#anuttara

[37q]

my lovies been coming to terms over the past few months that shes actually a buddhist and understands rebirth and impermanence and follows the path without even trying to and its reeeeeaaaally fucking hot

[yoga-onion]

[Image above: Gobajo statue with a crown of elephant, the largest animal on land, on its head. One of the Eight Legions.]

Legends of the humanoids 

Reptilian humanoids (10)

The Eight Great Dragon Kings – Dragon tribes who listened to the Buddha's teachings.

They are the eight kings of the dragon races, who belong to the Eight Legions of Buddhist dieties. They protect the Buddha Dharma.

In Buddhism, Nagaraja (lit. 'king of the nagas') in Hindu mythology was incorporated as various dragon deities, including the Eight Great Dragon Kings. 

Nagarajas are supernatural beings who are kings of the various races of Nagas, the divine or semi-divine, half-human, half-serpent beings that reside in the netherworld (Patala), and can occasionally take human form. The duties of the Nāga Kings included leading the nagas in protecting the Buddha, other enlightened beings, as well as protecting the Buddha Dharma.

Some of the most notable Nagarajas occurring in Buddhist scriptures are Virupaksa, Mucalinda, Dhrtarastra, and the following Eight Great Dragon Kings:

Nanda (Ananta, lit. joy): Ananta and Upananda were brother dragon kings who once fought against the Dragon King Sagara.

Upananda (lit. sublime joy): Brother of Nanda. Together with King Nanda, he protected the country of Magadha, ensuring that there was no famine, and when the Buddha descended, he sent rain to bless it and attended all the sittings where he preached. After the Buddha's death, he protected the Buddha Dharma forever.

Sagara (lit. 'Great Sea'): king of the Dragon Palace. King of the Great Sea Dragon.The 8-year-old Dragon Lady in the Lotus Sutra was the third princess of this Dragon King and was known as the Zennyo Ryuo (lit. "goodness woman dragon-king").

Vasuki (lit.'treasure'): sometimes referred to as the Nine-Headed Dragon King with the 'nine' meaning the extremity of yang and extremely large and powerful in number. Thus, he was thought of as the "Nine-Headed Dragon King". In the original legend, he was seldom called the 'Many-headed Dragon King' because there were a thousand of heads. Originally, he protected Mt. Meru (Ref1) and took tiny dragons to eat.

Takshaka (lit. ‘polyglot' or 'visual poison'): When this dragon is angrily stared at, the person is said to die out. From the Golden Light Sutra, the Seven-faced Tennyo is said to be the daughter of this Dragon King.

Anavatapta (lit. "cool and free from heat"): was said to live in the mythical pond in the northern Himalayas, Anuttara (lit. "free from heat"), which emitted great rivers in all directions to moisten the human continent of Jambudvīpa. A pond that stretches for approx. 3142 km, the banks of the pond were said to be made of four treasures, including gold, silver and others. This Dragon King was venerated as an incarnation of a Bodhisattva.

Manasvin (lit. 'giant' or 'great power'): When Asura (See2 & See3) attacked Kimi Castle with seawater, he twisted himself around and pushed the water back. Kimi Castle is the castle in Trayastrimsa at the top of Mt. Meru, where Sakra (Indra:Ref) resides. 

Uppalaka (Utpala: lit. blue lotus flower): blue lotus flower dragon king. He is said to dwell in a pond that produces blue lotus flowers. In India, the shape of the petals and leaves is used metaphorically to represent the eye, especially the blue water lily (nilotpala), which is a metaphor for a beautiful eye. In Buddhism, the Buddha's eyes are considered to be dark blue (nila), one of the 32 phases (ref4) and 80 kinds of favourites (ref5), "eye colour ".

