High king avalokitesvara sutra

The Shurangama mantra, one of the most powerful and profound mantras in Buddhism, has been a source of fascination and inspiration for practitioners for centuries.Its reputation as the “king of mantras” is not without reason, as its recitation is said to bring immense benefits, such as dispelling darkness, eliminating karma, and even protecting the chanter from fire, water, and poison.But what is the Shurangama mantra, and why is it considered the essence of Buddhism? In this exploration of the mantra, we will delve into its origin, meaning, and significance, uncovering the secrets and mysteries behind this mantra.What is Shurangama mantra?The Origin of Shurangama mantraThe Meaning of Shurangama mantraThe Benefits of chanting Shurangama mantraShurangama mantra in SanskritHow to Chant Shurangama mantraWhat is Shurangama mantra?The Shurangama mantra is a powerful invocation of the Avalokitesvara, also known as Guanyin in Chinese, who is revered as the embodiment of compassion and mercy. It is believed that reciting the mantra can help practitioners overcome obstacles, eliminate negative karma, and attain spiritual enlightenment.Although the Shurangama mantra is an old mantra in Chinese, Japanese, and Korean Buddhism, it is relatively unknown in modern Tibet. However, several texts of the Shurangama mantra can be found in the Vajrayana Buddhist canon and it is related to the Tangmi and Shingon schools.The word “Shurangama” is translated as “Great Samatha Firmly” which refers to Buddha-nature, the inherent true nature of all sentient beings that is pure and unchanging. This nature is vast and covers the whole universe, hence the name “Great”, and it is not affected by impermanence, so it is called “Firmly”. Reciting the Shurangama mantra directs the mind towards this “Great Samatha Firmly” nature.The Origin of Shurangama mantraShurangama mantra is a very popular mantra in East Asian Buddhism but little known in Tibet.The Shurangama mantra is derived from the Shurangama Sutra, which is believed to have been transmitted by the Buddha to Manjushri bodhisattva. The sutra teaches about the nature of consciousness and how it can be purified and transformed through the practice of mindfulness and insight.According to Buddhist tradition, the Shurangama Sutra was first preached by the Buddha

In response to a challenge from the demon king Mara, who sought to undermine the Buddha’s teaching. The sutra recounts how the Buddha, with the help of the Manjushri, overcame Mara’s challenges and delivered a profound teaching on the nature of mind and the path to enlightenment.The Shurangama Sutra is considered to be one of the most important sutras in Mahayana Buddhism, and its teachings on mindfulness and insight are considered essential for the attainment of spiritual enlightenment. The Shurangama mantra is a key element of the sutra’s teachings, and it is believed to have been transmitted by the Avalokitesvara as a means of spiritual protection and purification.In 168-179 BC, the bhikkhu Shramana Lokasema arrived in China. During the Tang dynasty, he translated and transliterated the now-popularized version of the Shurangama Sutra and the Shurangama mantra from Sanskrit into Chinese. To this day, this mantra is recited by monks and nuns in the Chinese Buddhist tradition, as well as by many Buddhists of other schools, as an essential aspect of daily practice.The Meaning of Shurangama mantraThe Shurangama mantra is extremely powerful and is known as Buddha’s CrownThe Shurangama mantra is also known as the “Crown of the Buddha”. It is so powerful that the beautiful light of the mantra floods every place in space or the entire Dharma Realm.It is difficult to explain the Shurangama mantra line by line or word for word, and possibly no one fully understands it. However, Venerable Thich Tri Hue will do my best to explain its general purpose.The mantra consists of five councils representing the five directions: East, West, South, North, and Center. The East is led by Akshobhya as the presiding officer, the South is led by Ratna-saṃbhava, the Center is a division of Buddhas with Shakyamuni Buddha as the presiding officer, the West is led by Amitabha Buddha, and the North is the karmic division, Amoghasiddhi.The Five Buddhas (or Five Dhyani Buddhas) watch over the five armies of demons within us and in this world. Because of these demons, the Buddhas divided into five directions to limit their disturbance. When reciting the

