zambala is the God of wealth

Jambala (also Dzambala) is the God of wealth and appropriately a member of the Jewel family.
In hindu Mythology Jambala known as Kuvera. Is also believed to be an emanation of Avalokiteshwor Chenrezig, the Buddha of Compassion , manifesting as the wealth-giving Buddha.
About manifest of Chenrezig, the story goes that Lama Atisha, a very revered high lama of the Gelug-pa tradition, was walking in Bodhgaya when he encounter an old man dying of starvation. Lama Atisha very sad about old man's suffering . Lama Atisha doesn't have any food to offer old man, so immediately cut his flesh to offer the old man. “How can I eat a monk’s flesh?” the old man refused to eat flesh. Lama Atisha lay down, feeling sad and helpless when a white light suddenly appears before him. It is the Thousand-Armed Avalokiteshwor, says to Atisha, “I will manifest as Jambhala, the Buddha of wealth to help suffering beings. I shall alleviate their poverty so they will not be distracted from practising the good heart.’

Everybody wants money! As everyone knows, when one is rich, it is easier to be unselfish and to develop an attitude of generosity.( Jambala With Five meditation Buddha Thanka hand Painting. ) The rich gold colouring of his skin represents increase and growth: in the short term, he can bring us material wealth and help us out of poverty but more importantly, his practice or worship can also bring us to spiritual wealth and personal growth to become a better person. As with all Buddhas, his practice can help us gain the ultimate attainment of enlightenment. So the purpose of worship or practicing Jambala is to eliminate the insecurity of worrying about money so that one is not distracted by poverty and lack of funds. The best way to request help from the Jambala is by making continuous water offerings to him. If possible, do also try to simultaneously recite the appropriate mantras, and then the practice will be extremely powerful.

His form is short, fat and strong, which comes from a time when it was widely believed that obesity is synonymous with wealth and luxury. His face carries an arrogant expression and sits in royal posture. This acts as a warning to tell us if we continue to look and act in this arrogant way in our attempts to get material wealth, we actually gain poverty instead. So Think! Is our greed hurting others?

The royal ease of his form indicates that Dzambala is free from samsara – through his practice and attainments, he has also acquired all the money, fame and wealth of the universe and no longer experiences suffering. He can afford to be laid back, chilled out – he got everything that he needs! He shows us how our practice to him can ultimately lead us to enlightenment, where we too can literally have everything we want. At the same time, he steps on a conch shell with his right foot to mean that though he has attained all this great wealth, he is above it and will no longer allow the ties of samsara to subjugate him again.

Dzambala holds a fruit (or a flaming wish-fulfilling jewel) in his right hand to signify that if we follow his practice, we can “bear the fruits” of our efforts to gain spiritual attainments and enlightenment. In his left hand, he holds a mongoose, which in ancient India stood as an omen of good things to come. The mongoose spits(vomits) beautiful precious wish-granting jewels, and both work to attract us to practice Dzambala with an immediate promise of wealth.

Dzambala’s blessings and the value of his practice are universal. Keeping an image or statue of him, or giving a Dzambala statue away as a gift is beneficial to anyone, anywhere.

His spiritual energy in the form of sound that helps to transform the mind (Mantra):

OM ZAMBALA ZALENDHRAYE SOHA (or SVAHA)

Over time there evolved not one but five wealth Jambala, each with his own mantra and practice to help eliminate poverty and create financial stability.( See THANKA PAINTING of Five Jambala with Virupasha) The best way to worship Jambhala is by making continuous water offerings to them. If possible, do also try to simultaneously recite the appropriate mantras, and then worship or practice will be extremely powerful. About five jambala and there mantra visit Five Jambala (Dzambhala) and Mantra to read about five wealth jambala.
1)Yellow Jambala (Dzambala)
2)White Jambala (Dzambala)
3)Black Jambala (Dzambala)
4)Green jambala (Dzambala) and
5)Red Jambala (Dzambala).

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Yellow Zambhala or Dzambhala is one of the five Tibetan Buddhist God of Wealth.

Depicted with a stern expression, holding in his left hand a jewel spitting mongoose and seated on a lotus, sun and moon disc, Yellow Zambhala is believed to be the manifestation of Chenzrig, the Compassionate Buddha to help alleviate poverty and bring wealth to the homes of the suffering beings so that they will not be distracted from practicing the good heart.

If you are in a financial crisis, you can chant his mantra to invoke his help.

The Mantra for the Yellow Zambhala God of Wealth is "OM ZAMBHALA DJARDIN DJAYA SOHA".

