Contents
  1. Understanding the Five Buddhas | Shambhala
  2. Five Families by Selwyn Raab PDF/ePub Download
  3. Five Families
  4. Five Families

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Five Families Pdf

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Whoever is angry cannot find peace. Instead, all hindrances and negative conditions arise in him or her. The complete purification of anger by means of the practice of Akshobhya, aspirational prayers directed to him, or the meditation upon him allows the pacifying enlightened activity and the pacifying extraordinary achievements to arise.

The second type of enlightened activity, the increasing activity, is embodied by Ratnasambhava. Increasing means to extend or increase life, merit, primordial awareness, or possessions.

Due to pride, no positive qualities can be gained, merit cannot grow, and wealth cannot increase. Instead, these only diminish. The essence of completely purified pride, however, is Ratnasambhava, which is why the increasing enlightened activity will be effective when one visualizes him, meditates on him, prays to him, or applies his practice.

Understanding the Five Buddhas | Shambhala

Completely pure desirous attachment expresses itself through Buddha Amitabha. A person guided by desire, attachment, or grasping becomes diffused and loses power over phenomena.

Through completely purified desirous attachment, however, one is able to gain control over, and to independently coordinate, everything. This is because the entourage, possessions, merit, and so forth are controlled by the power of this Buddha. In this way Amitabha grants us the empowering enlightened activity and the empowering extraordinary achievements.

Amoghasiddhi is the self-expression of pure jealousy, upon which the wrathful enlightened activity is based. Wrathful is used to designate the destruction of hindrances and negative conditions.

Five Families by Selwyn Raab PDF/ePub Download

Generally, due to the affliction of jealousy, we are not able to dissolve hindrances and negative conditions. On the contrary, our capabilities diminish. However, when jealousy is completely purified, we are able to destroy hindrances and negative conditions. For this reason, it is Amoghasiddhi who grants us the wrathful enlightened activity and the wrathful extraordinary achievements. In the same order the above- mentioned four kinds of enlightened activities correspond to the mirror-like primordial awareness, the primordial awareness of equality, the discriminating primordial awareness, and the primordial awareness that accomplishes all activities.

The primordial awareness of the dharmadhatu, however, is the root of all these four kinds of primordial awareness. Therefore, Vairochana is the Buddha who gives rise to all of the four kinds of enlightened activity.

He serves as the basis or origin for all the four kinds of enlightened activity, for all of the extraordinary achievements, and for all of the five buddhafamilies. The Meaning of the Hand-held Symbols Each of the five Buddhas holds a specific symbolic attribute: Vairochana holds a wheel, Akshobhya, a vajra, Ratnasambhava, a jewel; Amitabha, a lotus flower; and Amoghasiddhi, a double vajra. These symbols all have a specific meaning.

Reflecting upon their meaning strengthens the actual meditation, serves to increase and stabilize the realization of the true nature of phenomena, and also helps to attain primordial awareness. The wheel held by Vairochana is a symbol for the authentic teachings Skt. You also find it in other fields of Buddhism: it is, for example, always found above the entrances of Buddhist temples.

Generally, a wheel is an object that turns and makes it possible for us to comfortably reach a certain destination.

The wheel of the authentic teachings has eight spokes as a sign that it is possible to reach the ultimate destination of buddha- hood by means of the eight-fold path of the noble ones. Moreover, by means of the eight-fold path of the noble ones it is possible to attain the primordial awareness of the dharmadhatu, which is the essence of Vairochana. As a representation of his essence, Vairochana holds the wheel of the authentic teachings. Akshobhya holds the symbolic attribute of a vajra.

He is the Unshakeable One because his nature, completely pure anger, expresses itself in the form of patience and stability as well as the enlightened activity of pacifying. These are exactly what a vajra symbolizes. A vajra is the symbol for unchangeability and represents the endowment of a clear and stable way of appearing.

Ratnasambhava holds a jewel as a symbol of his nature. Precious stones and jewels often represent the possession of perfect wealth, which is why the jewel is used as an example for the arising of happiness and joy. Ratnasambhava represents the enlightened activity of increase, multiplication, and the extension of life, merit, wealth, happiness, and joy.

He is the expression of completely pure pride; therefore, he holds a jewel in his hand.

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Amitabha is the lord of the fourth buddha family. As a symbol of his nature he holds a lotus flower, which represents completely pure desirous attachment.

When desirous attachment is perfectly purified, it resembles an utterly beautiful and attractive flower with bright colors and a perfect shape. A real flower of such beauty, however, is not an actual object for attachment and grasping because it is impermanent and its beauty ephemeral.

One cannot keep its beauty as a possession for some hundreds of years. Because of impermanence and the flux of change, a flower is not a suitable object for which to develop attachment. When desirous attachment is completely purified, no attachment or grasping can arise in the least, no matter which object is involved.

Since completely pure desirous attachment expresses itself through Buddha Amitabha, he holds a lotus flower in his hand. The symbol for Amoghasiddhi is the double vajra. As explained above, a vajra symbolizes un-changeability.

