Buddhist author, scholar, and practitioner Nagapriya shares insights into the Tibetan view of rebirth as a spiritual practice, in this excerpt from his acclaimed book, Exploring Karma and Rebirth. The Tibetan Book of the Dead could be described as an instruction manual for the living so that they can help the deceased to orient themselves through the death experience and attain spiritual liberation rather than rebirth.
If we are able to embrace the light of reality, we may gain spiritual awakening in the bardo state; if not, then we will seek re-embodiment in whichever realm we feel most affinity with.
Nagapriya is a long-standing member of the Western Buddhist Order who, amongst other things, lectures on Buddhism at the University of Manchester, England.
Tattoo Quotes in Your Body – Romance is an integral part of life that few can live without, which is often adopted for tattoo quotes in your body. Ratnasambhava is one of the least depicted of the Dhyani Buddhas, here he is accompanied by Maudgalyayana, Shariputra, a possible primordial Buddha and two unknown Pure Land deities in this 620 year old Tibetan Buddhist temple wall hanging.
The main figure is Ratnasambhava, at the top corners are Maudgalyayana and Shariputra, Shakyamuni's two most famous disciples; at the bottom are two unknown Pure Land deities and a brown skinned primordial Buddha.
The hands of Ratnasambhava's back two arms are in the blessing mudra and are working in harmony with the front two hands. For this reason, a good deal of their spiritual practice is geared towards preparing for it so that the death experience can be put to best use. We then undergo a series of experiences in which we are confronted by reality in the guise of different Buddha and Bodhisattva forms. It describes in great detail the parade of Enlightened figures that will confront us in the after-death state.
One way of preparing for our encounter with the startling light of reality is therefore through regular meditation on a Bodhisattva or Buddha figure.
For this reason, it is usual to place images of Buddhas around the dying person, to recite mantras, and even to read instructions from The Tibetan Book of the Dead. Not only is death a valuable bardo; daily life also represents a continuing opportunity to embrace the light of reality.

His first book, Exploring Karma and Rebirth (previously reviewed on Wildmind), is widely available.
He is also a longstanding member of the Triratna Buddhist Order and author of Exploring Karma and Rebirth (2004) and Visions of Mahayana Buddhism (2009). To have a dream of dying and being reborn suggests that there was some kind of transformation going on: perhaps the death of an old habit or viewpoint and the birth of something new.
The jewel in the left front hand of Ratnasambhava is the red Kaustubha gem with identical properties as Chakravartin's 8-faceted blue gem. Ratnasambhava, the Jewel-born, works on our miserliness and arrogant pride, the defensive attitude that tries to cloak its insecurity within the imposing disguise of self-aggrandizement or haughty aloofness (who wants to admit that they have problems in this area?).
For instance, if our life has been skillful, then skillful volitions are most likely to be present at the time of death and lead to a favorable rebirth. These experiences offer us a series of opportunities to wake up to reality, but without adequate preparation we are likely to misunderstand their true nature, become terrified by the appearance of the angelic figures, and scuttle towards the nearest womb. During the first few days, the deceased is confronted by a series of peaceful Buddha figures whose beauty and purity may be so terrifying that they swoon again. By doing this, the chances of the dying person recognizing what is happening to them as they enter the bardo and responding positively to the experience are greatly improved. At every moment we can choose to understand and live according to truth, or reject the truth and perpetuate our delusion and evasion.
Ratnasambhava is offering blessings with both back hands and with the right front hand those blessings are offered in an instant, with a snap of the fingers.
In this case, this is offering the gift of wisdom and enlightenment now, in an instant; this is evidenced by the front right hand that is in the finger snapping mudra. These schools believe that in the bardo we are confronted by the white light of reality, which is nothing other than the true nature of our mind, but instead of recognizing it as such we become frightened and fall into a swoon. The light of the Buddhas is intense, so bright that it frightens us, whereas the lights emanating from each of the six realms are dull and soothing.

As time passes, the deities that appear become more wrathful in aspect and in conventional appearance seem demonic, though they are traditionally believed to be less frightening than the peaceful figures.
At every moment we have a choice whether to embrace compassion, clarity, and equanimity or to reinforce petty selfishness, vagueness, and partiality. You can discover Tibetan Buddhist Tattoos guide and view the latest Holy Buddhist Tattoos in here. Each bodhisattva has a green nimbus haloing their head, with Ratnasambhava's containing the 4 Noble Truths.
By meditating and identifying with Ratnasambhava one will become familiar with that part of the ur-Buddha. If we have an affinity with the god realm we are likely to be drawn to its dull white light.
Here he is attired as a lord and thus is teaching, this depiction is called Caturbhuja Ratnasambhava. Similarly, the angry god realm emits a dull red light, the human realm dull blue, the animal realm dull green, the preta realm dull yellow, and finally the hell realm emits a dull smoke-colored light.
It is through making this choice that we can begin to redirect the course of our lives and create a different future. The wall hanging is in excellent condition and comes with a Certificate Of Authenticity, brush-signed by a Sange Monastery monk, along with other documents and historical background information. Rather than be directed by what is worst in us, we can deliberately align our will with what is best and break free of the gravitational pull of unskillful habits.
The way to the cessation of suffering is the Noble Eightfold Path, which aligns with the eight spokes of the Dharma Wheel.

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