the University of Washington, speaking to about 6,500 people at Hec Edmundson Pavilion. He received standing ovations at both venues, where he shared the stage with scientists and child-learning specialists. The monk finished his long day with an onstage dialogue with Dave Matthews that preceded a benefit concert at KeyArena. The 4 1/2-hour event began with a staged talk with the Dalai Lama by Matthews and NBC broadcast journalist Ann Curry, as well as a surprise, semiacoustic set by Seattle band Death Cab for Cutie. "Everyone told me to be myself -- and myself was nervous," Matthews quipped about his conversation with the Dalai Lama. During the UW panel discussion, which examined the scientific basis for compassion and early-childhood education, the political turmoil in Tibet was not directly addressed. But in his opening remarks, conference organizer Dan Kranzler of the Bellevue-based Kirlin Charitable Foundation alluded to tensions in China-controlled Tibet. "And may I say personally, the world knows the truth," he said. "The world knows." The Dalai Lama applauded, took Kranzler's hand and then embraced him. The Tibetan leader told his UW audience that "problems happen because of wrong views and wrong action." He encouraged his listeners to pursue their own questions and answers. "Then implement -- seriously, sincerely," he said. The Dalai Lama drew chuckles at Hec Ed when he asked leading brain and health researchers whether fear or a strict teacher speeds up learning in babies. He quickly acknowledged that it's best for children to learn in a safe, happy environment. The 72-year-old monk, wearing a maroon robe and a matching visor because of the bright stage lights, sat in a red chair, often with his legs crossed and off the ground. He occasionally clasped his hands in a prayerful position and talked in both English and Tibetan. A translator sat next to him. At the KeyArena panel discussion, he said that the practice of compassion "brings inner strength, calmness, less fear ... and, of course, sound sleep. I love my sleep," he said as the audience laughed. Panelists stressed the importance of modeling compassion to children from infancy, saying that the provision of physical needs was not enough and that parents need to be deeply involved socially, emotionally and academically. John Gottman, a Seattle marriage and family researcher, related the time he scolded his then-4-year-old daughter for playing with challah bread before it was blessed on the Jewish Sabbath. As she cried, he realized she was just hungry and made her a piece of toast. "Well, Daddy," she said. "I hope you learned something from this. You don't say 'time out' to a big girl. You talk it over and you solve the problem." Karen Gordon, who leads Los Angeles-based Whole Child International, an organization that cares for orphaned and neglected children, said parents need to plan a special moment each day to connect with their children, even if it's as simple as getting ready for bed. Since a person's well-being is "directly or indirectly connected with the rest of the world," the Dalai Lama said, "from the selfish viewpoint, practice more compassion. You get more benefit." He also acknowledged that he learned about compassion from his own childhood -- "My father (was) very short-tempered" -- and that he didn't have all the answers. While animals innately raise their young, humans need to be taught to be responsible, he said. "But how? I don't know. My knowledge is just as you (possess)," he told panelists, calling for academic and social work experts to make concrete recommendations on "how to educate from kindergarten up to the university level." "Not just necessarily for one child," he said, "but everybody involved in the future of the world. ... Ultimately, that's the preparation for world peace." Before Friday night's benefit concert at KeyArena, Matthews and the Dalai Lama decried the machismo driving many global conflicts. "Now it's time to start female rule," the Dalai Lama said with a big smile. Matthews then praised his mother for teaching him values that kept him out of gangs as a teen. "I always thought my mother should be queen of the world," he said. Responded the monk: "My compassion comes from my mother's affection." Some of those attending the various sessions said they took the Dalai Lama's message to heart. "To know the conversation that started will have a ripple effect will be amazing," said Neave Megenhardt, of Ballard. Her husband, Phil, said he was encouraged to know that he was doing some of the parenting tips advocated by panelists. Even though organizers said that no conference tickets were available, the UW and KeyArena panel discussions had a total of more than 4,500 empty seats. Many tickets had been given in blocks to organizations, which might not have fully distributed their allotment, an organizer said. With seats presumably no longer available at events featuring the Dalai Lama, the conference was supposed to be broadcast at 11 sites around the city. But one church site was locked and quiet at 9 a.m., when the first session was set to start, while another couldn't get its TV going. And, while sound from a separate show occasionally broke into the broadcast at the Center for Spiritual Living in Hawthorne Hills, two dozen people watched the session and seemed to come away satisfied. "I was crying a lot of the time," said Mary Kelly Greene, of Seattle, one of many people who took off from work to see the Dalai Lama. "I think it's extraordinary that he's here in Seattle and I wanted to be a part of that energy." A half-dozen people watched the afternoon session broadcast at the Ballard library. The turnout disappointed Meg Pettibone of Seattle. "I wanted more of a group experience here," she said. Joy Barrera, of Seattle, said she admired how the Dalai Lama dealt with the occupation of his country and oppression of his people. "It puts all of our troubles in perspective," she said. The Dalai Lama's visit here is the first to the U.S. since riots erupted last month in Tibet. Worldwide protests against the Beijing Olympics also have intensified, largely because of the Chinese government's controversial human rights record. The Chinese government has blamed the Dalai Lama for the protests and said that Tibetans have been violent.

