Saturday, November 30, 2013

Lotuschef at Play - Singapore Fashionable Religion 时尚宗教信仰

http://en.wikipedia.org/wiki/Religion_in_Singapore Fashionable Religion 时尚宗教信仰


Terjemahan Indonesia: Lotuschef Bermain-main – Agama Penuh Gaya
Image: FORWARD by Elyse Walker




Religion in Singapore


[Quoting from Wikipedia – Religion in Singapore]

Religion in Singapore is characterized by a diversity of religious beliefs and practices due to its diverse ethnic mix of peoples originating from various countries. Most major religious denominations are present in Singapore.

The most followed religion is Buddhism, with 33% of the resident population declaring themselves as adherents at the most recent census.



Tolerance


The government of Singapore has attempted to transcend religious and racial boundaries.[citation needed] Some religions, especially those spearheaded by Chinese ethnic groups, have merged their places of worship with other religions such as Hinduism and Islam.
A prominent example is that of Loyang Tua Pek Kong Temple (situated in the eastern coastal line) wherein three religions, namely Taoism, Hinduism, and Islam are co-located. 

Younger Singaporeans tend to combine traditional wisdom with religious beliefs introduced when the British colonized Singapore; for example, South Bridge Street, which was a major road through the old Chinatown, is home to the Sri Mariamman Temple (a south Indian Hindu temple that was declared a national historical site in the 1980s), as well as the Masjid Jamae Mosque that served Chulia Muslims from India's Coromandel Coast

In schools, children are taught in social studies lessons about the Maria Hertogh riots and the 1964 Race Riots, as a reminder of the consequences of inter-religious conflict. 
Mixed-race classes, interaction between students of different races and the celebration of religious festivals also help inculcate religious tolerance and understanding from a young age.

Another religious landmark in Singapore is the Armenian Church of Gregory the Illuminator, the oldest church in Singapore, which was completed in 1836. It was also the first building in Singapore to have an electricity supply, when electric fans and lights were installed. Today, the church no longer holds Armenian services, as the last Armenian priest retired in the 1930s. Nonetheless, the church and its grounds have been carefully preserved and various Orthodox Church services are still held in it occasionally and Coptic Orthodox Church of Alexandria service on the first weekend of every month.

The Jehovah's Witnesses and the Unification Church are banned in Singapore.

Diversity


The Singapore census includes detailed data on religion and ethnicity, and is taken on a ten-year basis. Figures for religion for the past three decades are.

Major Religions in Singapore
ReligionYearAdherencesChange
Buddhism1990
  
31.2%
2000
  
42.5%+11.3%
2010
  
33.3%-9.2%
Christianity1990
  
12.7%
2000
  
14.6%+1.9%
2010
  
18.3%+3.7%
Hinduism1990
  
3.7%
2000
  
4.0%+0.3%
2010
  
5.1%+1.1%
Islam1990
  
15.3%
2000
  
14.9%-0.4%
2010
  
14.7%-0.2%
Taoism1990
  
22.4%
2000
  
8.5%-13.9%
2010
  
10.9%+2.4%
Other religions1990
  
0.6%
2000
  
0.6%+0.0%
2010
  
0.7%+0.1%
No Religion1990
  
14.1%
2000
  
14.8%+0.7%
2010
  
17.0%+2.2%
Adherences amongst total resident population aged 15 years and above

The above figures refer to the resident population only, and do not include the non-resident population. (Singapore authorities do not release figures for the non-resident population which accounted for 18.33% of Singapore's population in 2005.)

Most Singaporeans celebrate the major festivals associated with their respective religions. The variety of religions is a direct reflection of the diversity of races living there. The Chinese are predominantly followers of Buddhism and Taoism with some exceptional agnostics. Malays are mostly Muslims and Indians are mostly Hindus but with significant numbers of Muslims and Sikhs from the Indian ethnic groups.

Religion is still an integral part of cosmopolitan Singapore. Many of its most interesting buildings are religious, be it old temples, modern churches, or exotic mosques. An understanding of these buildings do play a part in contributing to appreciation of their art.

Taoist, Confucianism, and Buddhist figures together with ancestral worship are combined into a versatile mix in Chinese tradition temples. In fact, these three religions had exerted their influences over Chinese cultures and traditions since ancient times. It is sometimes difficult to tell them apart when examining the Chinese heritage.

---

Dear all, I have noticed that many people think that Religion is a fashionable pursuit!


Hahaha! No Kidding! :)

Let me tell a story.
AA's son is diagnosed with Stage 4 cancer.
She, of Roman Catholic faith, prepared a 20-paged Plead to God to save her son.
The son, sitting in a reclining chair, wore a shirt un-buttoned, and followed his mom, in reading out the Plead.