Of the water. Due to many people missing, she collected a large sum of money in her boat. However, Lü Dongbin, one of the Eight Immortals, helped a merchant hit Guanyin in the hair with silver powder, which floated away in the water. Guanyin bit her finger and a drop of blood fell into the water, but she vanished. This blood was swallowed by a washer woman, who gave birth to Chen Jinggu (陈靖姑) or Lady Linshui (临水夫人); the hair was turned into a female white snake and sexually used men and killed rival women. The snake and Chen were to be mortal enemies. The merchant was sent to be reborn as Liu Qi (刘杞).Chen was a beautiful and talented girl, but did not wish to marry Liu Qi. Instead, she fled to Mount Lu in Jiangxi, where she learned many Taoist skills, except protecting pregnancies. Destiny eventually caused her to marry Liu and she became pregnant. A drought in Fujian caused many people to ask her to call for rain, which was a ritual that could not be performed while pregnant. She temporarily aborted her child, which was killed by the white snake. Chen managed to kill the snake with a sword, but died either of a miscarriage or hemorrhage; she was able to complete the ritual, and ended drought.This story is popular in Zhejiang, Taiwan, and especially Fujian.Guanyin and vegetarianismDue to her symbolizing compassion, in East Asia Guanyin is associated with vegetarianism. Chinese vegetarian restaurants are generally decorated with her image, and she appears in most Buddhist vegetarian pamphlets and magazines.Guanyin in Chinese BuddhismA Chinese Ming dynasty porcelain figure of Guanyin.The Virgin Mary disguised as Kannon, Kirishitan cult, 17th century Japan. Salle des Martyrs, Paris Foreign Missions Society.In Chinese Buddhism, Guanyin is synonymous with the bodhisattva Avalokitesvara. Among the Chinese, Avalokitesvara is almost exclusively called Guanshiyin Pusa (觀世音菩薩). The Chinese translation of many Buddhist sutras has in fact replaced the Chinese transliteration of Avalokitesvara with Guanshiyin (觀世音) Some Daoist scriptures give her the title of Guanyin Dashi, and sometimes informally as Guanyin Fozu.In Chinese culture, the popular belief and worship of Guanyin as a goddess by the populace is generally not viewed to be in conflict with the bodhisattva Avalokitesvara's nature. In fact the widespread worship of Guanyin as a "Goddess of Mercy and Compassion" is seen as the boundless salvific nature of bodhisattva Avalokitesvara at work (in Buddhism, this is referred to as Guanyin's "skillful means", or upaya). The Buddhist canon states that bodhisattvas can assume whatsoever gender and form is needed to liberate beings from ignorance and dukkha. With specific reference to Avalokitesvara, he is stated both in the Lotus Sutra (Chapter 25 "Perceiver of the World's Sounds" or "Universal Gateway"), and the Surangama Sutra to have appeared before as a woman or a goddess to save beings from suffering and ignorance. Some Buddhist schools refer to Guanyin both as male and female interchangeably.In Mahayana Buddhism, gender is no obstacle to attaining enlightenment (or nirvana). The

Buddhist concept of non-duality applies here. The Vimalakirti Sutra in the Goddess chapter clearly illustrates an enlightened being who is also a female and deity. In the Lotus Sutra a maiden became enlightened in a very short time span. The view that the bodhisattva Avalokitesvara is also the goddess Guanyin does not seem contradictory to Buddhist beliefs.Given that bodhisattvas are known to incarnate at will as living people according to the sutras, the princess Miaoshan is generally viewed as an incarnation of Avalokitesvara.Guanyin is immensely popular among Chinese Buddhists, especially those from devotional schools. She is generally seen as a source of unconditional love and, more importantly, as a saviour. In her bodhisattva vows, Guanyin promises to answer the cries and pleas of all sentient beings and to liberate them from their own karmic woes. Based on the Lotus Sutra and the Shurangama sutra, Avalokitesvara is generally seen as a saviour, both spiritually and physically. The sutras state that through his saving grace even those who have no chance of being enlightened can be enlightened, and those deep in negative karma can still find salvation through his compassion.In Pure Land Buddhism, Guanyin is described as the "Barque of Salvation". Along with Amitabha Buddha and the bodhisattva Mahasthamaprapta, She temporarily liberates beings out of the Wheel of Samsara into the Pure Land, where they will have the chance to accrue the necessary merit so as to be a Buddha in one lifetime.Even among Chinese Buddhist schools that are non-devotional, Guanyin is still highly venerated. Instead of being seen as an active external force of unconditional love and salvation, the personage of Guanyin is highly revered as the principle of compassion, mercy and love. The act, thought and feeling of compassion and love is viewed as Guanyin. A merciful, compassionate, loving individual is said to be Guanyin. A meditative or contemplative state of being at peace with oneself and others is seen as Guanyin.In the Mahayana canon, the Heart Sutra is ascribed entirely to Guanyin. This is unique, as most Mahayana Sutras are usually ascribed to Shakyamuni Buddha and the teachings, deeds or vows of the bodhisattvas are described by Shakyamuni Buddha. In the Heart Sutra, Guanyin describes to the arhat Sariputra the nature of reality and the essence of the Buddhist teachings. The famous Buddhist saying "Form is emptiness, emptiness is form" (色即是空，空即是色) comes from this sutra.Shaolin Monastery historically worshiped a deity known as Kimnara, a dharmapala, as their patron saint and progenitor of the Shaolin staff method. Kimnara was originally called "Narayana" (not to be confused with Vishnu), which was a name for the bodhisattva Vajrapani. However, Shaolin considered Vajrapani's Kimnara form to be an emanation of Guanyin.Guanyin and Chinese folk beliefGuanyin is an extremely popular Goddess in Chinese folk belief and is worshiped in Chinese communities throughout East and South East Asia. Guanyin is revered in the general Chinese population due to her unconditional love, compassion and mercy. She is generally regarded by many as the protector of women