Miss La Sen with Yellow ZAMBHALA bowl

Miss La Sen with Yellow ZAMBHALA bowl

JAMBALA is the GOD OF WEALTH

Miss La Sen với cái chén Yellow Zambhala.

Dì Doni đi viếng cảnh Tây Tạng về và có mua tặng cho Miss La Sen 1 chiếc chén có in câu thần chú Yellow Zambhala : "OM ZAMBHALA DJARDIN DJAYA SOHA".

Yellow Zambhala là 1 trong 5 vị thần chuyên mang đến của cải cho con người theo quan niệm của Phật giáo Tây Tạng [JAMBHALA is the GOD OF WEALTH].

Người ta thường thờ hình tượng ngài Yellow Zambhala hoặc là chữ thần chú của ngài.

Miss La Sen rất thích chiếc chén này vì nó in khá đẹp mắt, khéo léo.

Copyright Hi! La Sen 2011

[Yellow Zambhala is believed to be the manifestation of Chenzrig, the Compassionate Buddha to help alleviate poverty and bring wealth to the homes of the suffering beings so that they will not be distracted from practicing the good heart. : source: internet]

Mara - vị thần tình yêu

MARA

Shakyamuni being tested by the Daughters and Children
of Mara under the Bodhi tree.

PRESENTED BY:
the Wanderling

Centuries ago the coming Buddha sat under the Bodhi-tree and vowed not to move until he learned to eradicate suffering, unfolding Anuttara Samyak Sambodhi, the Consumation of Incomparable Enlightenment. But Mara, the personification of evil, tried to usurp his plans by sending his three daughters Tanha (desire), Raga (lust), and Arati (aversion), to seduce him and break his concentration. However, the coming Buddha was too strong for Mara.

In Buddhism Mara is the lord of misfortune, sin, destruction and Death. Mara is the ruler of desire and death, the two evils that chain man to the wheel of ceaseless rebirth. Mara reviles man, blinds him, guides him toward sensuous desires; once man is in his bondage, Mara is free to destroy him.

Buddhist tradition holds that Buddha encountered Mara on several occasions. When he abandoned the traditional ascetic practices of Hinduism, Mara reproached him for straying from the path of purity. Mara later reappeared as a Brahmin, criticising him for neglecting the techniques of the yogins. At another time, Mara persuades householders in a village to refuse to give alms to the Buddha. Mara also accuses Buddha of sleeping too much, and not keeping busy like the villagers.

In a famous incident similar to the temptation of Jesus in the Christian religion, Mara urges Buddha to become a universal king and establish a great empire in which men can live in peace. He reminds Buddha that he can turn the Himalayas into gold if he but wishes so that all men will become rich. Buddha replies that a single man's wants are so insatiable that even two such golden mountains would fail to satisfy him."

While Mara is unable to subjugate Buddha, he is more successful with Buddha's followers, even approaching the Buddha's own brother, Ananda. As the source of evil, he causes misunderstanding between teachers and pupils, casts doubt on the value of Buddha's sayings by calling them nothing but poetry, or encourages monks to waste their time on abstruse speculations. Worse, he appears in the guise of a monk, nun, relative or prominent Brahmin, bringing false news that a disciple is destined to be a new Buddha. If the disciple succumbs to the temptation, he will be filled with sinful pride. Mara could even appear in the form of Gautama Buddha in order to confuse Buddhists or lead them astray.

Mara is lord of all men who are bound by sense desires. His origin, according to Theravada commentators, was as a rebellious prince who seized control of our world from the supreme god of the highest heaven. As prince of this world, Mara can boast of possessing great majesty and influence. Though he has only a spirit body, he is endowed with the five modes of sensual pleasure, has plenty to eat and drink, and lives to amuse himself.

Many Buddhist scholars imply that Buddha's references to Mara are mere figures of of speech [1]; but the Buddhist texts do not necessarily imply anything of the sort. In Theravada countries, veneration of good spirits, the placation of evil spirits, and Consulting Mediums are characteristic Buddhist practices. For example, the Burmese hang a coconut tied with a bit of red cloth near their home altars as an offering to the spirits. Special dances are also performed during the winter harvest season, during which a participant becomes "possessed" by spirits in order to bless the crops, while some participate in diviniation by casting bones. Even so, the following should be remembered:

The Buddha said that neither the repetition of scriptures, nor self-torture, nor sleeping on the ground, nor the repetition of prayers, penances, hymns, charms, mantras, incantations and invocations can bring the real happiness of Nirvana. Instead the Buddha emphasized the importance of making individual effort in order to achieve spiritual goals.(source)

Buddhist texts, through inference, may suggest the possibility of a specific, living prince of evil; but Budhist writers take pains to point out it has no Adam and Eve story and no doctrine of original sin. Yet for Buddhists, the present state of human existence is "fallen" in that men are caught in a web of illusion, and long for liberation. Even though, according to Buddhist theory, men have not inherited the guilt flowing from an original sin, they are still trapped in a present state of suffering as result of evil committed in numerous past lives. Buddhism and Christianity agree that man is far from what he should be and his world is subject to the control of a malicious spirit, a powerful king of desire.