SZ told me to go sit down with them and "Observe". :)

I felt strong "electric" currents around us, bespeaking great Divine presences.

Then my sight were drawn to the statue of Jesus Christ near the fire-place.
Hahaha! 
There is a statue of Saint Mary too about the same height of 2 feet, as the JC one.
However, the JC one has stronger "currents" radiating outwards! :)

After the reading session of this Plead, I told AA's son that he should sit upright and button up his shirt and be neat and tidy next time he reads the Plead again.

AA quickly jumped into defending her son, saying that there is no need to be neat and tidy at all.

Then she said that she goes to church every Sunday wearing her favorite hat and the priest praises her dressing well for church! 
She further elaborated how she dresses up for Church ......

Hahaha! She contradicted herself! 

My point is, many goes to churches or temples meeting, not solely to worship, but with their own Private Agendas. :)

My uncle of 70, became a Christian through a ceremony in a Church and he told me his reason is that people attending this Church gets prosperous and he wants to win lottery to get rich easily!
He was of Taoist leaning from birth! 

In a local monastery that I used to frequent, the Rich & Famous would arrived in chauffeur driven luxurious vehicles with maids in tow, dressed in their finery. 
Some would "preen" and escalate their own status and "talking down" to temple staff and fellow worshipers. 

It is an interesting sight.

Buddha teaches all to have the Equality Mindset. Pride & Ego are constituents of Unwholesome Thoughts and Respective Actions.

Hahaha! Now look at those attending SZ's events!  
How many are genuinely interested in cultivating to succor themselves?
How many are there just to "preen" & show off their wealth?

Who started the reading out of names of VIPs visitors?
Who is still luring people with promises of wealth, power, ..... to attend SZ's events?

Who is reaping great profits from "Selling SZ"?

At this time (10:45 am) on Saturday, SZ would be the unwilling one being shoo out to "Entertain" VIPs or the "Specially Arranged Lunches" with Consultation + Blessing thrown in!

Lets see what time SZ will arrive at Caotun Temple today, shall we?
Hahaha!


If these "entertainment" programs are not halted, SZ might just do a Rainbow Body "Evaporation" into the Universe Void!

Then the Care-givers of SZ are the culprits of Severing Others' Wisdom Lives forever & Forcing a Living Buddha to leave this Realm earlier than "Scheduled"!!!

Hahaha! Think I am Kidding?

Religion to some, is doing what your peer or neighbors do!
Why? Because it seems to be the Fashionable or "In" thing to do!!!


Cheers all.


Om Guru Lian Sheng Siddhi Hom
Lama Lotuschef


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Friday, November 29, 2013

Ancestor & Taisui Offering 供养祖先 & 太岁

净业于2013 年 12 月, 有两场供养祖先和送2013太岁星君与迎接2014太岁星君的活动。

12月7日-印尼棉兰

12月28日-新加坡

供养祖先 -给予他们资粮过新年。每姓氏 新币20元。

送2013太岁 -感恩这一年的庇护。每人每份新币12元。

迎接2014太岁 - 祈求来年的庇护。每人每份新币12元。

2014太岁护身符。每人每份新币18元。

请到 purekarmaservices@gmail.com 报名或查问详情。



In 2013 December, Pure Karma will have 2 session of Ancestor offering and Thanking 2013 and Welcoming 2014 Taisui, Duty Magistrates.

7th December - Medan, Indonesia

28th December - Singapore

Ancestor Offering - Providing our ancestors with resources for the coming festive New Year. Each Surname S$20/-

Thank 2013 Taisui for this whole year of Protection. Each individual one set at S$12/-

Welcoming 2014 Taisui to give Protection & Blessing for the coming year. Each individual one set at S$12/-

2014 Taisui Protection & Blessing Talisman - Each individual one set at S$18/-

Please register with purekarmaservices@gmail.com or for more information.


Cheers all


Om Guru Lian Sheng Siddhi Hom
Lama Lotuschef


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KURUKULLA - The Dakini of Magic and Enchantments

KURUKULLA
The Dakini of Magic and Enchantments







The Passionate Lotus Dakini Kurukulla


One Buddhist Dakini originating from the country of Uddiyana is the goddess Kurukulla. The name Kurukulla is translated into Tibetan as Rigjyedma (rig-byed-ma), “she who is the cause knowledge.” She is associated with a king of Uddiyana named Indrabhuti. But there were at least three Indrabhutis and this is most likely the second one. Moreover, there exists a sadhana text attributed to him for the red Kurukulla in her eight-armed form. [7] But whether she had eight arms or four arms, she is generally known as the Uddiyana Kurukulla. Most modern scholars believe this indicates that Kurukulla was originally a tribal goddess, much like the Hindu goddess Durga had been in India, who later, because of her popularity, became associated with the Buddhist great goddess Tara. For this reason, Kurukulla is often called the Red Tara (sgrol-ma dmar-po) or Tarodbhava Kurukulla, “the Kurukulla who arises from Tara.”
The Magical Function of Enchantment


