Audio recorded at Buddha House Adelaide. Transcript auto-generated and AI-corrected; may contain errors.
About this talk. In this 46-minute teaching, Ven. Sanghy Khandro decodes the symbolism of Chenrezig meditation, a classical Tibetan Buddhist visualization practice centered on compassion. She establishes the foundation: refuge (commitment to the path) and bodhicitta (unconditional compassion for all beings), then systematically explains each element—the lotus symbolizing enlightenment, the moon signifying compassion, a form made of pure light, the four arms, the wish-fulfilling jewel. These symbols carry layers of meaning that deepen with practice. The essential teaching: this isn’t devotion to an external deity but a method of transformation. You visualize Chenrezig above you, then dissolve that form into your heart, recognizing your own enlightened nature. She concludes with the Dalai Lama’s explanation of Om Mani Padme Hum, the mantra’s six syllables that unite compassion and wisdom to transform impure into pure mind and body.
File metadata (for organising)
File: 02 Symbols and Rituals.mp3
UUID: da3303fa-fd96-47ed-b69a-ef6af8d7d003
Teacher: Ven Sanghy Khandro aka Kathleen McDonald
Collection: Symbols and Rituals (Ven Sanghy Khandro aka Kathleen McDonald)
Date: 1986 (exact day not recorded)
Recorded at: Buddha House Adelaide
Duration: 46.0 minutes
Words: ~5,523
Practice, whether it’s a formal practice like this or even just a simple meditation. Refuge is quite an important thing in Buddhism. It’s the attitude of making commitment to the Buddhist path. When you spent some time thinking about it, contemplating it, and you come to the point where you feel that this is what you want to do with your life. Like most of us, we say, Oh, I’ve tried everything.
Nothing else is alright. I’ll try this one. Well, it’s not quite as casual as that. It should be a bit more serious, more thought out. Refuge is actually a formal commitment to following this particular spiritual path.
One translator, instead of using the term refuge, calls it taking a safe direction in life. It’s actually like deciding to put your mind and your life, your being, on this road, on this path, in this direction, whether or not you can actually think seriously about becoming enlightened. At least seeing that there’s a lot of good in this path and you’d like to try it, you’d like to work on it, and try to follow the teachings of the meditation, try to work on yourself along these lines. That’s the attitude of refuge. Here it’s expressed in prayer form, but it isn’t enough just to say the words, to say, I go for refuge.
It really should be an attitude. It should be something felt in the heart. I’m not going to take the time to go through every little word because it would take too long. I think some people understand already quite well the idea of refuge and what is the Buddha in the Dharma and the Sangha. Briefly, though, Buddha is both the founder of Buddhism, the original teacher of Buddhism, and it also, in a broader sense, refers to the state of enlightenment that every one of us can attain.
Taking refuge in Buddha then means having respect for the Buddha, the founder, and anyone else who has attained enlightenment. It also means deciding that you’re going to head that way yourself, that you’re taking refuge in your own potential enlightenment. The Dharma is the teachings, the path. Essentially, it refers to wisdom. It refers to this experience of reality, this direct, clear, unobstructed experience of reality, the way things really are.
It cuts through all problems. That’s what’s meant by Dharma. Again, taking refuge in Dharma means taking refuge in that wisdom, deciding that that’s what you want to attain. Then the Sangha refers to the spiritual community. It could be the teachers, those who preserve and carry on the teachings, the path, not just through their words, but through their actual experience, through their practice, through their living example.
It also can mean just our friends who help us, fellow meditators, fellow travelers on the path who give us help and inspiration and so on. Those are the three objects of Buddhist refuge. Then the second aspect of this prayer prayer is that of bodhicitta. bodhicitta literally means mind of enlightenment. It refers to this motivation of compassion and love, the idea that I’m not just doing this for for myself, I’m doing this for others.
I will attain enlightenment for the benefit of others so that I can help them. So it’s attitude of love and compassion. Encompasses all living beings. It’s a pure love that is not selfish, that is not doesn’t have strings attached, but is really caring and appreciative of others and wanting to help them, wanting to do the best for them. That prayer then is like the foundation.
The attitude of refuge, you know, I’m going to enlightenment. I’m going to work on myself in order to become enlightened, and I’m doing this for others. That sums it up. The next step in the practice is the visualization of Chenrezig. As I say, this is a sample or an example of a common practice that’s done in Tibetan Buddhism.
