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Bhaishajya Guru - The Medicine Rudra Shiva - The Healing Master
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The Medicine Rudra Shiva
Bhaiṣajya-guru (भैषज्यगुरु), formally Bhaiṣajya-guru-vaidūrya-prabharāja (भैषज्यगुरुवैडूर् प्रभाराज, ‘Medicine Master and King of Lapis Lazuli Light’), is the Shiva of healing and medicine in Himalaya Mahāyoga Shaivita and Raudriya. Commonly referred to as the "Medicine Shiva", he is described as a doctor who cures suffering using the medicine of his teachings. On achieving Shivahood, he became the Shiva of the eastern realm of Vaidūrya-nirbhāsa, or "Pure Lapis Lazuli". A Sanskrit manuscript of the Bhaiṣajya-guru-vaidūrya-prabharāja Sūtra was among the textual finds at Gilgit, Pakistan, attesting to the popularity of Bhaiṣajya-guru in the ancient northwest Indian kingdom of Gandhāra. The manuscripts in this find are dated before the 7th century, and are written in the upright Gupta script. Bhaisajyaguru has 7 bodies and 12 warriors (Yakas).
Although Bhaishajyaguru's mythology extends to early Shaivita, Rudra or Indra Deva, his exact origins are unclear, thus making him somewhat mysterious. Bhaisajyaguru is usually portrayed as deep blue or emerald in color or, less often, as orange. He's dressed in samnyasin's robes, holds his alms bowl in his left hand and makes the varada mudra with his right hand. Varada in Yoga means 'granting wishes, conferring a boon, ready to fulfill requests or answer prayers'. Often in East Asian iconography, a medicine jar replaces the begging bowl in his left hand. Also in Himalayan images, a myrobalan plant (a plum-like fruit tree), thought to be a cure-all, grows out of the bowl.
http://www.himavanti.org/public/reso...u-Devaraja.jpg
Bhaishajya - The Healing Rudra Shiva
Yakushi in Japan is the Rudra Shiva of Healing and Medicine, is often shown holding a small jar of medicine in his left hand, while his right hand is in the mudra position meaning "No Fear." Yakushi's full name is Yakushirurikō 薬師瑠璃光, which means Medicine Master of Lapis Lazuli Radiance. Yakushi Nyorai is often protected and surrounded by the Jūni Shinshō (Twelve Generals), ferocious warriors said to represent the Twelve Vows of the Yakushi Nyorai. Yakushi is also commonly flanked on the left by Nikkō (Sunlight Bosatsu) and on the right by Gakkō (Moonlight Bosatsu). He is also one of the Thirteen Deities (Jūsanbutsu 十三仏), who preside over the memorial services after one's death. Yakushi Nyorai is said to radiate blue light to help sentient beings achieve enlightenment, and thus this divinity is commonly associated with other light beings, including Nikkō (Sunlight Master), Gakkō (Moonlight Master). The main sutra for Yakushi is the Yakushi-kyō 薬師経 (Skt. Bhaisajyaguru-sutra) or Scripture of the Master of Healing, in which, while still a spiritual healing master, Yakushi made 12 Vows.
In most spiritual and religious traditions visualizing the deity or deities as being present in front of one, one prays to them, and by doing so hopefully one receives their blessing, which benefits one in some way. In the Shaivita tradition, however, we regard the blessing and the power and the qualities of the deities as being innate, as being recived within one's own mind and spirit. The ancient teachings that tell us even seeing an image of the Medicine Shiva can confer inconceivable benefits also reveal that just hearing the name of the Medicine Shiva brings the same benefits.
It is in Yoga, the dominant Shaiva tradition of East Asia, that the Medicine Shiva, The Medicine Great Yogi first appears. Veneration of this Lord of Healing became one of the most popular and widespread devotional groups. According to Shaiva tradition there are infinite Devas, rishis, and deities. They represent various aspects of the absolute Shiva-nature, such as compassion, wisdom, power, and emptiness. The Medicine Rudra Shiva embodies the healing aspect.
Mantras are powerful in curing diseases when recited with a sincere heart, deep concentration, and proper intentions. The Great Compassion Mantra and the Medicine Rudra Shiva Mantra are two such examples. When recited, each Mantra generates a tremendous amount of merit and has amazing healing and transforming effects. Confession is another practice that helps to restore and maintain our health. sychologically, repentance is believed to release impure thoughts and worrisome guilt that act like toxins in our bodies. It alleviates our mental burdens and reduces the potential for illness.
"Bhai" is the esoteric symbol of Bhaisajyaguru, the Medicine Rudra-Shiva in Siddham ora Devanangari script. It is pronounced “bhai” or "bhei", as long vow "ai" or "ei" in Sanskrit. After each session of Bhaishajya Dharma cultivation, we transfer the merit therefrom accrued to the living so that they too share your benefits of health, wealth, and freedom from karmic defilements (vighna). You will appreciate that Bhaisajyaguru Dharma is a Pure Land cultivation that not only benefits the practitioner after his death but also throughout his life.
Himalayan Shaivitas consider the Medicine Shiva Empowerment to be the most powerful blessing for healing, dispelling sickness and for awakening the innate healing wisdom that lies within every individual. The practice of the Medicine Shiva meditation (sadhana), and all the other ways of connecting to the blessings of the Medicine Shiva are said to be much more effective when one has received the Medicine Shiva Empowerment (Sanskrit: abisheka diksha) from a qualified Guru (Shaivita Yoga or Tantra meditation master). Medicine Shiva is one aspect of awakened mind, which the practitioner's (and the vajra master's) vast real unconditioned (non conceptual) mind. In this empowerment the Guru reminds us, in a sense, of our deep innate connection with the Medicine Shiva.