Kurukulla appears to have become popular originally, and she remains so even among the Tibetans today, because of her association with the magical function of enchantment (dbang gi ‘phrin-las) or the bewitching of people in order to bring them under one’s power (dbang du bsdud). More than any other figure in the Buddhist pantheon, Kurukulla becomes the Buddhist goddess of love and sex, corresponding to the Western gooddesses Aphrodite and Venus. She is depicted as a voluptuous and seductive nude sixteen year old girl. Among the attributes she holds in her four hands, four arms being her most common manifestation, are the flower-entwined bow and arrow, reminiscent of the Western Eros and Cupid, although as the goddess of witchcraft, she is more akin to Diana.

It may appear strange and ironic to us that Buddhism, originally the religion of celibate monks, should give birth to this attractive and seductive sex goddess. Buddhism as a spiritual path is ultimately concerned with enlightenment and liberation from Samsara. This ultimate goal is known as the supreme attainment or siddhi (mchog gi dngos-grub). But not all Buddhist practitioners are celibate monks living in semi-permanent meditation retreat isolated from the world. Like everyone else, Buddhists must deal with the practical circumstances of life and society. Sadhana or deity invocation is a meditation and ritual practice where the practitioner in meditation assumes the aspect or form of the deity, who is regarded as a manifestation of the enlightened awareness of the Buddha, and then invokes the spiritual powers and wisdom and capacities of that particular deity as an aid to realizing liberation and enlightenment. This Deity Yoga, or assuming in one’s meditation the archetypal form of the deity, is considered a particularly powerful method to accelerate one’s spiritual evolution. The meditation image of the deity visualized by the practitioner in sadhana, being an archetype or manifestation of enlightened awareness, and this radiant image opens a channel and acts as a receptacle for receiving the grace or blessings of the Buddha for a specific purpose. The process of visualization in meditation is a method of accessing and focusing spiritual energy, like using the lens of a magnifying glass to focus the rays of the sun in order to kindle a fire. The image of the deity is something that is concrete and accessible to human consciousness. In his own nature as the Dharmakaya, the Buddha is beyond conception by the finite human mind. The meditation deity, however, makes the unmanifest manifest and therefore accessible to consciousness. In the same way, Christians might have visions of angels that might make the grace of God manifest, but in Buddhism there are both male and female meditation deities, and Kurukulla is certainly an example of the latter.

But also associated with many sadhanas are karma-yogas or action practices aimed at achieving more worldly goals. At the popular level, this greatly added to the appeal of Buddhism. The psychic powers developed through sadhana practice are known as ordinary attainments or siddhis (thun-mong gi dngos-grub), although to us Westerners, with our historical conditioning, psychic powers hardly seem very ordinary. But in Catholic countries, one is quite familiar with such practices as lighting candles while praying to the Holy Virgin or the Saints for help with worldly matters and not just the salvation of one’s soul after death. Generally, these karma-yogas or action practices are classified into the four magical actions (‘phrin-las bzhi). To our Western consciousness, such actions appear miraculous, even supernatural, but in the Buddhist view, psychic manifestations are part of the natural order. There is nothing supernatural about them. It is just that our modern view as to what constitutes the nature of reality is too limited.

Sadhana texts speak of the four magical actions or magics:

1. White magic or Shantika-karma (zhi-ba’i ‘phrin-las) has the function of calming and pacifying conditions and healing. White Tara is an example of a deity that specifically has this white function.

2. Yellow Magic or Paushtika-karma (rgyas-pa’i phrin-las) has the function of increasing wealth, prosperity, abundance, merit, knowledge, and so on. Vasundahara and Jambhala are examples of deities with these functions. Hence they are yellow in color.

3. Red Magic or Vashya-karma (dbang gi phrin-las) has the function of bringing people under one’s power, of enchanting, bewitching, attracting, subjugating, magnetizing them. This is the primary function of Kurukulla and hence her red color.

4. Black Magic or Raudra-karma (drag-po’i phrin-las) has the function of destroying evil and obstructions to the spiritual path. This is the specific function of many wrathful manifestations such as the Dakini Simhamukha who is dark blue in color.