There would be a different practice for each aspects of the Buddha. As I said, this is Chenrezig or Avalokiteśvara, who is the Buddha of compassion. You can see that in different ways. Some people like to think of Chenrezig as an actual person or being who is enlightened and who has this speciality. His speciality and dealing with him, meditating on Chenrezig, committing prayers to Chenrezig and so on, helps us to develop compassion.
That’s how some people relate to Chenrezig. Other people would relate to Chenrezig as compassion itself rather than a person or a being. It is compassion. It’s the experience of universal compassion that’s kind of a vague it’s an experience, it’s a feeling, it’s a mental thing, a mental phenomenon. But if that took a form, if that manifested in some sort of visual form, then it would be this.
It would be Chenrezig. Not that that’s the only form it would take. It could take other forms as well. This is one form that compassion would take. Chenrezig is compassion.
We could also think that Chenrezig is our own potential experience of compassion. Like at the moment, we have compassion to a certain extent. We feel for the suffering of others. We feel the sympathy and sorrow when others are suffering. So we have compassion, but it’s fairly limited.
We don’t have compassion for everybody. Some people we don’t really care about. If they’re suffering or not, we don’t care. We might even feel glad if some people suffer, know. People we don’t like and they have problems, we might even secretly rejoice.
So our universal compassion. It’s limited. It’s a little bit tainted as well. But we do have the potential to purify that compassion and develop it into this very pure compassion which reaches everybody. That’s Chenrezig.
Chenrezig represents that. It’s like dealing with Chenrezig, visualizing and so on, Chenrezig is a way of getting in touch with that compassion, that potential for compassion in our self, and actualize it, making it real. The way a deity or a Buddha is visualized, it could be done in several ways. Sometimes you visualize the Buddha in the space in front of you like this, looking at facing each other. Sometimes it’s on top of the head in space.
Sometimes it’s in the heart or in another part of the body, although it’s usually in the heart. In this particular case, it’s described as being in the space above your head. You start off with visualizing a lotus. A lotus is a symbol that appears quite a lot in Buddhism and in other Eastern religions as well. It’s quite an important symbol.
The story of the lotus is that it grows in a swamp. I think it’s usually I don’t know if it ever grows in clear water, but it seems to grow. They say, anyway. It grows in a muddy place. It starts off in this mucky mud down at the bottom of the swamp, you know, and the stem comes up above the water, and then it opens up, and you have this beautiful lotus completely unstained by the mud.
Don’t see mud on the lotus. Once the flower is open, it’s completely free of mud. That sort of process is quite similar to the process of a person becoming enlightened. There’s no person who has always been enlightened. The Buddha wasn’t always enlightened.
He used to be a person, an ordinary human being like ourselves, full of problems and delusions and neuroses and so on. And he worked his way to enlightenment. So his roots then, you might say, in delusion and ignorance and suffering the normal human existence. That’s where his roots were, but he grew out of that and he developed into this wonderful enlightened being, totally clear and pure and perfect, like the lotus, and unstained by the mud that he started off in. So it’s a symbol then of enlightenment, our own potential for enlightenment, you know, We can all be like the lotus.
We start off as confused, unhappy, mixed up human beings, but there’s this potential to transcend that, to grow out of that and develop into this very beautiful, enlightened being. The lotus appears quite a lot in art. A Buddha is usually shown sitting on a lotus. There’s this great big opened up lotus and he’s sitting in the middle of it. Sometimes a Buddha, the deities will have lotuses in their hands.
Also in song or in poetry or in prayer, the image of the lotus comes up. Then we start off with the visualization of a lotus above our heads, an open lotus. It’s going to be a seat for the Buddha. Then upon that appears the moon, a moon disc. This is another symbol that comes up a lot.
The moon is usually a symbol of compassion, this bodhicitta, this attitude of love and compassion. In other situations, in other contexts, it can also be a symbol of wisdom. These symbols aren’t always so concrete. The lotus always means this. The moon always means that.
In different situations or different prayers or different meditations, they might take on different meanings. As I say, usually the moon symbolizes bodhicitta. Another thing, the lotus also sometimes is used as a symbol of renunciation. Renunciation is the attitude of detachment. One of our big problems, one of the things that keeps us stuck in a confused, mixed up, unhappy situation is attachment.
We become attached to people, we become attached to things, sense objects, they say, things that we see, things that we hear, taste, smell, physical sensations. We become attached to things because we want to be happy, we want to feel good. Whatever makes us feel good, even if it’s only for a moment, we tend to become attached or dependent in in the same way that a person becomes dependent on alcohol or drugs. We also have our addictions. We may be addicted to music or to a particular people, certain friends or loved ones, or certain kinds of food.