伝説のヒューマノイドたち

ヒト型爬虫類 (10)

八大龍王〜釈迦の教えに耳を傾けた龍族

彼らは、天龍八部衆に所属する龍族の八柱の王である。仏法を守護している。

仏教では、インド神話におけるナーガラジャ (ナーガの諸王の意) が、八大龍王をはじめさまざまな龍神として取り入れられた。ナーガラージャとは、冥界 (パタラ) に住む神または半神半人の蛇のような存在であるナーガ (参照) の様々な種族の王であり、時には人間の姿をとることもある超自然的な存在のこと。

ナーガ王たちの任務は、ナーガたちを率いて仏陀や他の悟りを開いた存在たちを守護し、仏陀の教えを守ることであった。

仏教経典に登場するナーガラージャの中で最も有名なものには、ヴィルパクサ、ムカリンダ、ドルタラストラ、そして以下の八大龍王たちである:

難陀 (ｱﾅﾝﾀ:歓喜の意): 難陀と跋難陀は兄弟竜王で娑伽羅 (ｻｰｶﾞﾗ:大海の意) 龍王と戦ったことがあった。

跋難陀 (ｳﾊﾟﾅﾝﾀﾞ: 亜歓喜の意): 難陀の弟。難陀竜王と共にマガダ国を保護して飢饉なからしめ、また釈迦の降生の時、雨を降らしてこれを灌ぎ、説法の会座に必ず参じ、釈迦仏入滅の後は永く仏法を守護した。

娑伽羅 (ｻｰｶﾞﾗ:大海の意): 龍宮の王。大海龍王。法華経に登場する八歳の龍女はこの龍王の第三王女で「善女龍王」と呼ばれた。

和修吉 (ｳﾞｧｰｽｷ: 宝有の意):「九頭龍王」と呼ばれることもある。「九」は陽の極まりを意味し、数が非常に多く強力であることから、「九頭龍王」と考えられた。そのため、彼は「九頭の龍王」と考えられていた。元の伝説では、頭が千個あったため、稀に「多頭龍王」と呼ばれることもあった。もともとは、須弥山（参照1）を守り、細龍を捕らえて食べていた。

徳叉迦 (ﾀｸｼｬｶ: 多舌、視毒の意): この龍が怒って凝視された時、その人は息絶えるといわれる。身延鏡と金光明経から七面天女は、この龍王の娘とされている。

阿那婆達多 (ｱﾅｳﾞｧﾀﾌﾟﾀ: 清涼、無熱悩の意): ヒマラヤ山脈北部にある神話上の池、阿耨達池 (無熱悩池) に住み、四方に大河を出して人間の住む大陸 閻浮提 (えんぶだい) を潤していた。 全長800里 (約3142 km)にも及ぶ池の岸辺は金・銀などの四宝よりなっていたという。この龍王は菩薩の化身として崇められていた。

摩那斯 (ﾏﾅｽｳﾞｨﾝ: 大身、大力の意): 阿修羅（参照2 & 参照3）が海水をもって喜見城を侵したとき、身をよじらせて海水を押し戻したという。喜見城とは須弥山の頂上の 忉利天にある 帝釈天 (梵: インドラ参照) の居城。

優鉢羅 (ｳｯﾊﾟﾗｶ: 青蓮華の意): 青蓮華龍王。青蓮華を生ずる池に住まうという。インドでは花弁や葉などの形状を比喩的に眼を現すことに用いるが、特に青睡蓮(nilotpala)は美しい眼に喩えられる。仏教では仏陀の眼は紺青色(nila)とされ、三十二相八十種好（参照4）の一つ｢眼色如紺青相｣となっている。

[33-108]

THE TWO LEVELS OF SAKTI

The manifestation of the world, or the idam ("this"), is the free- dom (svātantrya) of the aham ("I") or the Absolute. There is a mis- understanding of the Tantric position that Creation is a logical implication or necessary outcome of Siva or Sakti. This misunder- standing is based on Tantric statements to the effect that the world is the nature (svabhāva) of Siva-Sakti or that Siva, out of His sport (līlā), again and again creates, preserves, and destroys the world (carīkarti barībharti sañjarīharti lilayā).

The Tantric statement that Creation is the nature of Śiva or parāśakti is made in the same way that we say that playing is the nature of a child. This does not mean that playing is a necessity or compulsion for the child or that the child plays all day long. It simply means that there is no cause or motive for the play-it is just natural for the child to play. It does not contradict the fact that the act of playing is the freedom of the child. We can very well say, on the one hand, that playing is the freedom of the child, and, on the other hand, that playing is the nature of the child. When it is said that creation is the nature of Siva, it simply means that for creation there is no motive or cause on the part of Siva; creation arises out of His free sportive nature 50 and Siva always creates out of His freedom.