These four functions are allotted to the four gates of the mandala palace, namely, the white or pacifying function in the east, the yellow or increasing function in the south, the red or enchanting function in the west, and the black or destroying function in the north. With each of these four magical functions there exists an elaborate system of correspondences. But generally, in the West, there is a prejudice against magic, especially in Protestant Christian cultures, which makes it difficult for people to understand the ancient Indian and the Tibetan approach to these matters. This is compounded as well by our four hundred years of the scientific world-view, which admits mechanistic causality as the only possible natural cause of events. Magic principally relates to our dimension of energy, and this energy, according to the traditional way of thinking, is intermediate between the mental and the physical, just as the soul is intermediate between the spirit and the flesh. Ritual is simply one way to access and direct energy. Although mind or spirit is primary, the other dimensions of energy or soul and body are important.

Western tradition speaks only of two kinds of magic: white and black. The former comes from God and his angels and the latter from the Devil and his minions. But the Buddhist distinction between white and black is according to function and not intention; the intention of the Buddhist practitioner in practicing magic is always compassionate and aims at preventing evil acts, to help others and alleviate suffering, whereas the Western understanding of black magic involves the deliberated attempt to harm and injure. Therefore, in Buddhist terms, the motivation in these four magical actions is always white. Without the presence of the Bodhichitta, the thought of compassion, no action or ritual is considered to be genuinely Buddhist.

But where we find sadhana or theurgy, that is, high magic, we also find low magic or goetia, that is, common witchcraft. In the Tibetan view, these practices are not necessarily black, no more sinister than finding lucky numbers for betting on the horses, or making love potions or amulets for protection, and so on. For these common practices of folk magic, it is not even necessary to enter into meditation and transform oneself into the deity. Nevertheless, Kurukulla is also the patron of such activities. She is pre-eminently the Buddhist Goddess of Witchcraft and Enchantment. In a real sense, she represents the empowerment of the feminine in a patriarchal milieu. Again, one might invoke Kurukulla to win over the heart of one’s boss for a raise, or a client for a new sales contract, or convince the personnel representative to hire one for a job. In general, Tibetans take a very clear-eyed and practical view of life, without sentimentalizing spirituality as we tend to do in the West. They do not rigidly separate this world, with its practical concerns, from the world of the spirit.

Just as Tara in her usual green form may be called upon by Buddhists to protect them from various dangers and threats, in particular the eight great terrors and the sixteen fears, so in her red form as Kurukulla, she may be called upon to exercise her powers of enchantment and bewitchment to bring under her power (dbang du bsdud) those evil spirits, demons, and humans who work against the welfare of humanity and its spiritual evolution. However, in terms of practical magic, she can bring under the practitioner’s power a personal enemy, a boss, a politician, a policeman, or a recalcitrant lover, male or female. In Tibet, Kurukulla was also called upon when commencing the building of a new monastery, when undertaking a new business or enterprise, when going into court in order to win a law case, and other such activities, because she can subdue and subjugate the demonic and the human forces that stand in one’s way. She, together with Manjushri and Sarasvati, might even be called upon when a student faces a difficult examination in school.

A text like the Arya Tara Kurukulla Kalpa contains many ritual practices of lower magic to accomplish specific goals, for example:

1. amulets for enchanting and bringing others under one’s power,

2. spells to frighten away poisonous snakes,

3. methods for a dissatisfied wife to subjugate her husband,

4. amulets for protection from evil spirits and bad luck,

5. spells for acquiring wealth and gaining power,

6. the use of cowrie shells in divination and ritual,

7. divinations to find a treasure,

8. methods for walking on water,

9. methods to avoid getting gray hair,

10. cures for frigidity and impotence.

In one Kurukulla Sadhana found in the Sadhanamala(No. 72), there occurs a list of eight great siddhis or magical powers acquired through her practice:

1. Khadga-siddhi (ral-gri), the power to be invincible in battle with a sword (khadga);

2. Anjana-siddhi (mig-rtsi), the power to remove ordinary lack of sight by using a magical ointment that enables the user to see Devas, Nagas, and other spirits;

3. Padalepa-siddhi (rkang-pa’i byug-pa), the power to be swift of foot by using a magical ointment that, when applied to the feet, allows the user to run with incredible swiftness;

4. Antardhana-siddhi (mi snang-bar ‘gyur-ba), the power to become invisible;

5. Rasayana-siddhi (bcud-len), the power of rejuvenation and long life through obtaining the elixir of life by way of an alchemical process;

6. Khechara-siddhi (mkha’-spyod), the power to levitate or to fly through the sky;

7. Bhuchara-siddhi (zhing-spyod), the power to move freely through the earth, mountains, and solid walls; and

8. Patala-siddhi (sa-‘og), the power to have command over the spirits of the underworld (patala).

The above were not the usual concerns of monks. And these recipies are very reminiscent to folk magic practices, for example, in Afro-American traditions like Voodoo, Houdou, and Santeria. Just as a practitioner of Santeria would first invoke Allegua or Eshu before engaging in a magical rite, here the Tibetan practitioner would invoke Kurukulla. However, the Buddhist Goddess of Witchcraft, is not our familiar stereotype of the witch as an old crone in a pointed hat and a wart on her hooked nose, but she is a beautiful naked sixteen year old girl.