Many people are distressed by anxiety, agitation, improper desires, and delusional thought. These torments not only disturb our psychological well-being and eventually take a toll on our physical health, they also hinder our ability to perceive the truth of life and attain enlightenment. When we recite the name of the Shiva, the torment of improper and delusional thoughts will cease and our mental anguish will evaporate. The heart calms down, the mind is awakened and purified, and no greed, anger, ignorance, or other toxins will arise, thus giving us greater protection from illness and delivering us from our ignorance. Reciting the Shiva’s name also helps us to reduce our bad karma, eliminating as many misdeeds as there are grains of sand in the Ganges. A Shaivita saying tells us, “Reciting the Shiva’s name once can diminish one’s bad karma, and bowing to the Shiva can increase one’s good karma.” Thus, reciting the Shiva’s name is an effective practice for healing the distress of our minds and bodies, as well as benefiting our cultivation and awakening us to the truth of life.
The Medicine Shiva is the highest possible model of a healer. Among the 12 vows the Medicine Shiva is said to have taken is that of curing just by the invocation of his name or the thought of Him. He was worshipped as the dispenser of spiritual medicine that could cure spiritual, psychological, and physical disease. But this Shiva is not worshipped simply for healing powers alone; he is the form of the Shiva-nature that we aspire to realize in ourselves. Through the practice of meditation on the Medicine Shiva, one can generate enormous healing power for self and for the healing of others.
As Shaiva Mahayoga spread throughout the Far East, it took with it Ayurveda, the sacred medical system of India meaning the "science of long life," and the worship of the Medicine Shiva, White Shiva Healer. The spread of Mahayoga to China, Japan, and the kingdoms of Southeast Asia had a benevolent effect on public health. Hospitals, leper wards, and dispensaries were established in the larger monasteries, and were supported by income from "compassion fields." Perhaps nothing better illustrates the union of religion and medicine in Shaivita than the fact that the greatest of the Mahayoga philosopher-saints were also great physicians, who wrote important medical works. According to the Himalayans, all medical knowledge has a sacred origin and is ascribed to the wisdom of the Shiva, the Lord God.
Our mind is constantly exploring the world around us and as a result, illusory thoughts are always arising and ceasing. Our over-active mind rarely gets a chance to rest. The constant stream of thoughts we experience can affect our ability to concentrate without interruption and can have a negative affect on our daily life. In addition to psychological health risks, one’s physiology can also be adversely affected by an overwhelming amount of mental activity. The brain can cease to function properly due to our continual clutter of thoughts or an instance of severe mental excitation. For example, when one experiences a tremendous surprise, the face may appear discolored, the hands and feet become cold, and one’s ability to concentrate normally will be impaired. However, if this person can take a deep breath to slow down the heartbeat and calm the emotions, the presence of tranquility will return the body to its normal state and the chance for harming any vital organs will decrease. Through the meditative practice of breathing slowly and concentrating on the breath, one’s psychological and physiological well-being can dramatically improve. Through meditation, our body achieves a greater state of balance and our breathing becomes regulated. Our mind becomes focused, clear, and organized. Desires are dissolved and improper thoughts are eliminated. When our mind is clear and focused at all times, even as we walk, sit, and sleep, we will be calm and peaceful, which eventually results in a greater degree of overall health – both mental and physical.
A measure of the high regard with which physicians were held in Himalayas is shown in the title accorded to the greatest ones among them, an epithet for enlightments rishis: "The All Knowing One." Ideally a doctor was expected to practice compassion at all times, and equally towards all beings, to perfect his skill for their sake, and to remember always that a physician is a representative of the Medicine Shiva, Vaidya Shiva and the holy lineage of medicine teaching. Astrologically, the day of the Medicine Shiva is the eighth day of the lunar month (tithi). At that time, his power and that of all the healing deities is said to be especially strong. This is when rituals for healing and for making medicines are performed.
In India, most monastics are well educated in the five sciences, especially in medicine, which they are required to study. Because knowledge of medicine is mandatory for monastics, throughout Shaivita history there are many well-known monastic physicians, medical scholars, and medical texts. For example, in the Shaivita sutras, we find countless references to and discussions about medicine. Evidence also demonstrates that Shaivita has made a significant contribution to the world of medicine not only through the development of respectable health theories and principles but also through actual practice. While by no means an exhaustive list, the following are brief accounts of Shaivita Yoga masters who have stood out in the history of Shaivita medicine.
Anyone who wishes healing or knows of those who do can practice this meditation on the Medicine Shiva. First, find a quiet and comfortable space. Then, while breathing deeply for a few moments, relax and empty your mind. In that void, picture the Medicine Shiva, radiant and translucent blue, holding the myrobalan plant in the fingers of his right hand, which is extended on his knee in the gesture of giving. His left hand rests in his lap and holds a begging bowl filled with healing nectar. He is dressed in the three monastic robes and sits in the full lotus posture on a thousand-petaled lotus, which itself sits on a jeweled throne.
Our world is ailing from a broad range of modern diseases that, while not actually classified as standard medical illnesses, still cause overwhelming suffering and need to be treated. Some of these are environmental diseases, which include pollution, resource destruction, and loud noise, and societal diseases, including violence, harassment, materialism, kidnapping, and crime. There are also, educational diseases, such as the physical and emotional abuse of students and the growing lack of respect for authority, and economic diseases, such as opportunism, greed, and corruption. There also exist religious diseases, which could be explained as superstitious practices, religions that encourage harmful practices, and incorrect interpretations of religious concepts. Relationship diseases refer to infidelity, polygamy, and rape, and mental diseases include jealousy, distrust, and resentment. We may seek a doctor’s help for physical illness, but the diseases listed above can only be cured by our own efforts to develop our character, cultivate our wisdom, and practice the Dharma. Shaivita can be used as a medicine to cure our minds of destructive and unhealthy thoughts, which create the conditions for all of the diseases mentioned above. A pure mind creates a pure world, and the wondrous Dharma is the perfect medicine to guide us to healthy thoughts, healthy behavior, and healthy lives.