In India, prior to the advent of Buddhism, Mara was a God of Love in Vedic mythology. His name is in the language of Sanskrit and literally means death. He is a God of both Sex and Death. It is the act of love that brings a person into the world and death terminates a person. Thus, this god of death and love could be interpreted as a symbol for samsara, the cycle of birth, death and rebirth. By conquering Mara the Buddha is in effect conquering samsara. Occasionally, he is refered to as the Prince of Darkness in Buddhism. See also the Shaman spiritual entity and sometime foe similar to Mara to the Buddha called the Ally.

One could interpret Mara as representing an 'Anti-Buddha' --- as the opposite of everything the Buddha represents, "the enemy of the Good Law." Buddhism advocates the Middle Path in between indulgence and asceticism, while Mara is a representative of the carnal pleasures. The Buddha stands for the end of death via the Death of the Ego while Mara is death. Mara is violent. Sakyamuni Buddha is peaceful.

Early on the full moon day of Kason (April) in the year 103 of the Great Era, that is, some 2551 plus years ago, the now emaciated prince sat beneath the Bodhi Tree near the big village of Senanigăma. Around the same time, Sujătă, the daughter of a rich man from the village, was making preparations to give an offering to the tree-spirit of the Bo tree. She had sent her maid ahead to tidy up the area around the spread of the holy tree, but at the sight of the starving man seated beneath the tree the maid thought the deity had made himself visible to receive their offering in person. She ran back in great excitement to inform her mistress. Sujătă went to the tree and gave the prince nourishment in the form of a rice-milk gruel (Madhupayasa), inturn from which, the future Buddha regained his strength and health.

Prince Siddhartha began to eat the food beneath the shadow of the tree, sitting in a meditative mood underneath the tree from early morning to sunset, with a fiery determination and an iron resolve: "Let me die. Let my body perish. Let my flesh dry up. I will not get up from this seat till I get full illumination". He plunged himself into deep meditation. At night he entered into Deep Samadhi.

The to-be Buddha's encounter with Mara begins with that meditation. The possibility of Siddhartha becoming a Buddha and being liberated from the Earthly realm was not something that Mara desired. Mara decided to lure Shakyamuni away from his quest for Enlightenment. He beseeched the Prince to follow his duties of father, ruler and husband and to abandon the quest for liberation from the material world. It is not proper for a king to renounce the world that he rules. The best life, Mara claimed, is to "subdue the world both with arrows and with sacrifices, and from the world obtain the world of Vsava." Mara threatened the Prince with his bow and arrow stating that he spares those who indulge in carnal pleasures. Even when the arrow was shot, Sakyamuni stirred not. After failing to lead Gautama to the path of sensual gratification Mara utilized fear in his attempt to make Sakyamuni run away from the search for liberation. Mara gathered his fiendish minions from the deepest pits to wage war with Prince Siddhartha. The Ten Chief Sins, the Daughters of Mara first, then the remaining children of Mara, were sent into the fray:

• Sakkaya-ditthi is translated as "personality belief". Conceit, arrogance, pride.
• Vicikiccha means "skeptical doubt' about the Buddha, the Dhamma, the Sangha. One of the The Five Hindrances.
• Silabbata Paramasa means "adherence to wrongful rites, rituals and ceremonies." The Dark Sorceress.
• Kama-raga means temptation, "sensual desire." As Tanha, one of the three daughters initially unleashed by Mara as found in the quote at the top of the page. One of The Three Poisons and Five Hindrances.
• Patigha: ill will, including feelings of hatred, anger, resentment, revulsion, dissatisfaction, aversion, annoyance, disappointment. Arati, another of the three daughters initially unleashed by Mara. As hatred, another of The Three Poisons as well as one of The Five Hindrances.
• Rupa-raga is "attachment to the form realms." It is a fetter when it continues to bind one to the Samsaric world. Patanjali's samprajnata samadhi is usually considered as being at the same level. Samprajnata-samadhi incorporates the first four Jhanas within its scope, which when overcome can lead to the eradication of The Five Hindrances, a major step toward liberation. As lust, Raga is also considered one of the Three Daughters of Mara.
• Arupa-raga is "attachment to the formless realms." It remains a fetter impeding liberation if the attachment is not breached. Patanjali's asamprajnata samadhi is usually considered to be at the same level. Asamprajnata-samadhi incorporates the last four Jhanas within its scope. Asamprajnata-samadhi is sometimes known in Vedanta circles as Nirvikalpa-samadhi.
• Mana "conceit, arrogance, self-assertion or pride, feeling oneself to be superior to others.
• Uddhacca, self-righteousness, "restlessness," agitation of the heart, turmoil of mind. One of The Five Hindrances.
• Avijja is translated as ignorance and delusion, especially of the Four Noble Truths. As ignorance, the last of The Three Poisons.