If we take Creation to be a necessary act of Siva or Sakti, it will go against the concept of freedom (svatantrya) that is basic to Tantrism. Moreover, the Tantras declare Creation to be the freedom (svā- tantrya) of Śiva in unequivocal terms. Furthermore Śiva, or Śiva- Śakti, is basically regarded as transcendent (anuttara). Šiva cannot be transcendent if Creation is a compulsion for Him.

The misunderstanding that the act of creation is necessary for Śiva arises from overlooking the distinction between śakti and svarūpa-śakti. In the Tantric tradition cit and ānanda are said to be the nature (svarūpa or svarūpa-śakti), whereas the triad of icchā- jñāna-kriyā, which pertains to the creation of the world, is said to be power (śakti) but not svarūpa-śakti. Cit and ānanda are svarūpa, but the triad of icchā-jñāna-kriyā, or the Creation of the world, is not svarūpa in the technical sense of svarūpa-laksana. Creation is based only on the freedom of the Lord. He may enact the cosmic function of creation, maintenance, and so on forever, for some time, or not at all.

In Tantrism, because the world is said to be Sakti or kriyā, and because Sakti or kriyā is said to be the nature of Siva, the world should be regarded as the nature of Siva. But what is overlooked here is the truth that only cit-ānanda, not all Sakti, is the nature

(svarūpa) of Siva. Icchā-jñāna-kriyā, which results in Creation, is not the svarupa in the technical sense.

The activity (kriyā) that is at the svarūpa level (cit-ānanda), and that is illumined in itself, is only aham ("I am"). It is not ahamidam ("I am this"), which comes only at the level of Creation (icchā-jñāna-kriyā). Aham or Self-con-sciousness, therefore, is said to be the eternal activity or eternal dynamism (nitya-kriyā or nitya-spanda) of Consciousness.

The free act of Creation may also be said to be eternal or even innate (svarūpa) in the sense that Siva freely performs the cosmic functions of creation, and so on. Creation is not a necessity to Śiva; it is a manifestation of His freedom (svatantrya). It is meaningless to say

that Siva may not be cit-ānanda, for Śiva is nothing but cit-ānanda. However, it is perfectly meaningful to say that Siva may not create the world. Creation completely depends upon the will of Siva.

- Sri Kamalakara Mishra

शक्ति के दो स्तर

संसार की अभिव्यक्ति, या इदम् ("यह"), अहम् ("मैं") या निरपेक्ष की स्वतंत्रता (स्वतंत्रता) है। तांत्रिक स्थिति की गलत समझ है कि सृजन शिव या शक्ति का एक तार्किक निहितार्थ या आवश्यक परिणाम है। यह ग़लतफ़हमी तांत्रिक कथनों पर आधारित है जिसका प्रभाव यह है कि संसार शिव-शक्ति की प्रकृति (स्वभाव) है या शिव, अपनी लीला (लीला) से बार-बार संसार का निर्माण, संरक्षण और विनाश करते हैं। बारिभारती संजारीहर्ति लीलया)।

तांत्रिक कथन कि सृजन शिव या पराशक्ति का स्वभाव है, उसी तरह दिया गया है जैसे हम कहते हैं कि खेलना एक बच्चे का स्वभाव है। इसका मतलब यह नहीं है कि खेलना बच्चे की ज़रूरत या मजबूरी है या बच्चा दिन भर खेलता रहता है। इसका सीधा सा मतलब है कि खेलने का कोई कारण या मकसद नहीं है - बच्चे का खेलना स्वाभाविक है।

यह इस तथ्य का खंडन नहीं करता है कि खेलना बच्चे की स्वतंत्रता है। हम अच्छी तरह से कह सकते हैं, एक ओर तो, खेलना बच्चे की स्वतंत्रता है, और दूसरी ओर, खेलना बच्चे का स्वभाव है। जब यह कहा जाता है कि सृजन शिव का स्वभाव है, तो इसका सीधा सा मतलब है कि सृजन के लिए शिव की ओर से कोई मकसद या कारण नहीं है; सृष्टि उनकी स्वतंत्र क���रीड़ा प्रकृति से उत्पन्न होती है 50 और शिव सदैव अपनी स्वतंत्रता से सृष्टि करते हैं।