Whenever we feel a little bit restless or bored or unhappy, then we usually reach for that thing that will give us some temporary relief from our unhappiness. And it is just temporary. That’s what’s wrong. That’s the problem. The things that we’re attached to don’t really satisfy us.
They don’t really solve our problems. We become junkies. We keep reaching for these things again and again and again, and they let us down again and again and again. But we never seem to get beyond that. So this is a big problem, this attachment to things.
The opposite of that is renunciation, which doesn’t mean hating things. It doesn’t mean developing aversion or turning off and rejecting things. It just means coming to the understanding that these things do not satisfy us and losing interest in them. This happens naturally. It’s a natural process, a natural evolution.
When we work on ourselves, we naturally lose interest in the things that we used to be very hung up on. We can still appreciate them. We can still appreciate beauty. We can still love people, but without that attachment and dependency. So renunciation then is the opposite of attachment.
It’s a drawing away from, a losing interest in, becoming free from that dependency on the things that we’re normally dependent on. Sometimes the lotus symbolizes renunciation. So we have the lotus, the moon. Then, upon that appears a letter or what’s called a seed syllable. In this case, it’s hrih.
Each Buddha, each different manifestation of Buddha has a different seed syllable. I don’t feel that I can really explain the seed syllable. I don’t completely understand it myself, except that it’s You see, a Buddha, like Chenrezig or any different form of Buddha, is a very pure expression, a pure image. It is born out of wisdom and compassion and love, not like ourselves. Our origins, as I say, we’re like rooted in the mud.
Our origins come from grasping, like in the Buddhist view. A human being comes into existence on the basis of three things coming together. There’s a mind, a consciousness from a previous life. Then there’s the father’s sperm, the mother’s egg. Those three come together at the time of conception.
That’s start of a human being. There’s a lot of grasping, grasping in the mind, the mind that came from the other life. The desire to exist, the desire to have an identity, the desire to go on living in the world and trying to find fulfillment, trying to find pleasure, all mixed up with confusion, ignorance. That mind then coming from the past life, looking for a new life, looking for a new body, and joining up then with the egg and the sperm in our mother’s womb. That’s the start of a new life, a new human being.
A Buddha has different Well, as I said, the Buddha started off as a normal human being, but transcended that. When we visualize a Buddha, we visualize like Chenrezig. It doesn’t have that kind of origin. It doesn’t come from anything physical. It doesn’t come from attachment.
It doesn’t come from desire. It doesn’t come from ignorance. It comes from wisdom. It’s an appearance out of the sphere of reality, the sphere of wisdom. And it comes existence because of compassion and love, because of the desire to help sentient beings, to help living beings, to help us get out of our suffering and our confusion.
That’s how Buddha comes into existence. The first seed, the start of that, is a syllable. It’s usually a sound, a vibration. In this case, the hrih, the sound hrih. Like I said, I don’t feel adequate to explain what that means.
Mainly because I haven’t had it explained to me. My teachers, the lamas, explain this sort of thing, they don’t really explain it. They just tell you, You visualize the lotus and you visualize the moon and you visualize the hrih. They don’t say what they mean. I know how Westerners are.
They want to know what they all mean. Even if you ask, you very rarely get an answer. It could be that we have to figure it out for ourselves. It could be that we have to just visualize these things and they will make their own meaning clear to us. I know some people, they do meditation and they sort of They learn to relate to these different things, to the lotus, to the moon, to the different symbols and colors.
They relate to them in their own particular way as they understand, as they are helped by them. We start off then with a hrih. Hrīḥ becomes then Chenrezig. The form of Chenrezig here is made of light. It’s very pure.
Again, light is a symbol. It’s something very pure. It’s not talking about light like a light bulb or like a sun, but just light itself. I don’t know exactly what light is. I don’t know how one would define light.
We know what it is, and it eliminates darkness. I think that characteristic of illuminating darkness, the illuminating characteristic of light, and the purity of it, the fact that it’s not solid and it’s not something tangible, It’s because of this that light is used here, that symbol is used. Actually, everything in the visualization is made of light. When you visualize the lotus, it’s not a lotus made out of cells. It’s not a moon like the moon up in the sky, but it’s just an appearance made of light, which means that it’s transparent.
You can put your hand to it. It’s like a vision. Everything in the visualization is a vision. The body then of Chenrezig is made of light. It’s transparent and it’s white in color.