The Symbolic Interpretation of Her Iconography

According to the texts, Kurukulla is sixteen years old because sixteen is the ideal number that signifies perfection, four times four. Her face is beautiful and her body voluptuous and alluring, as well as being red in color, because of her magical function of enchantment and magnetism. She has a single face because she embodies non-dual wisdom beyond conventional distinctions of good and evil. She is naked because she is unconditioned by discursive thoughts. She has four arms because of the four immeasurable states of mind, namely, love, compassion, joy, and equanimity. She holds the bow and arrow entwined with flowers because she can give rise to thoughts of desire in the minds of others. In her other two hands she holds the hook that attracts and summons them into her presence and the noose by which she binds them to her will. The ornaments of human bone she wears signify the five perfections, whereas she herself embodies the sixth perfection, that of wisdom. She wears a necklace of fifty freshly severed human heads dripping blood because she vanquishes the fifty negative emotions. She is dancing because she is active and energetic, her compassionate activity manifesting in both Samsara and Nirvana. She dances, treading upon a male human corpse because she enchants and subjugates the demon of ego. She stands upon a red sun disc because her nature is hot and enflamed with passion and upon a red lotus blossom because she is a pure vision of enlightened awareness. In the practitioner’s meditation, such is the recollection of the purity (dag dran) of the vision of the goddess.
Kurukulla in the Nyingmapa Tradition

The practice of Kurukulla is found in all four Buddhist schools, especially in rituals associated with the enchanting or subjugating magical function. Indeed, in the Tangyur there are found a number of sadhana texts for Kurukulla besides that composed by king Indrabhuti. In them her name is usually not translated into Tibetan, but given in the variant form Ku-ru-ku-lle. However, the chief canonical source for the goddess, found in the Tantra section (rgyud) of the Kangyur, is the Arya Tara Kurukulla Kalpa (‘Phags-ma sgrol-ma ku-ru-ku-lle’i rtog-pa), “The Magical Rituals for the Noble Tara Kurukulla.” This text was translated into Tibetan by Tsultrim Gyewa, a Tibetan disciple of the great Indian master Atisha (982-1054). The latter was largely responsible for introducing the cult of the goddess Tara into Tibet in the 11th century.

In the Nyingmapa Terma tradition, she occurs in her two or four-armed form. In the Terma cycle of Chogyur Lingpa (1829-1870), she appears in her conventional four-armed form. In the Terma of Apong Tulku, one of the sons of the famous 19th century Terton Dudjom Lingpa, she occurs in a two-armed form, sitting at ease, appearing much like the more usual form of Green Tara. She holds in her right hand a vase filled with amrita nectar and in her left hand before her heart the stem of a lotus and on the blossom itself by her ear is a miniature bow and arrow. In this guise she is specifically called Red Tara (sgrol-ma dmar-mo). In the Terma cycle of Dudjom Lingpa (1835-1904), Kurukulla represents the inner aspect of Dechen Gyalmo, the yogini form of Yeshe Tsgyal, the consort of Guru Padmasambhava. Moreover, it is interesting that in many Nyingmapa Terma texts, including Chogyur Lingpa and Dudjom Lingpa, the Hindu god Mahadeva (or Shiva) and his consort Uma are closely associated with Kurukulla as guardian deities (srung-ma) with the magical function of enchantment. Mahadeva and Uma are offered a red torma cake and charged to fulfill the task of bringing others under one’s power.
Kurukulla in the Sakyapa Tradition

But Kurukulla is also very popular among the Newer Tantric schools. In particular, she is counted as one among “the Three Red Ones” (dmar-po skor gsum) of the Sakyapa school and she is included among the Thirteen Golden Dharmas, which the Sakyapas had received from India and Nepal. These teachings are called Golden Dharmas (gser chos), not only because they represent very precious teachings, but because in those days (11th century) Tibetan students had to pay a lot of gold for the teachings obtained from Indian masters. Tibet was famous for its rich gold deposits. Moreover, in the large Sakyapa collection of sadhanas known as the sGrub-thabs kun-btus are found five sadhanas for Kurukulla in the Sakyapa tradition. But for the Sakyapas, the source par excellence for the practice of Kurukulla is in the Shri Hevajra Mahatantraraja, according to the tradition of Lalitavajra, and coming to them from the Mahasiddha Virupa and the Tibetan translator Drogmi (‘Brog-mi ye-shes, 993-1050). She is known as Hevajra-krama Kurukulla and appears in the usual four-armed form.