यदि हम सृजन को शिव या शक्ति का एक आवश्यक कार्य मानते हैं, तो यह स्वतंत्रता (स्वातंत्र्य) की अवधारणा के विरुद्ध होगा जो तंत्रवाद का मूल है। इसके अलावा, तंत्र स्पष्ट शब्दों में सृष्टि को शिव की स्वतंत्रता (स्वातंत्र्य) घोषित करते हैं। इसके अलावा शिव, या शिव-शक्ति, को मूल रूप से उत्कृष्ट (अनुत्तारा) माना जाता है। यदि शिव के लिए सृष्टि एक मजबूरी है तो वे सर्वोत्कृष्ट नहीं हो सकते।

यह ग़लतफ़हमी कि सृजन का कार्य शिव के लिए आवश्यक है, शक्ति और स्वरूप-शक्ति के बीच अंतर को नज़रअंदाज़ करने से उत्पन्न होती है। तांत्रिक परंपरा में चित्त और आनंद को प्रकृति (स्वरूप या स्वरूप-शक्ति) कहा जाता है, जबकि इच्छा-ज्ञान-क्रिया का त्रय, जो दुनिया के निर्माण से संबंधित है, को शक्ति (शक्ति) कहा जाता है, लेकिन नहीं स्वरूप- शक्ति. चित्त और आनंद स्वरूप हैं, लेकिन इच्छा-ज्ञान-क्रिया का त्रय, या दुनिया का निर्माण, स्वरूप-लक्षण के तकनीकी अर्थ में स्वरूप नहीं है। सृष्टि केवल प्रभु की स्वतंत्रता पर आधारित है। वह सृजन, रखरखाव आदि के लौकिक कार्य को हमेशा के लिए, कुछ समय के लिए, या बिल्कुल भी नहीं कर सकता है।

तंत्रवाद में, क्योंकि संसार को शक्ति या क्रिया कहा जाता है, और क्योंकि शक्ति या क्रिया को शिव का स्वभाव कहा जाता है, इसलिए संसार को शिव का स्वरूप माना जाना चाहिए। लेकिन यहां जिस बात की अनदेखी की गई है वह यह सत्य है कि केवल चित्त-आनंद ही प्रकृति है, सारी शक्ति नहीं।

(स्वरूप) शिव का। इच्छा-ज्ञान-क्रिया, जिसके परिणामस्वरूप सृजन होता है, तकनीकी अर्थ में स्वरूप नहीं है।

वह गतिविधि (क्रिया) जो स्वरूप स्तर (चित-आनंद) पर है, और जो स्वयं प्रकाशित है, केवल अहम् ("मैं हूं") है। यह अहमिदम ("मैं यह हूं") नहीं है, जो केवल सृजन (इच्छा-ज्ञान-क्रिया) के स्तर पर आता है।

इसलिए, अहम् या आत्म-चेतना को चेतना की शाश्वत गतिविधि या शाश्वत गतिशीलता (नित्य-क्रिया या नित्य-स्पंद) कहा जाता है। सृष्टि के स्वतंत्र कार्य को इस अर्थ में शाश्वत या जन्मजात (स्वरूप) भी कहा जा सकता है कि शिव स्वतंत्र रूप से सृष्टि के लौकिक कार्यों को करते हैं, इत्यादि। शिव के लिए सृजन कोई आवश्यकता नहीं है; यह उनकी स्वतंत्रता (स्वातंत्र्य) की अभिव्यक्ति है।

यह कहना व्यर्थ है

कि शिव चित्-आनंद नहीं हो सकते, क्योंकि शिव चित्-आनंद के अलावा और कुछ नहीं हैं। हालाँकि, यह कहना बिल्कुल सार्थक है कि शिव दुनिया का निर्माण नहीं कर सकते। सृष्टि पूर्णतः शिव की इच्छा पर निर्भर है।

- श्री कमलाकर मिश्र

[mahayanapilgrim]

Father Tantra: Unveiling the Path to the Illusory Body in Anuttara Yoga

Father Tantra, known as "pha rgyud" in Tibetan, stands as a profound aspect within the Anuttara Yoga tradition, emphasizing the development stage of spiritual practice. It is one of the three facets of Anuttara Yoga, each designed to guide practitioners toward the ultimate goal of enlightenment.