THE DALAI LAMA'S DAY

SINGING: His Holiness bumps fists with Dave Matthews after their conversation about compassion in the media and in music at KeyArena. Also on stage is Ann Curry of NBC News. TEACHING: The Dalai Lama talks with his interpreter, Dr. Thupen Jinpa, at KeyArena during a discussion on how parents and educators can bring compassion into the lives of children and families. LEARNING: The Dalai Lama during a panel discussion titled the "Scientific Basis for Compassion: What We Know Now" at Bank of America at Hec Ed Pavilion at the University of Washington.

EVENTS SCHEDULE

These events, each featuring the Dalai Lama, are full and will be webcast at seedsofcompassion.org and broadcast on the channels indicated. SATURDAY

1 to 3 p.m. -- The Heartbeat of Humanity. Includes a diverse celebration of compassion expressed through music, art, dance and spoken word. Coverage starts at 1:30 p.m. on KONG 6/16. SUNDAY

10:30 a.m. to noon -- Discussion featuring the Dalai Lama on the importance of philanthropy to benefit social, emotional and early childhood learning. MONDAY

10:45 a.m. to noon -- Children and Youth Day. Includes 15,500 students and educators expressing compassion through art and stories. Seattle Channel 21 and UWTV Channel 27.

3 to 5 p.m. -- University of Washington honorary degree awarded. UWTV Channel 27.TUESDAY

9:30 a.m. to 1:45 p.m. -- Youth and Spiritual Connection Day. Includes an interfaith discussion with South African Archbishop Desmond Tutu and others. UWTV Channel 27. PUBLIC WORKSHOPS Seats remain open for 80 workshops on a variety of topics Sunday, Monday and Tuesday. For details, go to wiki.seedsofcompassion.org/workshops.

TV SCHEDULE: DALAI LAMA EVENTS

These events, each featuring the Dalai Lama, are full and will be webcast at seedsofcompassion.org and broadcast on the channels indicated. SATURDAY

1 to 3 p.m. -- The Heartbeat of Humanity. Includes a diverse celebration of compassion expressed through music, art, dance and spoken word. Coverage starts at 1:30 p.m. on KONG 6/16. SUNDAY

10:30 a.m. to noon -- Discussion featuring the Dalai Lama on the importance of philanthropy in social, emotional and early childhood learning. MONDAY

10:45 a.m. to noon -- Children and Youth Day. Includes 15,500 students and educators expressing compassion through art and stories. Seattle Channel 21 and UWTV Channel 27.

3 to 5 p.m. -- University of Washington honorary degree awarded. UWTV Channel 27.TUESDAY

9:30 a.m. to 1:45 p.m. -- Youth and Spiritual Connection Day. Includes an interfaith discussion with South African Archbishop Desmond Tutu and others. UWTV Channel 27. PUBLIC WORKSHOPS Seats remain open for 80 workshops on a variety of topics Sunday, Monday and Tuesday. For details and locations, go to wiki.seedsofcompassion.org/workshops.