Tag Archives: Amitabha


  1. The constructing of appearances (nimitta) created by delusion is the characteristic mark of Paratantra (dependence) knowledge; the giving of names to those appearances [regarding them as real individual existences] is characteristic of the imagination.
  2. When the constructing of appearances and names, which come from the union of conditions and realities, no more takes place, we have the characteristic mark of perfected knowledge (parinishpanna).

This is in reference to the five-dharmas: name, appearance, discrimination, right knowledge, and suchness. False-imagination gives rise to discrimination, declaring such ideations as child, soap, etcetera, thus given a name-appellation. What follows is an appearance that is declared after the naming. In short it’s all an exercise in control—once something is named, one has the power over it. Much like during exorcisms when the priest-exorcist demands the demon give its name, after which it can be dispelled. Ultimately, though, the Lanka teaches that by “Right-Knowledge”, “when names and appearances are seen as unobtainable owing to their mutual conditioning, there is no more rising of the Vijnanas, for nothing comes to annihilation, nothing abides everlastingly.” Afterwards, what remains is quiescent-suchness. The Lanka encapsulates all this as such: read more

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The Four Wisdoms

28. Q: It’s stated that the eight consciousnesses are turned into the Four Wisdoms, and then the Four Wisdoms bind together forming the trikaya; which, then, of these eight states will pool together to form one Buddha-wisdom and then, which Wisdoms are then said to be the transformation into One Consciousness?
A: The five senses (smell, taste, etc.) relate to the five states of consciousness thereby forming the Perfecting Wisdom. Intellect (sixth state), or the mental consciousness, becomes the Wonderful Observing Wisdom. The seventh state with its discriminating awareness becomes the Universal Wisdom. Lastly, the eighth consciousness alone becomes the Mirror-Like Wisdom.
Q: Well, then, do the Four Wisdoms really differ from one another or are they the same?
A: In Substance they remain the same, only the names vary.
Q: Well if their Substance is identical, why do they bare different appellations? And if it is true that these designations are only used as expedients, what is it that is constitutive of one substance that is named “Great-Mirror Wisdom”?
A: That which is still and void—motionless—is the Great Mirror Wisdom. That which is capable of facing mind-defilements without attaching to them through love or aversion, is the Universal Wisdom. That which has the ability to discriminate and discern the wide-field of sensory impressions, while at the same time never experiencing unbridled and reactionary patterns of thought is Wonderful Observing Wisdom. That which can direct all the sense faculties into observing phenomena without being constrained by dualism is known as Perfecting Wisdom.
Q: When the Four Wisdoms combine to form the trikaya, which of them solely becomes one body, and which of them comes-together to form one Body?
A: The Great Mirror Wisdom solely makes up the Dharmakaya. Universal Wisdom exclusively constructs the Sambhogakaya. While both Wonderful Observing Wisdom and Perfecting Wisdom constitutes the Nirmanakaya. Of course, the three Bodies are only specified differently to expediently assist those worldlings who lack the necessary insight to comprehend their unifying nature. For those who are fruitfully endowed with Buddha-gnosis, their Absolute Nature is neither rooted in permanence nor non-permanence. read more

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The Wanderer

17. The Wanderer

Fire on Amoghasiddhi’s Mountain

The hexagram depicts Amitabha’s all-discerning light shining brightly atop Amoghasiddhi’s mountain of resilient protective stance of reaching the highest peak of enlightened spiritual perfection—the all-accomplishing radiant hue of  perfected wisdomocity. The adept has wandered aimlessly for endless kalpas amidst dark and strange vistas of endless ignorance and dissatisfaction; Amitabha’s fire now breaks-through the disparaging mist and dissolves away the inability to discern the right path of ascending Amoghasiddhi’s mount of noble freedom. read more

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10. Abundance

Amitabha Rising

The Light of Spiritual Brilliance overflows in abundance. This is Amitabha rising and his Padma-field reflects infinite Bodhi-emissions emanating from the Mind of all Tathagatas. This is the time to allow your Noble-Virtue to shine throughout this present saha world and worlds beyond. Amitabha’s symbol of ‘Fire’ represents unhindered illumination and this illumination is now meant to be employed. read more