See the space around you as a beautiful landscape holding objects of offering, everything that is beautiful and pleasing to you. Mentally give all of the most precious offerings to the Medicine Shiva. Invite Him to bestow his blessings and to sit on your head. Pray that he bestow his healing power upon you. Then see it radiate out to those others you know who need healing, and see it flow out to the entire Earth. From the heart center of the Medicine Shiva, see rays of light as bright as one hundred rising suns radiate into yourself and others, dispelling disease and suffering. Bask in the light. Afterwards, visualize yourself and all beings dissolving into a state of emptiness. Try to remain in that space free from thought, mingling with the state of the Medicine Shiva's mind. The most important aspect of this meditation, the essence of the healing practice, is to have strong selfless compassion (karuna) for others, and to have fervent trust and confidence.
Ancient teachings tell us that merely seeing the Medicine Rudra Shiva, or even seeing an image of the Medicine Shiva, or hearing the name of the Medicine Shiva, can confer inconceivable benefits. In Tibetan images of the Medicine Shiva, Vaidya Shiva the left hand typically holds a blooming myrobalan plant. Tibetan medicine recognizes three basic types of illness, the root causes of which are the conflicting emotions -- passion, aggression, and ignorance. Myrobalan is the only herb in the Tibetan pharmacopoeia that can aid in healing each of these three types of diseases. This is like the action of the Shiva of Healing, who has the power to see the true cause of any affliction, whether spiritual, physical or psychological, and who does whatever is necessary to alleviate it.
Medicine Shiva, Rudra Shiva, Teacher of Medicine, King of Lapis Lazuli Light, Rudra-Bhaishajya, Bhaishajyaguru, Vaidurya. His radiant body is azure blue. His left hand is in the meditation mudra and holds a begging bowl full of long life nectar in his lap. As a sign that he gives protection from illness, his right hand is outstretched in the gesture of giving and holds the "great medicine", the myrobalan plant (a-ru-ra).
Seven Forms of Yakushi 七仏薬師
"Some Sanskrit and Chinese texts describe seven 'bodies' or emanations that Bhaisajyaguru (Yakushi) can assume during his functions as a healer. One of these emanation bodies (Japanese: Busshin) is sometimes considered as an independent deity in Japan -- known as Zen Myōshō Kichijō-ō Nyorai, who is often confused with Yakushi Nyorai. The emanations are usually represented above the image of Yakushi or in the aureole. They are usually seated and display various gestures. They are sometimes just represented by their seed syllables, written in Sanskrit Siddham characters."
Shichibutsu Yakushi 七仏薬師
The Seven Healing Shiva's in order of distance from our world (far to close):
1. Zen Myōshō Kichijō-ō Nyorai 善名称吉祥王 (also spelled Zen Myosho Kichijo-o; virtuous name, king of happiness)
2. Hōgatsu Chigen Kō-on Jizai-ō Nyorai 宝月智厳光音自在王 (also spelled Hogetsu Chigen Ko-on Jizai-o; precious moon, majesty of wisdom, luminous sound, and independent king)
3. Konjiki Hōkō Myōgyō Jōju 金色宝光妙行成就 (also spelled Konjiki Hoko Myoko Joju Nyorai)
4. Muyu Saishō Kichijō 無憂最勝吉祥 (also spelled Muyu Saisho Kichijo Nyorai)
5. Hokkai Raion 法海雷音 (also spelled Hokkairaion Nyorai)
6. Hokkai Shōe Yuge Jinzū 法海勝彗遊戯神通 (also spelled Hokaisho Sui Yuge Jintsu Nyorai)
7. Yakushi Rurikō 薬師瑠璃光 (the full name of Yakushi Nyorai, Bhaishajya-Guru)
The mind is the root of all sickness and spiritual conflict. Much of the healing the Medicine Shiva or Rudra-Bheshajya-Shiva promises, lies within ones mind. One can overcome the inner sickness of the three poisons, by worshiping Bhaisajyaguru. The practice of the Medicine Shiva fosters the ability to heal not only yourself but other people too. To meditate on the Medicine Shiva can help diminish physical and mental ill. A fashion in which one can worship Bhaisajyaguru is to set up a sculpture of Shiva and disperse flowers, burn incense, and sprinkle the the area with colorful flags. For seven days and seven nights one should accept and reiterate the eightfold path, eat pure food, bathe in water and be clad in clean attire. Towards all sentient beings there should arise the contemplations of peace, love, and equality. One should play musical instruments and rejoice in song while circling to the right of the Shiva image. The concentration on the 'name' of the Shiva is useful at the time of someones passing.
The twelve warriors of Bhaisajyaguru
Bhaisajyaguru as Yakushi Nyorai in Japan also commands twelve warriors (sometimes considered as Yaksas or riches), called Shinsho in Japan (or Daisho in the Butzsuzo-zu-i). They are believed to protect the faithful by presiding over the day-light hours, the months and the directions of space. They are twelve, or sometimes only nine, generals whose armies wage war on sickness. These twelve warriors are also representative of the twelve vows of Bhaisajyaguru. They are said to command the 80,000 pores of the skin, thus defending the health of the faithful in the name of Bhaisajyaguru. Although described in Sanskrit, Chinese and Japanese texts, the attributes assigned to them, as well as their colours (and sometimes their names), may vary. The paintings of central Asia (from Khara-khoto especially) represent them as Indian Yaksas, with fierce expressions, adorned like Devas or Asuras: they are then considered as the guardians of space (Dikpalas). Particularly in China and Japan, they are also treated as the guardians of the four cardinal points (Lokapalas or Caturmaharajas), as warriors in armour. They are rarely represented inde-pendently of Yakushi Nyorai, without whom they would have no existence.