As it says in this Tantra (Part I, chapter 11, vv. 12-15): “Now I shall explain the sadhana for Kurukulla by means of which all beings may be brought into subjugation. Previously, this had been explained extensively in the twelve parts (of the larger version of the Tantra), but here it is condensed in brief. The Goddess originates from the syllable HRIH. She is red in color and has four arms. Her hands hold the bow and arrow, as well as the utpala flower (whose stem is a noose) and the iron hook. By merely meditating upon her, one brings the three worlds under one’s power. With one hundred thousand recitations of her mantra, one brings kings (under one’s power), with ten thousand recitations the masses of ordinary people of the world, with ten million recitations cattle and the Yakshas (earth spirits), with seven hundred thousand recitations the Asuras, with two hundred thousand recitations the Devas, and with one hundred recitations other Mantra practitioners.”

She is mentioned in two other places in the second chapter of Part I (v. 19 and v. 26) and here her mantra is given, together with the action mantras that may be appended to it for specific magical purposes.

Taranatha (b. 1575), in his collection, the Rin-byung brgya-rtsa, gives a sample Kurukulla sadhana from the Sakyapa tradition: “From out of the state of emptiness arise the eight cremation grounds. In their midst, from the syllable PAM appears a red lotus blossom. At its center, from the syllable RAM, appears a solar disc, on which arises the red syllable HRIM, with a long vowel mark and visarga. From this syllable emanate rays of light like hooks and nooses, which make offerings to all the Exalted Ones, thereby establishing all sentient beings in the state of Our Holy Lady. Thereafter they return and are dissolved into the syllable HRIM, whereupon I transform into Shri Kurukulla. She is red in color, with a single face and four arms. One pair draw a bow entwined with flowers and an utpala-tipped arrow at her ear. Her other right hand holds an iron hook that summons and her other left hand holds the stem of an utpala flower that forms a noose. She displays her fangs; she has three eyes and round breasts, being like a maiden sixteen years of age. Her tawny hair streams upward. She is adorned with five dried skulls (as her tiara), she has a long necklace of fifty freshly severed heads. She is adorned with ornaments of human bone and has a tiger skin across her thighs. She stands in ardhaparyanka dance position, with her left leg extended, upon a human corpse whose face shows to her left, amidst red rays of light and blazing masses of fire. At her crown is the syllable OM, at her throat is the syllable AH, and at her heart is the syllable HUM. In the center of her heart, upon a red utpala blossom and a solar disc, is the red syllable HRIM.”
Other Forms of Kurukulla

As we have said, this form of red Kurukulla with four arms is also known as Uddiyana Kurukulla or Uddiyanodbhava, the Kurukulla who comes from Uddiyana. And again, she is known as Tarodbhava Kurukulla, she who arises from Tara. But there exist also two-armed and eight-armed forms of Kurukulla. The Ashtabhuja Kurukulla with eight arms appears in a sadhana attributed to king Indrabhuti in the Tangyur and in a sadhana in the Sadhanamala collection (No. 174). Her first two hands make the gesture of Trailokyavijaya-mudra or “victory over the three worlds”, while her other right hands hold the iron hook, an arrow, and make the gesture of supreme generosity, varada-mudra. Her other left hands hold the noose, the bow, and the red lotus. Her two legs are in vajrasana position. Moreover, she is surrounded by a retinue of eight goddesses resembling herself, but with four arms: in the east Prassana Tara, in the south Nishpanna Tara, in the west Jaya Tara, in the north Karna Tara, in the southeast Aparajita, in the southwest Pradipa Tara, in the northwest Gauri Tara, and in the northeast Chunda.

There is also a two-armed white form of Kurukulla known as Shukla Kurukulla in the Sadhanamala (No.185). She has a single face that is calm and beautiful and the Buddha Amitabha adorns her crown. Her two hands hold a mala or rosary and a bowl full of lotus flowers. Her two legs are in vajrasana position. She adorns her body with serpents who are the great Naga kings: Ananta is her hair ribbon, Vasuki is her necklace, Takshaka is her ear rings, Karkotaka is her sacred thread, Padma is her girdle, Mahapadma is her anklet, and so on.

Kurukulla will also appear at times in the retinues of other deities. Two examples are given by Nebesky-Wojkowitz: In the mandala of the wealth god, the red Jambhala, she appears in her usual four-armed form and in the mandala of the four-armed Mahakala (Ye-shes mgon-po phyag-bzhi-pa) according to the system of Shantigupta, she appears in the southwest in a red two-armed form.