### Understanding Father Tantra

Father Tantra primarily focuses on revealing transformative methods for attaining the illusory body. The illusory body, or "mayakaya," is a concept deeply rooted in Tibetan Buddhist philosophy. It represents a state where the practitioner achieves a subtle, radiant form beyond the limitations of the physical body.

#### Key Elements of Father Tantra:

1. **Development Stage Emphasis:**

Father Tantra places a significant emphasis on the development stage of spiritual practice. This stage involves visualization, mantra recitation, and ritual practices aimed at purifying the mind and realizing one's innate enlightened nature.

2. **Illusory Body Attainment:**

The central theme of Father Tantra revolves around methods to attain the illusory body. This is not a mere visualization but a profound transformation where the practitioner experiences a subtle, light-filled form beyond ordinary perception.

### Methods and Practices:

#### 1. Visualization Techniques:

Practitioners engage in intricate visualization practices, imagining themselves as enlightened beings or deity forms. This aids in transcending ordinary conceptions of self and reality.

#### 2. Mantra Recitation:

The chanting of sacred mantras holds a crucial role. Mantras are considered powerful sound vibrations that align the practitioner with higher states of consciousness, facilitating the transformation process.

#### 3. Rituals and Offerings:

Father Tantra often involves ritualistic practices and offerings to symbolic deities. These rituals are not mere ceremonies but are designed to deepen the connection between the practitioner and the enlightened realms.

### Warning for Beginners:

Embarking on the path of Father Tantra requires a profound understanding and commitment. For beginners:

1. **Guidance from a Qualified Teacher:**

Seek guidance from an experienced and qualified teacher. The intricacies of Father Tantra demand personalized instruction to avoid misunderstandings and potential pitfalls.

2. **Stable Foundation:**

Ensure a stable foundation in foundational practices like mindfulness, ethics, and basic concentration. Rushing into advanced practices without a solid base may lead to confusion.

3. **Respect the Process:**

Recognize that the journey in Father Tantra is gradual. Patience is crucial, as the transformative processes unfold over time. Avoid the temptation to hasten progress.

In conclusion, Father Tantra unveils a path that, when approached with diligence and wisdom, can lead practitioners to the profound realization of the illusory body. With proper guidance and a respectful attitude toward the teachings, individuals can navigate the transformative journey that Father Tantra offers on the path to enlightenment.

[uro-9000]

阿耨多羅三藐三菩提【あのくたらさんみゃくさんぼだい】 サンスクリットanuttara-samyak-sambodhiの音写。 無上正等覚(しょうとうかく)と訳し，仏の悟りの智慧(ちえ)のことで，この上なくすぐれ，平等円満である意。 また仏の尊称でもある。

[dominousworld]

LE QUATTRO CLASSI DI TANTRA

LE QUATTRO CLASSI DI TANTRA

di Marco Scarinci Nel Buddhismo Tantrico (come quello tibetano o nepalese) ci sono quattro classi di Tantra. Dalla classe inferiore a quella superiore esse sono il Kriya Tantra, lo Charya Tantra, lo Yoga Tantra ed infine il Tantra Supremo: Il Maha Anuttara Yoga Tantra.Per chi segue questa tradizione, si tratta di modi via via più elevati, profondi e completi di approcciare la Divinità. Nel…

[onemindzen]

The Maha Dana Paramita Hrdaya Sutra

Avalokitesvara Bodhisattva when practicing deeply the dana paramita perceives the suffering of all beings in the ten directions, and in the three worlds and is moved to ease their suffering.

Ananda, self does not differ from other, other does not differ from self. Nirvana comes from giving up all, Nirvana, the object and goal. So abandon everything and give it all to others.

Ananda, my body and all of my possessions, all of my merits gained or to be gained, I give them all away, withholding nothing, giving everything for the benefit of others. For all those beings ailing or in pain, until they are healed, may I be their doctor, their nurse, their comfort. May I be the very medicine itself that brings them to wholeness. For all those starving or parched, may I be their food and drink. For all those defenseless and afraid, may I be their guard and their guide until they pass beyond the bonds of suffering.