They are (in the order given by the Butsuzo-zu-i and the Bukkyo Daiji-ten):
Khumbira (Japanese Kubira), yellow, armed with a vajra.
Vajra (Japanese Bazara, Bajira), white, armed with a sword.
Mihira (Japanese Mekira), yellow, armed with a vajra.
Andira (Japanese Anteira) green, armed with a mallet or a fly-whisk.
Anila (Japanese Anira), red, armed with a trident or an arrow.
Sandilya (Japanese Sandeira), grey, armed with a sword or a conch shell.
Indra (Japanese Indara, Indatsura), red, armed with a staff or a halberd.
Pajra (Japanese Haira) red, armed with a mallet, a bow or an arrow.
Mahoraga (Japanese Makora, Makura), white, armed with an axe.
Sindura (Kimnara, Japanese, Shindara), yellow, armed with a rope or a fly-whisk and a pilgrim’s staff (khakkara).
Catura (Japanese Shotora), blue, armed with a mallet or a sword.
Vikarala (Japanese Bikyara), red, armed with a three-pointed vajra.
They are usually represented standing, in armour, in a martial or menacing stance, helmeted or with their hair in spikes, wearing a fierce expression. In Japan, after the Kamakura period (1185—1333), these twelve warriors were sometimes confused (or associated) with the twelve animals (Juni Shi) of the twelve-year cycle.
The practice of Medicine Shiva, Medicine Guru, the Supreme Healer is not only a very powerful method for healing and increasing healing powers both for oneself and others, but also for overcoming the inner sickness of attachment, hatred, and ignorance, thus to meditate on the Medicine Shiva can help decrease physical and mental illness and suffering. The Medicine Rudra Shiva mantra is held to be extremely powerful for healing of physical illnesses and purification of negative karma. One form of practice based on the Medicine Shiva is done when one is stricken by disease. The patient is to recite the long Medicine Shiva mantra 108 times over a glass of water. The water is now believed to be blessed by the power of the mantra and the blessing of the Medicine Shiva himself, and the patient is to drink the water. This magical healing practice is then repeated each day until the illness is cured.
oṃ bhaiṣajye bhaiṣajye mahābhaiṣajya-samudgate svāhā ||
oṃ bhai ṣa jye bhai ṣa jye ma hā bhai ṣa jya sa mu dga te svā hā ||
ओं भैषज्ये भैषज्ये महाभैषज्यसमुद्गत स्वाहा ||
oṃ bhaiṣajye bhaiṣajye mahābhaiṣajye bhaiṣajyarāje samudgate svāhā ||
There are many variations on this mantra, and some other mantras and dhāraṇī associated with Bhaiṣajyarāja. In Sanskrit bhaiṣajya can mean: curativeness, healing efficacy; a ceremony performed as a remedy for sickness; any remedy, drug or medicine; the administering of medicines. Guru is teacher, thus Bhaishajya is the “master of healing.” He’s also known as Bhaisajyarāja, “raja” meaning "king". The word svāhā comes from Vedic ritual.
Namu Yakushi Nyorai! (Jpn.)
Namo Bhaishajya Guru! (Skt.)
On koro koro sendari matôgi sowaka (Jpn.)
Om huru huru candâli mâtàngi svâhâ (Skt.)
Om heal, heal Candâli Mâtàngi svâhâ
May these ancient teachings bring you enlightenment, and may you share it freely with those around you. Blessings!
http://www.himavanti.org/en/c/himava...healing-master
https://www.youtube.com/watch?v=xmo10m-9SCg
in different languages, most often using the Japanese: Namo Amida Bu.
https://nondualityamerica.wordpress.com/namo-amida-bu/
In China it may be “Omito Fo” and in Japan “Namo Amida Butsu.” In the West this last tends to be Anglicized as “Namo Amida Bu” in order to preserve the six-syllable form of many Japanese chants. This method of calling the Buddha’s name is known as nembutsu.
https://tricycle.org/magazine/nembutsu-pure-land-chant/
https://i.imgur.com/n5qWE5R.jpg
About Buddhist Temples and Jōdo Shū｜CHION-IN - 知恩院
https://www.chion-in.or.jp/en/jodoshu/
Here is how to do it: first, chant namu amida bu eight times and then catch your breath. Then, chant namu amida butsu namu amida bu, and then lower your ...
https://www.chion-in.or.jp/en/jodoshu/
https://i.imgur.com/TxKVwDV.jpg
Buddhist-Christian Dual Belonging: Affirmations, Objections, ...
https://books.google.com.vn/books?isbn=1472460936
Professor Gavin D'Costa, Revd Dr Ross Thompson - 2016 - Religion
Amida literally means 'without measure', thus representing infinite time and ... The practice usually involves reciting the phrase 'Namo Amida Bu' or 'Namu ...
https://books.google.com.vn/books?id...A%20BU&f=false
https://i.imgur.com/IEOtru6.jpg
Nam mô A di đà Phật - Koloa Jodo Mission- Buddhist Temple
https://www.koloajodo.com/2013/02/25...i-đà-phật/
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Feb 25, 2013 - It was my first time to learn how to say "Namu Amida Butsu" in Vietnamese. It was "Nam mô A di đà ... Namo Amida Butsu. Namu Amida Bu.
https://www.koloajodo.com/2013/02/25...-ph%E1%BA%ADt/
Nembutsu of faith and gratitude
We often speak in our tradition about nembutsu as being the expression of gratitude for the assurance of birth in the Pure Land by Amida Buddha.