She was also taken into Hinduism for her name is found among the one thousand epithets of Mahadevi in the Lalita-sahasra-namah. She is represented as a dancing beautiful maiden or kumari.


SZ on Void in Maha Perfection Dharma 师尊讲大圆满法的 [空]

2013年11月23日聖尊蓮生活佛盧勝彥開講「大圓滿九次第法」-台灣雷藏寺




11/23/2013 Nine Stages Dharma of the Great Perfection (Dzogchen) by Grand-Master Lu - Taiwan Lei Tsang Temple



Dear all, please look closely at SZ in the above screen-shot at the start of his Dharma speech, does he look tired?

Yes! The event started well after 4 pm. that day!

Dharma Speech started after 5pm.
During the session, SZ said that its now 5.01pm  already and about 1 hour to Dinner time!

Session over runs into SZ's regular dinner time of 6pm. and ended after 6.30pm.
Those present should know what time SZ finally has a chance to have dinner!

MY POINT: Administrators DO NOT CARE that SZ has Less Time to Share Dharma with us all if all those Sentient Matters Gobbles or Gulps down SZ's precious time!

Now if Definition of Wisdom Life is that version of Core's, then pray tell who "Harm" others Wisdom Life?
Hahaha!

The less time SZ has to share Dharma, then the less Wisdom in Understanding Dharma is imparted to all students.

SZ personally demonstrated the Mudra, chanted the Mantra, and describe the attributes plus the visualization of Kurukulla.
From the visions of Jamyang Khyentse Wangpo. (Courtesy of Dzongsar Jamyang Khyentse Rinpoche)


Link: http://www.rigpawiki.org/index.php?title=KurukullaKurukulla (Skt. kurukullā; Tib. རིག་བྱེད་མ་, rikjéma; Wyl. rig byed ma) — a female deity of the Lotus family, associated with the activity of magnetizing. 
She is usually depicted as red in colour, in dancing posture and holding a flowery bow and arrow. 
She is also one of the Twenty-One Taras mentioned in the ancient Tara tantras.




Red Tara, also known as Kurukulla, is according to M. Foucher, 'the heart of Tara' (Etude sur l'Iconographie bouddhique de l' Inde, Paris, 1900).
She is worshipped by unhappy lovers, and is believed to be particularly successful in bewitching men and women. Her mantra repeated ten thousand times is said to bring about all of one's desires.

Standing precariously balanced with her right leg raised she supports her awesome frame on her left leg, under which she tramples Kamadeva, the god of desire.

She is four-armed, and holds various symbolic attributes in her hands. With two of her main arms she holds an arrow, stretched on a flower bow. The shaft of this arrow is made of flowers and the flight is made of leaves.

Her upper right hand holds a flower-hook, and the final left hand holds a noose. Both these implements enable her to catch those of us who have strayed from the path Dharma.

The Goddess Kurukulla is invoked for the controlling activities of subjugating, magnetizing, and attracting. She is extremely seductive: her red color and subjugating flower-attributes emphasize her more mundane activity of enchanting men and women, ministers and kings, through the bewitching power of sexual desire and love (Skt. vashikarana). The eroticism of her symbolism is further enhanced through the imagery described in her sadhana. For attracting or subjugating a man, the flower-hook and arrow are visualized as piercing his heart; and for attracting a woman these attributes are visualized as penetrating her vagina.

From a red eight-petalled lotus at the practitioner's heart arise eight red bees, which are visualized as flying out from his nostril and entering the nostril of the person to be subjugated. Here they suck the vowel syllables from that persons heart with their 'pollen gathering sucking tubes', then return with their 'nectar' to their 'hive' in the practitioners heart. The symbolism of red bees intoxicated with honey, of red utpala flowers laden with fragrant nectar, and of the snaring, hooking, and piercing activities of Kurukulla's flower-attributes, reveal the sexual magnetism of this seductive goddess.


Dear all fellow students, 
Best Listen to SZ's version for accuracy though! :)

Also please note that the mantra chanted at that session is not accurately SZ's version.
Did you hear choo lee instead of tree?

Hahaha!

Cheers all


Om Guru Lian Sheng Siddhi Hom

Thursday, November 28, 2013

Lotuschef in Chat – Have Buddha in Your Heart [2]



Fellow student PP, travels out of town frequently and in a chat, he told me he visits this temple and vowed to go there once a month to give thanks to the Elephant Deity that helps him in his career advancement.

:) Some time back, he encountered some major hitches at work and I helped him get SZ's blessing to ease the hitches. Things resolved pretty fast and smoothly and work wise, he got new channels to expand into.

Hahaha!
Guess what?

I told him: He (Elephant Deity) is already following you, no need to travel out of town to his visit his temple and give thanks and offering.