White is a color of purity. Other Buddhas would appear in different colors for different purposes. It’s very pleasing. Visualizing white is very pleasing, very cooling, pleasing to the mind. The way he’s visualized, he has a very smiling, peaceful, loving expression on his face.
He’s seated in the lotus posture. This is how most Buddhists are visualized. They’re seated in what’s it’s it’s called the vajra posture in Tibetan Buddhism. It’s the lotus posture in yoga. But it’s that which involves placing each foot on the thigh of the opposite leg.
This is said to be the best posture for meditation because your body is really locked into this posture. If you can sit like that for a long time, it really helps your meditation. It helps you have stronger concentration. The Buddha is usually depicted sitting in this posture, and that represents or symbolizes meditation. Here, Chenrezig has four arms.
Sometimes Chenrezig has two arms, sometimes a thousand arms. There’s different forms of Chenrezig, but in this case four arms. Here, his heart is holding what’s called a wish fulfilling jewel. This is a kind of universal symbol that comes up in our Western fairy stories. Something that when one possesses it, it has this ability to bring whatever you want, whatever you think of, whatever comes to your mind instantly you have.
It sounds a bit magical, a little bit suspicious, but they often compare bodhicitta to the wish they call it a wish fulfilling jewel, wish fulfilling gem. bodhicitta, again, is the mind of enlightenment, the attitude of love and compassion for all living beings. A person who has this bodhicitta, it’s like the feeling that a mother has towards her children. Totally dedicated, totally selfless, totally concerned for their welfare, and giving all her time and energy to serving their needs, fulfilling their desires, giving them love and so on. A person with bodhicitta has that same kind of love for all living beings, is completely dedicated and giving all their time, all their energy, whatever they have available, giving to sentient beings, giving to living beings.
That attitude of bodhicitta, that love and compassion, is like a wish fulfilling jewel in that it fulfills the wishes of all the living beings. Here, the wish fulfilling jewel means something mundane, but it means that attitude of bodhicitta. Then he also holds a crystal rosary and a lotus. I don’t know what the symbol of the rosary is or the lotus and so on. Well, lotus again is enlightenment or renunciation.
Another thing that appears in the visualization, which we might find a bit strange, is that he has an antelope skin over his left shoulder. Now, this seems like a contradiction because to be wearing an animal skin and supposedly representing compassion doesn’t seem to fit somehow. But that’s just our usual conception. How I’ve heard it explained is that this is not exactly an animal. Antelope, they say it’s another kind of animal, which is similar, it’s known for its gentle nature.
It’s a very gentle, peaceful, compassionate kind of animal. Having the skin of that animal over his shoulder is just another symbol, another representation of compassion. It doesn’t mean that he went out and shot the animal and skinned it. That’s not the meaning of it. I’m not going to go through each line in this.
I think we’re probably running out of time. The way that Chenrezig and any kind of Buddha, any kind of deity is to be seen as, as I say, something coming out of wisdom, born from wisdom, born from love and compassion. Expressing that just by the image, the presence expressing those qualities to us in a visual form. Wisdom and compassion and love themselves are intangible. You can’t see them.
Can’t touch them in any way. There’s something intangible. If those things could express themselves in a form, visual form, something we could see, something we could feel and relate to, they would appear in this form of Chenrezig. That’s how we should see it. That’s how we should relate to Chenrezig.
It’s the expression, the manifestation, the embodiment of these qualities. Of course, to really understand Chenrezig, it’s essential to understand more about the Buddhist path, what enlightenment is all about. The more one studies and meditates and contemplates on this path, then the deeper one’s understanding will become. There’s actually many, many levels of these symbols in the deities. You can see them on one level, but then as your understanding deepens then you can see other levels.
Eventually one reaches the point where there’s no longer the duality of myself here in Chenrezig up there, no longer Chenrezig out there, that you become one, you become Chenrezig, you become the enlightened being. This kind of practice is a means of doing that. That’s the whole point of it. It’s not a question of worshipping some external deity. It’s a practice.
It’s a means. As I said, the literal meaning of this practice is a means of achieving. Doing this meditation is a means of achieving or accomplishing or becoming Chenrezig, becoming wisdom and compassion, becoming the enlightened being that we have the potential for. It’s a very powerful means. Rather than just sitting down and intellectualizing, thinking, I’d like to love all living beings, or thinking about wisdom, thinking about what reality really means.