After each Sin failed in subverting Shakyamuni, Mara sent forth the Lords of Hell from a thousand Limbos. The weather was turbulent, the power of Chaos, Hun-tun, mirroring the anarchic behaviour of the demons and the turmoil of the conflict. See The Ten Fetters of Buddhism.

Hum Buddhist mantra

Hum (or in Tibetan, hung)

Hum (or in Tibetan, hung) is blue. Placed at the heart center, it represents the Dharmakaya or Truth Body. It stands for Enlightened Mind, associated with Akshobya and the vajra.

A Buddhist mantra evokes and invokes qualities of the Awakened mind.

Seed syllables are the quintessence of mantra, and the ultimate condensation of the Dharma, containing infinite meaning in a single syllable.

In Buddhist tantra the Buddhas and Bodhisattvas are each associated with a seed syllable.

When visualizing a Buddha, one begins by visualizing such a syllable, which then melts into light and transforms itself into the Buddha — hence the term 'seed syllable'. This caligriphy was done by Phakchok Rinpoche,

Hum mantra in ao dai of Miss La Sen

Miss La sen wooden doll

Miss La sen wooden doll

Miss La Sen punch art bookmark kit

Cún con Phật tử La Sen mang đậm tâm hồn Việt

(TG&DT) - Cô là một con cún thần tiên Phật tử, ăn chay trường và thực hiện các hạnh lành của 1 Phật tử thuần thành: yêu thương, giúp đỡ mọi người, giàu lòng bi mẫn, biết tha thứ, thông cảm với người khác, đặc biệt là yêu thích công việc từ thiện, phóng sanh….

Dạo gần đây, cộng đồng đã quen với nhân vật hoạt hình Miss La Sen [ Miss La Sen cartoon girl dog]. Đó là một cô cún thần tiên có yếu tố Phật giáo.

Người ta đã thích thú với những câu nói mang tính triết lý Phật giáo sâu sắc và đầy nhân văn, từ bi của cô như:

" Chúng ta sẽ cảm thấy hạnh phúc hơn khi mang lại hạnh phúc cho người khác” [ “WE WILL FEEL HAPPIER WHEN BRINGING THE HAPPINESS TO OTHERS”](said Miss La Sen)

Hay là :

“Một người khôn ngoan nghĩ rằng mỗi ngày đều có ý nghĩa và quý giá, cho nên anh ta cố gắng làm việc tốt và đầy ý nghĩa”. [ "A WISE PERSON THINKS THAT EVERY DAY IS MEANINGFUL AND PRECIOUS, SO HE TRIES TO WORK WELL AND SIGNIFICANTLY.”] (said Miss La Sen)

Hoặc:

“Chỉ có lòng từ bi mới có thể mang lại cho bạn hạnh phúc thực sự “ [ONLY COMPASSION CAN BRING YOU THE TRUE HAPPINESS.] (said Miss La Sen).

“Đừng giữ lại cơn giận dữ của mình, nó có thể phá hủy tất cả mọi cố gắng, nổ lực của bạn.”[DON'T KEEP YOUR ANGER, IT CAN DESTROY ALL YOUR EFFORTS.](said Miss La Sen).

“Thấu hiểu, thông cảm và tha thứ sẽ làm con người cảm thấy thoải mái, thanh thản hơn” [UNDERSTANDING, SYMPATHY and FORGIVENESS will make people feel more easeful !”](said Miss La Sen)

…..

Cô là một con cún thần tiên Phật tử, ăn chay trường và thực hiện các hạnh lành của 1 Phật tử thuần thành: yêu thương, giúp đỡ mọi người, giàu lòng bi mẫn, biết tha thứ, thông cảm với người khác, đặc biệt là yêu thích công việc từ thiện, phóng sanh…. đã thể hiện qua những truyện ngắn kể về cô.

Ban đầu, khi vừa nhìn thấy cô cún có diện mạo sáng sủa đã làm cho người ta có nhiều cảm tình, thiện cảm: Đôi mắt cô cún nhiều lòng đen long lanh, trong sáng, miệng cười tươi tắn, trông rất dễ gần gũi, có tình cảm, vui vẻ và mang lại cho ta cảm giác thoải mái, dễ chịu.