Its a correct understanding and Master Rennyo especially emphasized this aspect in his letters in order to help people not to fall in the wrong view of considering nembutsu a self power practice like for example, the better or longer you recite the Name, the more chances you have to be born in the Pure Land.
But in the same time with being the expression of gratitude, nembutsu is also the expression of faith and one can find the same Master Rennyo using for example, words like „recitation of the nembutsu arising from True Faith” in his Goichidaiki Kikigaki (Thus I Have Heard from Rennyo Shonin). Both aspects, nembutsu as expression of faith and nembutsu as expression of gratitude appear in Master Rennyo and Master Shinran’s texts.
„Namo” from „Namo Amida Butsu”, means „homage to”, which expresses gratitude and also „to take refuge” which expresses faith (shinjin). It is logical that one cannot feel gratitude to Amida if he has not received faith in Him. Only because I entrust in Amida, being convinced that His Primal Vow is true and reliable, I am capable to express gratitude. This is why I always explain the nembutsu as the natural expression of faith and gratitude.
It is natural because it is not forced by my will and not created by my own power. It is natural because in reality both faith (shinjin) and saying of the Name (nembutsu) comes from Amida. It is the calling of our mother, Amida Buddha, to whom we, her children lost in the dangerous streets of samsara, answer immediately. It is due to the power of the Mother’s call and her love that the child is capable to answer and say, Namo Amida Bu, Namo Amida Bu, thus taking refuge and expressing gratitude. The child’s answer is the mother’s call that manifests like an echo in his heart and he answers, Namo Amida Bu, Namo Amida Bu.
http://amida-ji-retreat-temple-roman...gratitude.html
Meditation and Shin Buddhism
10/18/2015 0 Comments
Welcome again to Reno Buddhist Center - so Happy to see you all this morning. Wow - some rainy cloudy days!
We have been occupied with the work of the temple and many projects around here. Thanks to all for the generous donations toward the Solar panel project. We are just a few hundred dollars away from our goal. Even small donations are much appreciated to get us to our goal. Dana - or giving - at the temple takes many forms and serves as the most important Buddhist practice. It helps us learn to let go. Sustaining the Dharma is the highest compassionate action. Thank you.
We’re going to talk about meditation today. Most people in America when you mention Buddhism - automatically think of meditation. Specifically silent seated meditation. This is a narrow view but accurate. Really - There are so many ways to meditate. As we have mentioned before Most Buddhist don’t sit and meditate - they chant. But we are not most Buddhists - we are … RBC.
What do we mean by meditation - mindfulness - Bringing to mind Buddha - Nembutsu?
Since one of our three main sutras is called the Meditation Sutra we do have a long and important connection to meditation. The techniques and practices the sutra describes are profound. This sutra is most accessible for me.
Buddhism always and only focuses on this core question - How can sentient beings live in abiding joy?
It’s the question that propelled Siddhartha from his home [palace] to his great “re”-discovery” of the Dharma. I say re-discovery because often in Gotama Buddha’s sutras he mentions the many Buddhas that preceded him. Buddhism is not about him and its about a transcendent path that exists in the universe - whether anyone follows it or not - The Dharma. The ultimate goal of Buddhism is the state of natural joy, wisdom, and compassion we call this bodhi or enlightenment.
The Buddha taught that understanding the changefullness of your self will make you happier and more compassionate. If we embrace our essential self-less-ness…
"guilt, shame, embarrassment, self-doubt, and fear of failure,
ebb away and we become a better neighbor."
The Buddha taught a way to live life in joy. We experience life as we do now, but without attachment. Most people are challenged to take the time to meditate or practice each day. Most people are not Gotama Buddha.
A common confusion comes from people who want to emulate the Buddha rather than follow his teaching. The Buddha was a Mahasattva - a great being - a kind of spiritual hero on a grand scale. Sakyamuni Buddha's great renunciation was a heroic first step toward the enlightenment of all, but it required his separation from his wife and child. He studied 2 forms of meditation with the greatest teachers of his time. This was all a Great individual sacrifice. He needed to do that to fulfill his bodhisattva quest to end suffering - to find a way of living in abiding joy for all. This is not required, not expected, or even not possible for all of us. And that is ok.
And too - Amida Buddha was an ancient Buddha of the same stature. A Mahasatvaa - Great being. A “wheel turner”. As the Bodhisattva Dharmakara he persevered through great sufferings, deep meditations, and ages of arduous practice to manifest his Buddha Field - for us. What we call the Pure Land.
They both were deep meditators - Let's look at the word here a bit - the English word meditation means -
think over, consider; study, practice, and in the original Greek it even means the practice of declamation [saying a thing out loud]. Shin Buddhism has four kinds of meditation activity.
These do not form an actual practice. We dislike and kind of don't use use the word Practice: This is the real thing. Not just practice for something else. We see life as a spiritual experience with a physical manifestation. We see that every action, even the most insignificant of daily life, can be an essentially religious action within the Way of the Buddha. No separation is reasonable. Since we Shin Buddhists live in the world and do not have the luxury of separating things the way a monastic lineage can. Our chief concern is the receiving of Shinjin - true entrusting - true and deep trust in the Infinite Wisdom and Compassion of the universe - Great Compassion - Amida Buddha.
Our meditation activities bring us to true entrusting and are the result of that awakening of faith.