Through this awareness all actions and enlightened activities can be performed exactly in the right way and without hindrance.

Five Families

Due to this activity Amoghasiddhi Tib. Since it is his nature to accomplish the benefit of all sentient beings, the fifth lord of the five buddha families embodies the primordial awareness that accomplishes all actions. The Buddhas and the Four Kinds of Enlightenment Activity Each of the lords of the five buddha families individually carries out one of the four kinds of enlightened activity. These are pacifying, increasing, empowering and wrathful enlightened activity.

Buddha Akshobhya represents the pacifying enlightened activity and grants the pacifying extraordinary achievements Skt. This enlightened activity is designated pacifying because it pacifies sicknesses, spirits, hindrances, and all kinds of negative conditions. The mental afflictions are pacified by meditating on Akshobhya as a yidam deity, and thus also hindrances and negative conditions. How is it possible that through such enlightened activity sicknesses, hindrances and so forth can be pacified and that the pacifying extraordinary achievements are granted?

Akshobhya is the self-expression of completely purified anger. Whoever is angry cannot find peace. Instead, all hindrances and negative conditions arise in him or her. The complete purification of anger by means of the practice of Akshobhya, aspirational prayers directed to him, or the meditation upon him allows the pacifying enlightened activity and the pacifying extraordinary achievements to arise. The second type of enlightened activity, the increasing activity, is embodied by Ratnasambhava.

Increasing means to extend or increase life, merit, primordial awareness, or possessions.

Due to pride, no positive qualities can be gained, merit cannot grow, and wealth cannot increase. Instead, these only diminish. The essence of completely purified pride, however, is Ratnasambhava, which is why the increasing enlightened activity will be effective when one visualizes him, meditates on him, prays to him, or applies his practice. Completely pure desirous attachment expresses itself through Buddha Amitabha. A person guided by desire, attachment, or grasping becomes diffused and loses power over phenomena.

Through completely purified desirous attachment, however, one is able to gain control over, and to independently coordinate, everything. This is because the entourage, possessions, merit, and so forth are controlled by the power of this Buddha.

In this way Amitabha grants us the empowering enlightened activity and the empowering extraordinary achievements.

Five Families

Amoghasiddhi is the self-expression of pure jealousy, upon which the wrathful enlightened activity is based. Wrathful is used to designate the destruction of hindrances and negative conditions. Generally, due to the affliction of jealousy, we are not able to dissolve hindrances and negative conditions. On the contrary, our capabilities diminish. However, when jealousy is completely purified, we are able to destroy hindrances and negative conditions.

For this reason, it is Amoghasiddhi who grants us the wrathful enlightened activity and the wrathful extraordinary achievements. In the same order the above- mentioned four kinds of enlightened activities correspond to the mirror-like primordial awareness, the primordial awareness of equality, the discriminating primordial awareness, and the primordial awareness that accomplishes all activities.

The primordial awareness of the dharmadhatu, however, is the root of all these four kinds of primordial awareness. Therefore, Vairochana is the Buddha who gives rise to all of the four kinds of enlightened activity. He serves as the basis or origin for all the four kinds of enlightened activity, for all of the extraordinary achievements, and for all of the five buddhafamilies.

The Meaning of the Hand-held Symbols Each of the five Buddhas holds a specific symbolic attribute: Vairochana holds a wheel, Akshobhya, a vajra, Ratnasambhava, a jewel; Amitabha, a lotus flower; and Amoghasiddhi, a double vajra.

These symbols all have a specific meaning. Reflecting upon their meaning strengthens the actual meditation, serves to increase and stabilize the realization of the true nature of phenomena, and also helps to attain primordial awareness. The wheel held by Vairochana is a symbol for the authentic teachings Skt. You also find it in other fields of Buddhism: it is, for example, always found above the entrances of Buddhist temples.

Generally, a wheel is an object that turns and makes it possible for us to comfortably reach a certain destination. The wheel of the authentic teachings has eight spokes as a sign that it is possible to reach the ultimate destination of buddha- hood by means of the eight-fold path of the noble ones.

Moreover, by means of the eight-fold path of the noble ones it is possible to attain the primordial awareness of the dharmadhatu, which is the essence of Vairochana.

As a representation of his essence, Vairochana holds the wheel of the authentic teachings. Akshobhya holds the symbolic attribute of a vajra. He is the Unshakeable One because his nature, completely pure anger, expresses itself in the form of patience and stability as well as the enlightened activity of pacifying. These are exactly what a vajra symbolizes. A vajra is the symbol for unchangeability and represents the endowment of a clear and stable way of appearing.

Ratnasambhava holds a jewel as a symbol of his nature. Precious stones and jewels often represent the possession of perfect wealth, which is why the jewel is used as an example for the arising of happiness and joy. Ratnasambhava represents the enlightened activity of increase, multiplication, and the extension of life, merit, wealth, happiness, and joy. He is the expression of completely pure pride; therefore, he holds a jewel in his hand.

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