My body itself I give up to others to do with as they wish, even to be killed. If they should slander or strike me, may their acts be the instrument of their awakening. The bodhisattva depends on dana paramita and the self is no hindrance; without any hindrance no cravings exist. Far apart from every selfish action one dwells in nirvana.

In the three worlds, all buddhas depend on dana paramita and forego anuttara samyak sangbodhi. Therefore know that dana paramita is the first perfection, is the great bright perfection, is the utmost perfection, is the supreme perfection which leads to all other perfections and is true, not false.

So proclaim the dana paramita mantra, proclaim the mantra which says: om amotka salbadara sadaya shibye hum om amotka salbadara sadaya shibye hum om amotka salbadara sadaya shibye hum

[chaitanyavijnanam]

Siva Sutras - 109 : 2-07. Mātrkā chakra sambodhah - 12 / శివ సూత్రములు - 109 : 2-07. మాతృక చక్ర సంబోధః - 12

🌹. శివ సూత్రములు - 109 / Siva Sutras - 109 🌹 🍀. శివ ఆగమ తత్వశాస్త్రం యొక్క సూత్రములు 🍀 2వ భాగం - శక్తోపాయ ✍️. ప్రసాద్‌ భరధ్వాజ 🌻 2-07. మాతృక చక్ర సంబోధః - 12 🌻 🌴. ఒక గురువు సహాయంతో, యోగి మాతృక చక్ర జ్ఞానాన్ని మరియు మంత్ర శక్తులను స్వీయ-శుద్ధి మరియు స్వీయ-సాక్షాత్కారం కోసం ఎలా ఉపయోగించాలో తెలుసుకుంటాడు. 🌴

అతను ఇప్పుడు తన సృష్టి శక్తిని సృష్టించడానికి తన సంకల్పంతో మిళితం చేస్తాడు, తద్వారా అతని స్వేచ్ఛా శక్తిని పని చేసేలా చేస్తాడు. Śiva యొక్క ఈ కదలిక ఎ, ఐ, ఒ, ఔ (ए ऐ ओ औ) అనే నాలుగు అక్షరాలతో సూచించబడుతుంది, అత్యధిక తీవ్రత ఔ. ఈ నాలుగు అక్షరాలు అతని క్రియా శక్తి స్థాయిలను సూచిస్తాయి. ఈ దశలో శివునికి ఇచ్ఛా, జ్ఞానము మరియు క్రియ అనే మూడు శక్తులు ఉన్నాయి. ఈ మూడు శక్తి-లు ఒక త్రిభుజాన్ని ఏర్పరుస్తాయి. ఇప్పుడు, అతను తన మొదటి కదలికలతో అనుత్తర మరియు ఆనందాలతో ఈ త్రిభుజాన్ని శక్తివంతం చేయడానికి ఎంచుకున్నాడు మరియు దాని ఫలితంగా, త్రిభుజం షడ్భుజిగా మారుతుంది. అనుత్తర మరియు ఆనందాలను కలిగి ఉన్న త్రిభుజం మూడు శక్తి-ల త్రిభుజంతో ఏకం అవుతుంది మరియు షడ్భుజి ఏర్పడుతుంది.

కొనసాగుతుంది...

🌹 🌹 🌹 🌹 🌹

🌹 Siva Sutras - 109 🌹 🍀Aphorisms of philosophy of Shiva āgama 🍀 Part 2 - Śāktopāya. ✍️. Acharya Ravi Sarma, 📚. Prasad Bharadwaj 🌻 2-07. Mātrkā chakra sambodhah - 12 🌻 🌴. With the help of an guru, a yogi gains the knowledge of matruka chakra and how to harness the mantra shaktis, for self-purification and self-realization. 🌴

He now mixes His power of creation with His will to create thereby making His free energy to act. This movement of Śiva is represented by four letters e, ai, o, au (ए ऐ ओ औ), the highest intensity being au. These four letters mean the levels of His kriyā śakti. At this stage Śiva has all the three śakti-s, icchā, jñāna and kriyā. These three śakti-s form a triangle. Now, He chooses to energise this triangle with His first moves anuttara and ānanda and as a result of which, the triangle transforms into a hexagon. The triangle containing anuttara and ānanda unites with the triangle of three śakti-s and the hexagon is formed.