I added, "just like SZ is in your heart, there is no need to seek elsewhere at all. You only need to be at ease & clear minded.

Question: Do you really think that it is unlikely that SZ is beside you, or in your heart?

On 23rd November, the first event upon SZ's return to Taiwan, the event started after 4pm.
What caused such a great delay?

O! Did you pay attention to the contents of the speeches by fellow students?

The message seems to be anathema to SZ's teachings or in other words, Singing an opposing tune to that of SZ. The statement is "Come to Taiwan temple every Saturday and you can get blessing from SZ.

This speaker like Core, is promoting "Attachment or Fixation on FORMS"!

Core statements, alleged to be from SZ, stated that for SZ's care-givers, even no time to cultivate also can get SZ's merits, very auspicious!

This is playing a very sentient minded game of "Promoting SZ's Blessing" can only be gotten if you are PHYSICALLY PRESENT!

SZ also said that Cultivation depends solely on the Individual, himself!


Dear all, remember that You are Your own Manisfestation of Your very own Body Speech Mind!!!

Core & this speaker bears the same Sentient Minded view of DEPENDENCE on SZ or External Sources for their well-being and in doing so, Mislead many as they are in positions of "Sentient Authority"!


Hahaha!

On 23rd November, SZ talks about Void in respect to Maha Perfection, did you listen attentively and did you studiously keep it in mind?

O! the video for the above event in Taiwan, seems to have been withheld or gone awry.
The usual links are not posted yet!
Normally, they are available mere hours after the event!

:) Cheers all


Om Guru Lian Sheng Siddhi Hom
Lama Lotuschef



Related Posts:


Lotuschef in Chat – Have Buddha in Your Heart [1]



In the Maha Perfection of 9 Yanas that SZ is sharing, you are the Buddha-to-be!

You & You alone can dictate how your destiny should be & No one else can do so on your behalf!


In the above "Promotion", the chapter is expounding the various auspicious properties of Their "Wares"!

Hahaha!

We have to give them some credits for always coming up with "Forms" to mislead sentient beings to be fixated and attached to FORMS!

What is laughable is that, SZ is talking about Maha Perfection and "FORMS" of all kinds are to be LET GO!

SZ also shared how to Transform our basic composition of Earth Water Fire Wind into Void.

The Earth factor for us is our Flesh or Meat and Bones.
Water is our system's fluids like Blood; Hormones/Bindu Droplets.
Fire is the Temperature of our Body, maintain by combustion of food into Heat Energy & Growth & Repair of our Body's system.
Wind is Qi or Air Energy that moves everything in our system & it is the most important factor of all, for without this, nothing works in our body! :)

Void is inherent consciousness & awareness or knowledge.

Its all within us, and this is Buddha in your heart and there is Truly No Need to look externally for Buddha or seek externally for your needs.

Do you have 100% Faith & Trust in SZ?

Do not get con or mislead by anyone selling SZ or Buddha to YOU!


Cheers all.


Om Guru Lian Sheng Siddhi Hom
Lama Lotuschef


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Wednesday, November 27, 2013

莲厨聊天之心中有佛 [2]


莲花PP经常出国。
刚好聊天,他说他诚若了每个月要去莫莫国家,莫莫庙宇,还愿。

前些日子,他遇到工作上大波折,我也帮他求师尊,事情圆满的解决了。
刚好,朋友带他到一间庙宇祈求事业顺利。

事业顺利,他就每个月往这间庙宇还愿。
他说他拜象神。

哈哈哈!

我说:不是跟着你了吗?[我指的是象神]。 还需要出国吗?像师尊在你心中,你 [心]不定,还向外寻找!:)


问:你是否真的认为师尊不可能在你身边、在你心中?

11月 23日,你们有收看师尊在台雷法会直播吗?

法会几点才开始?

法会前,谁在演讲?

凡尘的游戏?

遗憾,不知为何还没看到录下来的片段!

如果你有用心的听,有没有注意到类似这句[你们每个星期六到台雷[就能得到师尊的加持]!


似乎跟师尊唱反调?
师尊说:修行靠自己!

宗委那句:师尊的侍者,即使没时间修法,都能得到师尊的功德,非常殊伟!!!


记得哦;你的身口意,就是真正的你!
至于修行:你有多少也骗不了人!

师尊那天讲大圆满的 [空], 有听好, 有听牢,吗?

哈哈哈!


嗡。咕嚕。蓮生。悉地。吽。

喇嘛莲厨


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Monday, November 25, 2013

23-11-2013 Fire Puja YY 2











23-11-2013 Fire Puja YY 1

Photos courtesy of Lotus Yin Yen.
Enjoy!