This is a way of using our bodies, our speech, our minds, using all the different faculties that we have to achieving that union, achieving that mystical experience, that transcendent experience which is beyond our normal reality, beyond our normal experience. I wanted to go through the whole thing, but we’re running out of time, so I think I’ll just skip to the end. As I say, we start off with Chenrezig up here. Then we go through a process of doing different things, prayers and recitation of a mantra. I wanted to talk about that, but there isn’t a great deal of time.
But then at the conclusion of the practice, conclusion of the meditation, what happens is this thing we visualized up here, Chenrezig, dissolves, becomes light, and comes down into our self, into our heart, which is said to be the center of our consciousness, of our experience, of our awareness. At that point then, meditation, we dissolve Chenrezig. We become one with Chenrezig. We experience a union of our mind, our experience, with that of Chenrezig, which is, as I said, this enlightened state: wisdom, love, compassion. At that point, we feel we should, anyway feel it’s like confidence.
It’s like recognizing our potential, recognizing that we have the potential to become this, to get beyond all of our problems, all of our limitations, to attain the state of enlightenment. So we spend some time meditating on that, letting go of our usual sense of self, our usual identity, saying, I’m not who I really think I am. My real nature, my real essence, my real potential is that of an enlightened being. Once I can get rid of my problems, my hang ups, and develop all my potentials, my good qualities, I can attain this state of enlightenment. We we sort of pretend or play that we’ve achieved that now.
We spend some time imagining that state, what it would be like, what it would feel like, what it’s like to be Chenrezig or to be enlightened. Any kind of practice usually ends up like this. You start off with the Buddha, the visualization, outside yourself, and then you finish by bringing it inside yourself with the implication that that’s what it really is. Enlightenment is really in our own minds. We just have to realize it.
We just have to see it, to breathe out, to get rid of whatever is in the way that’s hindering that experience. That is the conclusion of the meditation. But somebody who’s practicing this, as I say, it’s a practice in the same way that an athlete will practice his sport or a musician will practice his music. A meditator will practice this whole process. What one is supposed to do then, after finishing the meditation, you open your eyes, you get up, you move around, you’re supposed to try to maintain that experience, seeing yourself as Chenrezig, seeing that Chenrezig is really here inside of you, that enlightenment is really inside of Trying to cut down or cut through that sense of duality, that I’m just a lowly, hopeless person, full of problems, full of delusions, full of mistakes, and out there somewhere is an enlightened being or God or Jesus or whatever.
It’s this great big gap that we make between ourselves and the divine or the transcendent or reality. Try to bridge that gap, get rid of it altogether, realizing that it’s all here, that God or reality or enlightenment is here inside. The meditator would try to carry that experience throughout the day and into everything that they do, whether it’s normal work or interactions with people or whatever, sleep, eat. Any kind of practice, any kind of activity or work should become part of your meditation. I think I will just talk a little bit about the mantra because I know that’s something that people are really interested in.
Instead of just talking about it myself, I’ll read something from the Dalai Lama. This is an explanation that he gave on this particular mantra, Om Mani Padme Hum, which is probably the most famous of mantras. Does everyone know what a mantra is? Anybody knows? Doesn’t know.
Mantras are just a series of syllables or sounds which are repeated over and over and over again. There’s a whole kind of spiritual mystical practice involved with repetition of mantra. This is an explanation of what the mantra of Chenrezig, which is Om Mani Padme Hum what that means and how we should think or how we should relate to it while we’re reciting it. This is short. He said, It is very good to recite the mantra Om Mani Padme Hum, but while you are doing it, you should be thinking on its meaning, for the meaning of these six syllables is great and vast.
The first syllable om is actually composed of three letters. That’s according to the Tibetan system. There are three letters comprised of om. These three letters symbolize the practitioner’s impure body, speech, and mind. They also symbolize the pure, exalted body, speech, and mind of a Buddha.
Can impure body, speech, and mind be transformed into pure body, speech, and mind, or are they entirely separate? All Buddhas are cases of beings who were like ourselves and then, in dependence on the path, became enlightened. Buddhism does not assert that there is anyone who, from the beginning, is free from faults and possesses all good qualities. The development of pure body, speech, and mind comes from gradually leaving the impure states and their being transformed into the pure. So how is this transformation done?
The path is indicated by the next four syllables. Mani, meaning jewel, symbolizes the factors of method, the altruistic intention to become enlightened, compassion, and love. Just as a jewel is capable of removing poverty, so this altruistic mind of enlightenment is capable of removing the poverty or difficulties of cyclic existence and of solitary peace. Similarly, just as a jewel fulfills the wishes of living beings, so the altruistic intention to become enlightened fulfills the wishes of sentient beings. This is what I was talking about before.