Continues...

🌹 🌹 🌹 🌹 🌹

[garudabluffs]

New film explores how 'the father of video art' pioneered an art form

March 25, 2023  https://www.npr.org/2023/03/25/1165929516/nam-june-paik-moon-is-the-oldest-tv-review

Nam June Paik’s TV Buddhas – His best-known work

June 10, 2019 3 minutes of reading  https://publicdelivery.org/nam-june-paik-tv-buddha/ Installations

<>my view from the cheap seats....if Amida Buddha were a mind reader with the capacity (Virtual Reality headset &/or AI artificial intelligence algorithms ) _ _ _to alter our thoughts & perceptions during contemplation of karma-klesha-dukkha while renouncing samsara, cultivating bodhicitta, & (vowing to)forego enlightenment to save all sentient beings from suffering_ _ _ by substituting the mindset of others practicing zazen during sesshin - - - instead of one's self-ruminations - - ?? why not instead exemplify a mind of anuttara samyak sambodhi? "Supreme perfect enlightenment", the unsurpassed enlightenment of a Buddha. Anuttara means supreme, highest, incomparable, unsurpassed, or peerless. Samyak means right, correct, true, accurate, complete, or perfect, and sambodhi means enlightenment." Guess not technologically possible. Returning to the magic carpet ride:stiff neck,sore back,aching knees..

"We’re living through a big change. If the early 2010s was the rise of algorithmic feeds, then probably the early 2020s is going to be the rise of generative AI tools. It’s very early to see what the effects are. But my theory, for now, is that algorithmic feeds forced a lot of people to conform to a standard by only recommending certain kinds of content. On Twitter, a prompt tweet—asking people what they have for breakfast—always works well. People repeated those tricks and found a solution to the platform. But AI tools tend to generate that average solution immediately. Because they’re always reaching back to generic archetypes and clichés.

I think the kind of culture that you see AI tools producing is mostly very dull and bad so far. There are ways that artists and writers can use AI in challenging ways. But that requires a critical approach to that technology. Whereas the millions of users who are getting onboarded into AI tools, they’re not using it with that kind of critical sensibility. They’re using it to serve their most immediate impulses—fanfiction generated text or images of Lord of the Rings elves dressed like Star Wars characters. It’s not a particularly inspiring body of culture yet."

[ptah-ikemi-ka]

insomnia is fucking homophobic

like to use the computer only from 7 am to 7 pm is nasty, disgusting, homophobic, queerphobic, not to mention counter productive to my life as a whole, even IF it can help regulate my sleep better

gurl

why is life so hard??

huh???

I want to be enlightened and attain Anuttara Samyak Sambodhi in a single lifetime so I can be the first Buddha/Bodhisattva of Sleep whose mantras would induce sleep and my skillful means would allow one to purify their karma by SLEEPING like fuck this insomnia shit just hold the 8 precepts, chant the mantras for 12 malas, recite the sutra once, and SLEEP like thats what I am gonna go with like gurl

GURL

ughhh

if theres an insomnia demon or some shit I am going to KILL it first or force it to be a protector lol

[33-108]

Trika Saivism

The Advaita Saiva Philosophy of Kashmir : Debabrata SenSharma

The Advaita Saivism of Kashmir, popularly known as Kashmir Saivism, projects a third kind of non-dualism (advaita) based on the affirmation of the existence of everything within the One. In other words, the concept of non-dualism postulated in its school is the integration of everything with the eternally existent Reality, techni- cally called the samvid or anuttara cit (transcendent consciousness). Unlike the Buddhists and the Sankara Vedantins who are regarded as 'idealists', the Kashmir Saivites are realists, as they admit the exis- tence of both the immutable One and its 'becoming' as the world.

They seem to make this simultaneous affirmation of both every- thing and the One possible, taking an integral view of reality (akhanda drşti), and enlarging the scope of non-dualism (advaita), as it were, making it all-embracing and all-inclusive. In other words, they conceive the ultimate Reality to be the integral one (akhanda) in which the infinite multiplicity and all mutual differences 'dissolve', as it were, or lose their distinct identity.