HomeBuddhism7. Ksitigarbha saving all hell beings Relax, Get a Cup of Tea Nevertheless, never forget your loving kindness inside. And whatever way you can, and whenever possible, always extend this loving kindness from inside, because that is you, that's the real you, the Unlimited Love which is Godly.Supreme Master Ching Hai "If, in the future, a good man or good woman should hear the name of this Bodhisattva and should praise or worship him or invoke his name or donate offerings to him as well as paint, sculpt or mold his image, he or she will be reborn in the thirty-three heavens for one hundred turns and will never again fall onto the evil paths of existence."Bodhisattva Ksitigarbha Sutra Heaven is a dream -- beautiful dream. Hell is also a dream -- a nightmare. But both are dreams because both belong to the mind. Remember this definition: all that belongs to the mind is a dream. Positive, negative, whatsoever: mind is dream. To go beyond the dream, to awake, is to become enlightened.Hell is not somewhere in the future, neither is heaven. Each act carries its own heaven or hell. Remain balanced and you are in heaven; become unbalanced and a hell is created -- nobody else is creating it for you.InformationAuthor : FIRSTscreensaver.comver : 2.0Size : 2.1 mb Download Now Previous article: 6b. Avalokitesvara at Waterfall Next article: 8a. Yaochi Jinmu

Due to the unacceptability of the original under the naming taboo of Emperor Taizong of the Tang Dynasty, whose personal name was Li Shimin (contains the Chinese character shi 世).In Macau, Hong Kong and Guangdong, the name is pronounced Kwun Yum or Kun Yum in the Cantonese language.In Japanese, Guanyin is pronounced Kannon (観音), occasionally Kan'on, or more formally Kanzeon (観世音, the same characters as Guanshiyin); the spelling Kwannon, based on a pre-modern pronunciation, is sometimes seen. This rendering was used for an earlier spelling of the well-known camera manufacturer Canon, which was named for Guanyin.In Korean, Guanyin is called Gwan-eum (관음) or Gwanse-eum (관세음).In Thai, she is called Kuan Im (Thai: กวนอิม), Phra Mae Kuan Im (Thai: พระแม่กวนอิม), or Chao Mae Kuan Im (Thai: เจ้าแม่กวนอิม).In Vietnamese, the name is Quan Âm or Quán Thế Âm.In Indonesian, the name is Kwan Im or Dewi Kwan Im referring the word Dewi as Devi or Goddess. She is also called Mak Kwan Im referring the word Mak as Mother.In Khmer, the name is "Preah Mae Kun Ci Iem".In these same countries, the variant Guanzizai (觀自在 lit. "Lord of Contemplation") and its equivalents are also used, such as in the Heart Sutra, among other sources.DepictionAn early Indian statue of Avalokitasvara Bodhisattva. Gandhāra, 3rd centuryGuanyin is the Chinese name for Avalokiteśvara. However, folk traditions in China and other East Asian countries have added many distinctive characteristics and legends. Avalokiteśvara was originally depicted as a male bodhisattva, and therefore wears chest-revealing clothing and may even sport a moustache. Although this depiction still exists in the Far East, Guanyin is more often depicted as a woman in modern times. Additionally, some people believe that Guanyin is androgynous (or perhaps neither).The Lotus Sūtra (Skt. Saddharma Puṇḍarīka Sūtra) describes Avalokiteśvara as a bodhisattva who can take the form of any type of male or female, adult or child, human or non-human being, in order to teach the Dharma to sentient beings. This text and its thirty-three manifestations of Guanyin, of which seven are female manifestations, is known to have been very popular in Chinese Buddhism as early as in the ppSui Dynasty[[ and Tang Dynasty. Additionally, Tan Chung notes that according to the doctrines of the Mahāyāna sūtras themselves, it does not matter whether Guanyin is male, female, or genderless, as the ultimate reality is in emptiness (Skt. śūnyatā).Representations of the bodhisattva in China prior to the Song Dynasty (960–1279) were masculine in appearance. Images which later displayed attributes of both genders are believed to be in accordance with the Lotus Sutra, where Avalokitesvara has the supernatural power of assuming any form required to relieve suffering, and also has the power to grant children (possibly relating to the fact that in this Sutra, unlike in others, both men and women are believed to have the ability to achieve enlightenment.) Because this bodhisattva is considered the personification of compassion and kindness, a mother-goddess and patron of mothers and seamen, the representation in China was further interpreted in an all-female