The wish fulfilling jewel is a symbol of this mind of enlightenment, of love and compassion, which has the power to fulfill the wishes of all living beings to satisfy our needs. Word mani in Om Mani Padme. Mani means jewel. Not money, mani. The next two syllables, Padme, mean lotus.
This symbolizes wisdom. Here, lotus symbolizes wisdom. These symbols can change in different contexts. Just as a lotus grows forth from mud but is not sullied by the faults of mud, so wisdom is capable of putting you in a situation of non contradiction, whereas there would be no contradiction if you did not have wisdom. He says there are many different kinds of wisdom, but the main wisdom is the wisdom realizing emptiness or sunyata, as I was trying to explain before.
Purity must be achieved by an indivisible unity of method and wisdom. The mani, which is compassion and love, and the padme refers to wisdom. Method and wisdom are two main aspects of the enlightened mind and of the path towards enlightenment. These two things have to be developed. The final syllable Hum in the mantra symbolizes the indivisibility of method and wisdom, the joining or the union of the two, method and wisdom.
The six syllables, Om, Mani, Padme, Hum, mean that in dependence on the practice of a path, which unites method and wisdom, you can transform your impure body, speech, and mind into the pure body, speech, and mind of a Buddha. It is said that you should not seek for Buddhahood or enlightenment outside of yourself. The substances for the achievement of Buddhahood are within. As Maitreya says in his text of Uttaratantra, All beings naturally have the Buddha nature in their own continuum, in their own minds. We have within us the seed of purity, the essence of a Buddha that is to be transformed and fully developed into Buddhahood or enlightenment.
That’s just saying what one can think about when reciting Om Mani Padme Hum, what these syllables actually refer to. There’s a lot more. Actually, there’s a whole book written about this mantra written by Lama Govinda. What is it called? Foundations of Tibetan Mysticism.
I’m not sure if it’s that one. Is it? That one. Oh, I was just looking at that. It’s not quite the whole book, but anyway, he does talk about these six syllables, Om Mani Padme Hum, and goes into great depth of explanation on their significance and their power, what they’re able to do.
But it’s not that when reciting a mantra, one should be thinking about all Well, the Dalai Lama says we should understand the meaning, but I think the real power of a mantra comes from just reciting it and experiencing it and letting the mantra work within us. As one of my teachers said, A mantra is really vibrations, like vibrations that work on our nervous system, on our psychic nervous system, work to heal whatever is wrong, to purify or clear away negative energy, and to develop positive energy. The real significance or the real power or value of a mantra is in that. It’s not in the intellectual understanding of what the words mean. It’s in its it’s in of the energy, the vibration that it works in the nervous system.
I wanted to cover a lot more, but there is a lot more, but we have to stop at some point. Perhaps some of you have questions that you’d like to ask about something that I’ve said tonight or something that you see here in the room or something that you see being practiced in Buddhism or Tibetan Buddhism, got to understand more about it. If anyone has to go, please feel free to go because we have gone a bit over time. But anyone here would like to stay and ask questions, please do so. What is the dorje?
Where? The dorje. Isn’t there normally one in a temple? Do you find it down by the dorje?? I don’t have one here. That’s something something lacking.
Yes. But I hope I hope you get one. Is that your bell?? Sorry? Is that the bell??
No, she’s talking about something it’s actually usually shown held by Buddhas. They usually have a similar kind of We just use it to show when meditation is finished. So you don’t use that in your energy? No. It is used in certain rituals.
Some people have their own. It’s actually said that you shouldn’t display these things because they have a very powerful meaning and powerful symbolism. Symbolism. When you put them on public display, they can lose some of that or people might misunderstand. It’s better if you have your own same with a rosary.
If you have any kind Same implements that you use in your practice, it’s better to keep them to yourself and not show them to others and not let other people handle them. Do you understand that? Does that makes sense. They seem to be very public in Buddhist temple. There’s always a very I’m sure.
That’s true. And, actually, I’ve you know, if you’ve been to some Buddhist countries like in Nepal, you see them quite often in temples. But I’m talking more about your own personal objects, the ones that you use in your practice. Said you shouldn’t let other people see them or display them. If there’s one that just belongs to the temple and isn’t anybody’s personal one, then that could be out.
I’m trying to work on getting one. Do you have a prayer for moving others? Not