All contradictions arise and exist on the level of finite intellect; they resolve automatically once the level of finite existence is transcended to enter into the realm of the infinite pure consciousness. As a matter of fact, One and many, the absolute (anuttara) and the universal (visvatmaka), constitute the two facets of the 'fullness nature' (paripürṇasvarupa) of the ultimate reality, samvid.

As the metaphysical thought propagated by Advaita Saivism leans heavily towards the practice of spiritual discipline (sadhana), it introduces theism into its metaphysical thought, bringing it closer to the lives of spiritual seekers by making the philosophy of this school meaningful to them. They hold that the ultimate reality is not only an abstract metaphysical concept, but that it also has being or existence as the supreme Lord, endowed with unrestricted power (sakti) inalienable from His divine nature.

It is He who, exercising His power of divine freedom, manifests Himself of His own volition (svecchayd) as the world of multiplicity. He is real, and His self- manifestation as the world is also equally real-the two representing two facets of His nature, the transcendent and the immanent. In this way, the Advaita Saivites advocate an integral philosophy of non- dualism (akhandadvaita), based on the affirmation of everything within the supreme reality.

[takeachanceontoday]

Can you tell us more about this first rendition of the monkey king?

Hol’ up. I don’t know that much so I’m gonna copy-paste from this research site.

if you wish to know more, I high key recommend studying this site as they have a LOT of information on the lore of Journey to the West and even specialize in it!

The character is mentioned in a eulogy from a tale in Zhang Shinan’s (張世南, d. after 1230) Memoirs of a Traveling Official (Youhuan jiwen, 遊宦紀聞, 13th-century). The story follows Zhang the Sage (Zhang sheng, 張聖), a farmer-turned-Buddhist monk who gains the ability to read and predict the future after eating a magic peach bestowed by an immortal. He is later asked to write a eulogy (zan, 讚) in honor of a temple’s newly built revolving sutra case. It reads:

Fresh are the pattra (palm) leaves on which are written the unexcelled (anuttara), vigorous texts, In several lives, Tripitaka went west to India to retrieve them; Their every line, their every letter is a precious treasure, Each sentence and each word is a field of blessing (puṇyakṣetra). In the waves of the sea of misery (duḥkha-sāgara), the Monkey-disciple [1] presses on, Through the waters of the river that soak its hair, the horse rushes forward; No sooner have they passed the long sand than they must face the trial of the golden sands, Only while gazing toward the other shore do they know the reasons (pratyāya) for being on this shore. The demons (yaksas) are delighted that they might get their heart’s desire, But the Bodhisattva, with hand clasped in respectful greeting, sends them on; Now here are the five hundred and sixty-odd cases of scriptures, Their merit is difficult to measure, their perfection hard to encompass (Isobe, 1977, as cited in Mair, 1989, pp. 693-694).

無上雄文貝葉鮮，幾生三藏往西天。行行字字為珍寶，句句言言是福田。苦海波中猴行復；沈毛江上馬馳前。長沙過了金沙難；望岸還知到岸緣。夜叉歡喜隨心答；菩薩精虔合掌傳。半千六十餘函在，功德難量熟處圓。

The tribute references elements that would later appear in The Story of How Tripitaka of the Great Tang Procures the Scriptures (Da Tang Sanzang qujing shihua, 大唐三藏取經詩話, c. late-13th-century), the earliest printed edition of the JTTW story cycle comprising a seventeen-chapter storytelling prompt. These include Xuanzang’s quest to India over several lifetimes, the Monkey Pilgrim coming to his rescue, the tribulations at the river of sand (a nod to Sha Wujing’s precursor), the demons encountered, and heavenly assistance.

Japanese scholar Isobe Akira dates the tale of Zhang the Sage to the late-Northern or early-Southern Song (circa 1127) based on the mention of certain historical figures therein (Mair, 1989, pp. 693-694).

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[uro-9000]

阿耨多羅三藐三菩提【あのくたらさんみゃくさんぼだい】 サンスクリットanuttara-samyak-sambodhiの音写。 無上正等覚(しょうとうかく)と訳し，仏の悟りの智慧(ちえ)のことで，この上なくすぐれ，平等円満である意。 また仏の尊称でもある。

[rapid-hart-beat]

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