Đôi mắt đẹp này cho người ta một cảm giác rất tin tưởng, dễ gần và hiền lành. Nó không gian ác, không dữ tợn như những đôi mắt có nhiều lòng trắng hơn.

Lông mi của cô chuốt dài và cong vút rất điệu đàng, sành điệu.

Cổ của Miss La Sen đeo 1 vòng hoa sứ có chữ vạn Phật giáo may mắn ở chính giữa.

Đôi lông mày của cô thanh, mảnh, được tỉa tót kỹ càng theo hình vòng cung.

Để ý kỹ thì bạn sẽ thấy chiếc nơ trên đầu của cô cún có biểu tượng câu tâm chú “Ha” của ngài Địa Tạng Bồ tát ( Ksitigarbha mantra) và bông hoa bên tai phải của cô có mang 1 chữ Om thần chú ( Om mantra).

Ông Hồ Anh Vũ là marketing manager của Trung tâm điều hành game - Công ty FPT tại thành phố Hồ Chí Minh chia sẻ : “Tôi thật sự thích, có cảm tình và yêu mến cô cún La Sen thần tiên này. Một phần là do cô xinh đẹp, ngoại hình bắt mắt, nhìn tươi tắn, sáng sủa, mang đến 1 cảm giác vui vẻ, may mắn, đầy sức sống.

Một phần đó là cô cún thần tiên bước ra từ tích truyện về con cún trắng huyền thoại biết nghe và nói tiếng người, luôn đi theo ngài Địa Tạng Bồ Tát.

Còn 1 phần nữa là trên mình cô cún này có những biểu tượng may mắn, bình an và bảo vệ của Phật giáo như chữ Vạn, câu tâm chú của ngài Địa Tạng Bồ Tát [ the seed syllable of Ksitigarbha mantra ], chữ OM thần chú….

Đó là những lý do khiến tôi có cảm tình và thật sự yêu thích cún Miss La Sen.”

Bên cạnh đó là một loạt các truyện ngắn có ý nghĩa về cô cún xinh này xuất hiện trên các trang mạng xã hội, website, blog. Truyện phản ánh về các hành động, việc làm từ thiện, từ bi, hỷ xả và tràn đầy tính nhân văn của Miss La Sen.

Chị Nguyễn Trần Hoàng Lan làChuyên viên Marketing của công ty VMS- Mobifone, Trung tâm quận Bình Tân, TP.HCM cho biết:

“Những hành động, việc làm và suy nghĩ này của cô cún La Sen thể hiện qua 1 loạt chuyện ngắn của cô rất dễ thương và khiến người ta càng đọc càng cảm thấy yêu mến cuộc sống này, vì nó còn có nhiều người tử tế, có tâm từ bi, hay thông cảm và giúp đỡ người khác, làm cho cuộc sống vốn bận rộn này trở nên đẹp hơn, dễ chịu hơn.”

Câu tagline thường xuất hiện chung với hình ảnh của cô cún La Sen là: “Hi ! La Sen – Hi ! Nice life” (Chào La Sen- Chào đời đẹp tươi ). Nó gây một cảm giác lạc quan, yêu đời, yêu người, cũng như thôi thúc cống hiến, đóng góp cho cuộc sống tươi đẹp và đầy ý nghĩa này.

Miss La Sen là một cô cún có tâm hồn đẹp và trí tuệ sâu sắc, kèm theo đó là một ngoại hình bắt mắt, tươi xinh, vui vẻ, đồng thời tạo cho người ta một cảm giác gần gũi và đầy thiện cảm.

Miss La Sen rất thích mặc áo dài, áo tứ thân… Điều này cho thấy nó mang đậm phong cách và tâm hồn Việt.

“Trong các nhân vật hoạt hình, tôi đánh giá cao nhất và đặc biệt có cảm tình với Miss La Sen, cô cún vừa mang đậm những dấu ấn, đặc trưng văn hóa dân tộc Việt của tôi : Đầy tính nhân văn, nhân ái, và tinh thần tương thân- tương ái, thông cảm, giúp đỡ lẫn nhau trong cộng đồng.” Chị Nguyễn Trần Hoàng Lan chia sẻ thêm.

Một vài hình ảnh cún con Phật tử La Sen:

Thiện Niệm

theo tongiaovadantoc.com

http://www.tongiaovadantoc.com/c1045/20111018121941498/cun-con-phat-tu-la-sen-mang-dam-tam-hon-viet-thien-niem.htm

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