The three important kinds of meditation we practice are: Chanting, Study, and Quiet sitting.
1. Chanting - Of all kinds - rituals and traditional chants in the temple and at home. The most basic chant is the Nembutsu. “Na-mu-A-mi-da-Bu. The word Nem-butsu - literally bringing to mind the Buddha. That is our meditation. Bringing to mind. Shinran Shonin saw more to this than a simple chant. He saw that when we bring the Buddha to mind we are truly and deeply connected to the ultimate. At that moment. The nembutsu is “the name that calls” - that’s a little mysterious - it means that when we take refuge in Amida Buddha - it is really a momentary experience of non-duality. It is Buddha bringing Buddha to mind.
2.Then we have Study - Maybe this is the most important meditation practice - actual participation in discussions at the temple. Rennyo - the second founder - is this gentle person here…
He pointed out in a pastoral letter that when we come together at the temple it is important that we consider and discuss the Dharma. I think he said something like “we shouldn't just get together and have rice and sake. We should talk about the Dharma.” This is an important meditation. We consciously contemplate the Dharma. Think and discuss what it means with fellow travelers on the path.
3. Quiet sitting - In Golden light Meditation on Wednesdays we call it Shamata - This is the form of quiet contemplation we first think when we say meditation. Many Shin temples offer this experience. It is a mental cultivation of Peace above all. The Buddha taught that it was necessary to clear the clutter of our monkey mind before deeper insight into the wisdom and compassion of the universe was possible.
This meditation is a means to calm and clear the mind in the turmoil of the world within and all around us. It is used to prepare the mind to hear, listen, and question the Dharma or contemplate Amida Buddha. We can become more understanding of the Now and grateful for the circumstances of life. It is Presence. Shinran said meditation is ”not a practice or a good deed”. It is not a practice we do to get enlightened, and its not a good deed we use so we gain merit. He rejected these motivations on principle as non-starters. This Quiet Sitting of Shamata has a long history in Buddhist culture. We sit, either with or without a subject of thought, and quiet our mind.
Lets try that now - very simple, but powerful. We will sit and simply identify the in-breath as “in-breath” and the out-breath as“out-breath”. So please close your eyes. And I’ll guide things a bit. Just Breath naturally.
o o Bell
Just look at your breath. when you breathe in, you know that this is your in-breath. When you breathe out, you are mindful that this is your out-breath. this is an in-breath, this is an out-breath.
Very simple, very easy.
Breathing 1-2-3
The object of mindfulness is breath, and just focus attention on it.
Breathing in, this is in-breath. Breathing out, this is out-breath.
Lets keep doing that for a bit….
Breathing 1-2-3
When you just see the breath, mental discourse will stop. Don’t think anymore. Bring attention to in-breath and the mental discourse just stops. That is the magic of this practice. You don’t think of the past anymore. You don’t think of the future. There is only breath.
Breathing 1-2-3
Now enjoy in-breath. The practice is pleasant, joyful. Feel life - breath. You are breathing in, and while breathing in, you know that you are alive. The in-breath is a celebration of life, joyful. Every breath is a celebration of the infinite life of the universe you are part of.
o o Bell
Whenever anything in life challenges you and you feel your composure leaving - anger or fear or worry welling up - the Buddha counseled “return to the breath”. Simple real, practical and profound.
Some kinds of meditation are not right for us - The founder of our lineage, Shinran Shonin meditated as part of the Tendai monastic system for 20 years [from 9 to 29]. Tendai meditation had many stages of practice in which the ultimate was the 1000 day spiritual endurance practice, testing the physical and mental strength of the student. But it was not right for him. The problem was his strong passions and self-righteousness seemed to increase the more he practiced. Actually the practice make him less joyful and more unpleasant to live with. For him this system was not working. He saw, such practice led to comparing himself with others and self-congratulation at his skill. We need to avoid this. This is exactly what Rev. Jeff Wilson describes after his 10 year experience at the New York Zen Center. By the end of his stay there he was so proud of his sitting abilities that he was quite unpleasant to be with. He would enter the meditation hall with his perfected movements and perfect posture and pity the poor shlubs that were hacking their way through. That is when Jeff realized he needed to turn to away from a self-power practice toward Shin Buddhism. For him the Self Power path was not going to work. It was making things worse.
Shinran’s view is the same as the modern mindfulness movement - meditation is not going to lead to enlightenment. It can deeply calm the mind and let our natural intuition of gratitude for all this flow in.
When he realized this he left the monastery and studied and practiced with his teacher Honen. The person here. Honen’s teaching is for all of us. We know from the Larger Sutra that Amida Buddha vowed to embrace and liberate all beings from their entrapment in passion and ego. This is not a teaching for the highly attained - it is for the weak and not so perfect. Honen taught the ancient meditation of the Nembutsu - bringing to mind the Buddha. An easy way for people in a difficult age to simply seek re-birth in the Pure Land where they could then attain enlightenment. His view suggests we first just get out of the chaos. Then understanding can come. By his great vow for all sentient beings, Amida Buddha created his Buddha Field where conditions are ripe/right for attaining enlightenment.
The only condition to be born there is trust - simply trust - in the sustaining intention, of the wisdom and compassion of the universe - it is there for you. Trust develops with reciting Namu-amida-Bu. Through the power of this meditation on The Name a confused and calculating individual can be born into that land. This satisfied Shinran and he could see that “progress” and “attainment” were off the table. It is satisfying for me. Striving and self congratulating are off the table. Simply trust. In your heart.