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The Yoga of Amitabha

1.0 Amitabha is the Matrix of the Blessed Lotus

The Padma (Lotus) Family houses the Sacred Jewel (Bodhi-Pearl) of Transcendent Wisdom. read more

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Flight of the Phoenix

The Tibetan monk-yogin who had led the group to the cave was in actuality a ön wizard known as a ngagspa. But he was a Black Ngagspa, formed in the Dark and Forbidden Arts, and his intent upon this Nazi-financed expedition was to seek-out the Vril-ya—descendents of a purported antediluvian civilization who lived in deep subterranean caverns in the heart of Tibet—and obtain from them the all-powerful “Vril”, a mystically-charged fluid that could be shaped and harnessed to do the will of the one who controlled it. He was also a master in the art of creating manifested thought-forms known as Tulpas—he could literally fashion mind-created shapes or even a doppelganger—the exact likeness and image of any being. Being introduced to Adolf Hitler in the early 1920’s, the ngagspa taught him how to create an egregore—a collective form of tulpa that was able to fashion group-mind control, something that Hitler put to good use in forming the Nazi party and later extending and exerting its force in mesmerizing the general German populace. Sure enough, a whole nation was soon enraptured with the spell of Hitler’s Mein Kamp, which was an egregore in written-form. During the 1930’s this Black Magician also drew close to Himmler and the SS and was thereby appointed to join the present expedition in great expectations of locating and bringing back to Nazi Germany the Vril.  read more

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The Mandala of the Five Dhyanī Buddhas


Then the Lord discoursed upon the Five Skandhas.  read more

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Eremitical Dhyani Meditations

Over the course of living the Lankavatarian eremitical lifestyle, I have been discerning the value of developing a type of monastic-rhythm to the day. A good rule of thumb is to pay homage to the Five Dhyani Buddhas. Their transforming energies, in particular through counteracting the five skandhas, are most helpful in generating the Bodhi Recollective Resolve. This also strengthens one’s Sambodhic-link with the Tathagatas thus continually energizing bodhicitta. I’ve discovered that being mindful of their radiating “juice” over the course of the day helps to alleviate the toxic and ill-effects of samsara. It’s almost like transporting oneself to their serene and tranquil Buddha-fields. What follows is the regimen of my day: read more

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The Land of the Setting Sun: Bardo 3, Amitabha

Of the Five Dhyani Buddhas, the one that stands out prominently in terms of popular-following and devotion is Amitabha Buddha. Tradition asserts that Bodhisattva Dharmakara proclaimed that when he attained Buddhahood (Amida Buddha), that anyone who should call upon his name would achieve entrance into his Western Pure Land Province. His mantra (one popular variable being Namu Amida Butsu that is mantra-like [constant repetition]] in scope) chanted by untold numbers throughout the millennia, intoned frequently assures salvific union with Amida’s Buddha-land. The mantra is a wonderful medium to enter into this union; the corresponding Chakra is the Dharmasota (see Bardo 1 part 5, for breakdown of the Chakras as seen in Light of the Unborn), or throat Chakra. This makes perfect sense since it is the location through which actual intonation occurs. One difference, though, it terms of the Dharmasota realization is that this is activated through the sound (Parato ghosa) of deathlessness; so the actual “intonation is symbolic” of a greater-realization—meaning not heard in the conventional sense of hearing, but rather ineffably experienced in the very Heart of Suchness—and is not, “in itself”, the Source of the salvific-grace. There is a real source of consternation here since it is automatically assumed that even just lazily uttering Amida’s name is all one need do to achieve liberation from samsara. Dietrich Bonhoeffer would refer to this as “Cheap Grace”—without that cost of disciplined discipleship. A Lankavatarian understanding would concur with Bonhoeffer. Liberation from the cursed and diurnal Wheel of Samsara is not assured through some cheap-trick of the vocal-chords, but rather a disciplined assent through a ten-fold stage of Mind development. read more

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