Let's pause and try the nembutsu. All together. When we chant the Nembutsu we contemplate the great compassion that hold us all. Just as we are. We cultivate deep gratitude, so have a feeling tone of gratitude in your heart. Lets try it now. Right here. Warm gratitude feeling…. ok let's do the chant together….
oo BELL
Namu-amida-Butsu, Namu-amida-Bu, Namu-amida-Bu…
oo BELL
The Nembutsu is our primary form of meditation - focusing our mind on Amida Buddha and the meaning of his Vows for our lives. Nen means thinking on or recalling. Butsu is the Buddha. It is contemplation and reflection on the Buddha in our lives - the wisdom and compassion of the universe. Through our recitation of the Name, the mind can become focused on the nurturing and loving reality that embraces our lives. We are held - never to be let go.
The Nembutsu also expresses our gratitude for all this - this fantastic opportunity. As I said we don’t separate regular life from religious life. This is living the nembutsu in deep gratitude for all the compassion we receive all the time. And so we take refuge in Amida Buddha.
I want to extend Amida’s deep wish to all of you. Please say it too - just repeat after me...
May you be happy;
May you be free from harm:
May you receive boundless compassion;
And may peace and harmony fill your heart
- Namu Amida Butsu Namu Amida Butsu Namu Amida Butsu
http://www.renobuddhistcenter.org/pa...-shin-buddhism
https://www.youtube.com/watch?time_continue=17&v=0zI0GR0wWSc
THANH THẢN giai điệu Thần Chú Dược Sư - Tayatha Om Bekanze Bekanze - Medicine Buddha Mantra
http://www.cttbusa.org/medicine_mast...reland1000.jpg
Na mo bo qie fa di. Bi sha she. Ju lu bi liu li. Bo la po. He la she ye. Da tuo jie duo ye. E la he di. San miao san pu tuo ye. Da zhi tuo nan. Bi sha shi. Bi sha shi. Bi sha she. San mo jie di. Suo he.
However, if they hear the name of the World Honored One, Medicine Master Vaidurya Light Tathagata, then as the end of their lives draws near, before them will appear eight great Bodhisattvas, whose names are: Manjushri Bodhisattva, The Bodhisattva Who Observes the Sounds of the World, Great Strength Bodhisattva, Inexhaustible Intention Bodhisattva, Jeweled Udumbara Flower Bodhisattva, Medicine King Bodhisattva, Medicine Superior Bodhisattva, and Maitreya Bodhisattva. Those eight great Bodhisattvas will appear in space to show them the way, and they will naturally be born by transformation in that land, amid precious flowers of a myriad colors."
The Bodhisattva Who Rescues and Liberates
At that time, twelve great yaksha generals were present in the assembly. They were: General Kumbhira, General Vajra, General Mihira, General Andira, General Anila, General Sandira, General Indra, General Pajra, General Makura, General Kinnara, General Catura, and General Vikarala.
http://www.cttbusa.org/medicine_master/sutra2.htm
http://www.cttbusa.org/medicine_master/sutra2.htm
Ý nghĩa tranh, tượng Phật Dược Sư – có hình ảnh diễn giải
ĐOÀN, THOẠI MD TH12 20, 2016 0 COMMENTS
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Ý NGHĨA TRANH, TƯỢNG ĐỨC PHẬT DƯỢC SƯ
Biên soạn: Huyền Thanh
Hình minh họa: Thanh Tịnh Lưu Ly
Nguồn hình ảnh: internet
Tôn Tượng của Đức Phật Dược Sư có rất nhiều, tùy theo các thệ nguyện mà tạo ra hình trạng khác nhau
Dược Sư Niệm Tụng Nghi Quỹ ghi là: “Đức Như Lai, tay trái cầm bình thuốc gọi là Vô Giá Thù, tay phải kết Bảo Ấn, thân khoác áo cà sa, ngồi Kiết Già trên đài sen”
Đức Phật Dược Sư tay trái cầm bình thuốc (Vô Giá Thù), tay phải kết Bảo Ấn, thân khoác áo cà – sa, ngồi kiết già trên đài sen
A Sa Phộc Sao ghi là :
– Tay phải tác Thí Nguyện, tay trái kết Ấn Thí Vô Úy (!!!)
– Tay trái cầm viên ngọc báu, tay phải giơ lên nhẹ nhàng
– Tay trái co ngón út đặt dưới rốn, tay phải cầm bình thuốc, kết Định Ấn
Đức Phật Dược Sư tay phải ôm bình thuốc, kết Ấn Định
Đức Phật Dược Sư hai tay kết định ấn, bình thuốc đặt trên tay phải
– Tay cầm Y Bát, Tích Trượng
Phật Dược Sư ôm bình bát trên tay phải, hai tay kết Định Ấn
Đức Phật Dược Sư tay phải cầm tích trượng, tay trái ôm bình thuốc. Hai vị bồ tát Nhật Quang Bồ tát và Nguyệt Quang Bồ tát ở hai bên.
Trung Hoa và Nhật Bản thường biểu thị Tôn Tượng Phật Dược Sư theo tư thế đứng hoặc ngồi, thân thếp vàng, tay kết Ấn Vô Úy hoặc Dữ Nguyện.
Đức Phật Dược Sư tay phải kết ấn Vô Úy, tay trái ôm bình thuốc
Đức Phật Dược Sư tay phải kết ấn Vô Úy, tay trái ôm bình thuốc
Đức Phật Dược Sư tay phải ôm bình thuốc, tay trái kết Thí Nguyện Ấn
_Phật Giáo Tây Tạng ghi nhận:” Đức Phật Dược Sư khoác áo Cà Sa kẻ ô, ngồi Kiết Già trên Đài sen báu, tay trái mở chưởng ôm bình thuốc đặt dưới rốn, tay phải kết Ấn Dữ Nguyện (Ban bố)”
Hoặc ghi nhận là:”Đức Phật Dược Sư có thân hình màu xanh Lưu Ly, tay trái kết An Tham Thiền đặt ngang đùi và giữ một bình thuốc, tay phải kết Ấn Dữ Nguyện và cầm một nhánh cây Arura (nhánh cây Myrobolan)”
Phật Sống Tây Khang NẶC NA ghi nhận là: “Đức Phật Dược Sư có đầy đủ 32 tướng, thân khoác áo Cà Sa, tướng mạo giống như Đức Bản Sư Thích Ca Mâu Ni Phật. Tay trái kết Định Ấn ôm cái bát, trong bát chứa đầy nước Cam Lộ để trị bệnh. Tay phải cầm quả Ha Tử dùng giáng 3 Độc (Hình dạng giống như Thanh Quả ở Tây Tạng) và duỗi tay ra đặt trên đầu gối”
Sau này có một số Tôn Tượng Phật Dược Sư cầm cái tháp, hoặc được phụng thờ chung với Bồ Tát Đa La (Tārā), hoặc thờ chung với 3 hay 5 Đức Phật với các bậc Hiền Thánh
Đức Phật Dược Sư và Vị Bồ tát Tara
Tam Thế Phật (Phật A Di Đà – Phật Thích Ca – Phật Dược Sư)
http://namo84000.org/y-nghia-tranh-tuong-phat-duoc-su/
https://encrypted-tbn0.gstatic.com/i...eCCB3tkQ7V2KWw
【阿彌陀佛心咒】：嗡。阿彌爹哇。 。
【觀世音菩薩心咒】：嗡。嘛呢。唄 。吽。
【大勢至菩薩心咒】：嗡。虛虛。索 梭哈。
https://ar-ar.facebook.com/syltbsn/p...1154375038353/
https://i.imgur.com/pUpHcKc.jpg
https://i.imgur.com/kPTYhfq.jpg
Shichibutsu Yakushi 七仏薬師
Seven Forms of Yakushi
Seven Buddha of Healing
Seven Manifestations of Yakushi
The Shichibutsu Yakushi (Seven Yakushi) appear in the Sutra on the Merits of the Fundamental Vows of the Seven Buddhas of Lapis Lazuli Radiance, the Masters of Medicine (藥師琉璃光如來本願功德經), which was translated into Chinese in 707 by Yìjìng 義淨 (Jp. = Gijō; 635–713). Says JAANUS: “The seven are said to reside in realms to the east of our world. They were thought to be efficacious in appeasing the revengeful spirits of fallen political figures implicated in social calamities. In Japan they are represented either by seven independent images or, more frequently, by six or seven figurines attached to the halo of Yakushi sculptures. Popularity and worship of the seven peaked in the late 8th to 9th centuries. Today the ritual service dedicated to them -- the Shichibutsu Yakushi-no-hō 七仏薬師の法; first recorded to have been performed by Tendai prelate Ennin 円仁 in 850) -- survives only in the Tendai 天台 sect, where it is counted as one of the four major rituals (Shika Daihō 四箇大法) of the "Mountain School" Sanmon 山門 or Mt. Hiei 比叡 branch.” <end JAANUS quote> The seven are:
Zen Myōshō Kichijō-ō Nyorai 善名称吉祥王 (virtuous name, king of happiness)
Hōgatsu Chigen Kō-on Jizai-ō Nyorai 宝月智厳光音自在王
(precious moon, majesty of wisdom, luminous sound, independent king)
Konjiki Hōkō Myōgyō Jōju 金色宝光妙行成就
Muyu Saishō Kichijō 無憂最勝吉祥
Hokkai Raion 法海雷音
Hokkai Shōe Yuge Jinzū 法海勝彗遊戯神通
Yakushi Rurikō 薬師瑠璃光 (the full name of Yakushi Nyorai)
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yakushi-seven-buddha-1-Zen-Myosho
1. Zen Myōshō Kichijō-ō
善名称吉祥王
yakushi-seven-buddha-2-Hogetsu-Chigen
2. Hōgatsu Chigen Kō-on Jizai-ō
宝月智厳光音自在王
yakushi-seven-buddha-3-Konjiki-Hoko
3. Konjiki Hōkō Myōgyō Jōju
金色宝光妙行成就
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yakushi-seven-buddha-4-Muyu-Saisho
4. Muyu Saishō Kichijō
無憂最勝吉祥
yakushi-seven-buddha-5-Hokkai-Raion
5. Hokkai Raion
法海雷音
yakushi-seven-buddha-6-Hokkai-Shoe
6. Hokkai Shōe Yuge Jinzū
法海勝彗遊戯神通
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yakushi-seven-buddha-7-Yakushi-Ruriko
7. Yakushi Ruriko 薬師瑠璃光
Source of Black/White Drawings: Zōho Shoshū Butsuzō-zui 増補諸宗仏像図彙 (Enlarged Edition Encompassing Various Sects of the Illustrated Compendium of Buddhist Images), published in 1783. It is the expanded version of the Butsuzō-zu-i 仏像図彙, the "Collected Illustrations of Buddhist Images," first published in 1690. One of Japan's first major studies of Buddhist iconography. Hundreds of drawings, with deities classified into approximately 80 (eighty) categories. Modern-day reprints are available for purchase at most large Japanese book stores, or click here to purchase online.
http://www.onmarkproductions.com/html/yakushi.shtml
Sometimes this chant is shorted to "Tadyatha Om bhaisajye bhaisajye bhaisajya samudgate Svaha."
https://www.thoughtco.com/bhaisajyag...-buddha-449982