分类及古曼（分享）

分类及古曼（分享）

陰牌一般分有幾種


1.用死在胎裏的嬰兒提煉出的死人油 或者骨灰 ，

2.懷孕女人意外死去 然後用火燒她胎兒位置的那個地方 提煉出死人油

3.懷孕女人意外死去 用蠟燭燒她下颚的位置提煉出的死人油

4.用死在星期二火化星期六的骨灰（泰國人認爲這種情況的尸体很邪 法力也很大）

佩戴陰牌的人 如果家裏有正神 或佛堂 附在陰牌上的邪靈是不可以進屋的

要先燒香向家裏的正神禱告批准讓它進來 一般佩戴陰牌的朋友一定要懂得密咒加持

要不請不要順便請這類的陰牌

用這些東西作出的陰牌一般有：

人緣油 也就是死人油 一般是用第3種做的

古曼童 養小鬼一般是用第1種做的

坤平佛（人緣類）一般是用第2.第3.第4種做的

坤平佛一般分有兩大類 一.是刀槍不入類 二.是人緣類 也就是桃花運類 讓女性産生好感 死心塌地跟你

二.是刀槍不入類則是用一些吉祥物做的

陰牌現在在泰國還有很多 不過第1.2.3種提煉的就比較少 因爲是屬于非法的 被抓到會被坐牢法的

這類佛牌主要的功效 都是出自本身邪靈的力量 再用密咒控制它爲佩戴它人效力

正牌 一般是用一些吉祥物做成 再用密咒加持 一般的功效出自密咒的加持 還有佛牌本身的感應

像是中國的觀音佛牌 感應出自佛牌的本身 因爲是觀音佛牌 所以有觀音菩薩保護

古曼童一般也分爲兩種

一種是用死去小孩或是死胎裏的胎兒的死人油或者骨灰提煉出來

一般是做成供奉型的 也可以說是養小鬼的一種 這類古曼童如果家裏設有佛堂神位或者有別的正神 是不能進家門的，

一般要用5支香或16支香 在家裏禱告告訴正神說要請古曼童進屋 古曼童才能進去的

一般這類古曼童要上香的還要供養 因爲是小孩子嘛所以要用一些小孩子喜歡的東西供養

像是小玩具 甜品 糖果 汽水什麽的都可以 也不需要每天更換 一般三天內一次也可以

當然如果想每天供養也可以 要注意的是這類古曼童請來一定要好好對待它

要不它可以要害你 讓你不順利 這類古曼童一般是需要密咒自身加持的 所以要養這類古曼童 一定要懂的使用密咒

另外一種古曼童是用一些吉祥物做成 屬于正神 可以進屋的 隨心什麽時候供養都可以 它不會加害于你

如果你想知道是不是屬于第一種古曼童也很容易的 真的嬰靈古曼童一般很邪的 法力很大 只要你誠心念動咒語

（這類古曼童一定有密咒的）向它禱告 你就可以夢到它 如果家裏有正神 要先禱告正神批准古曼童進到你夢裏！！！

Buddha Pure land

（梵文：क्षेत्र buddha-kṣetra）佛淨土

 

 

A Pure Land, in Mahayana Buddhism, is the celestial realm or pure abode of a Buddha or Bodhisattva. The term "pure land" is particular to the Chinese (Ch. 净土, jìngtǔ) and related East Asian traditions; in Sanskrit the equivalent concept is called the "Buddha field" (Skt. buddha-kṣetra). The various traditions that focus on Pure Lands have been given the nomenclature Pure Land Buddhism. Pure lands are also evident in the literature and traditions of Taoism and Bön.

The notion of 'pure lands' was inherited from other Dharmic Traditions already evident in the Dharma. The notion of a pure land may have evolved from the Uttarakuru, a divine continent in ancient Dharmic cosmology. The pure realms are all accessible through experiential meditation and trance sadhana.

In Mahayana sutras, there are many pure lands. Bodhisattvas, such as Avalokitesvara and Manjusri, would have their pure lands after they attained buddhahood. In the Lotus Sutra, Buddha followers such as Sariputta, Mahākāśyapa, Subhuti, Moggallana and Rahula would also have their pure lands. The relative time-flow of pure lands may be different. A day in a pure land may be the same duration as years in another.

Pure lands have been documented as arising due to the intention and aspiration of a Bodhisattva such as the case of Amitabha, but other discourse has codified that they are entwined with 'emanation' (Sanskrit: nirmana) and sambhogakaya theory and are understood to manifest effortlessly and spontaneously due to other activities (Wylie: phrin las) of a Buddha, in suite with the Buddha's pure qualities (Wylie: yon tan) and mysteries of body, speech and mind. In the latter effortless and spontaneous methodology, the Five Certainties/Five Excellences (Tibetan: nges-pa lnga), attributes of the body of perfect rapture (Sanskrit: sambhogakāya) play a role, namely, those of the perfected: 'teacher' (Wylie: ston-pa), 'teaching' (Wylie: bstan-pa), 'retinue' (Wylie: 'khor), 'place' (Wylie: gnas) and 'time' (Wylie: dus).

Nakamura (1980, 1987: p. 207) establishes the Dharmic grounding of the padma imagery of the field which is evident iconographically, as well as in motif and metaphor:


The descriptions of Pure Land in Pure Land sutras were greatly influenced by Brahmin and Hindu ideas and the topological situation in India. There was a process of the development of lotus (padma)-symbolism in Pure Land Buddhism. The final outcome of the thought was as follows: the aspirants of faith and assiduity are born transformed (anupapāduka) in the lotus flowers. But those with doubts are born into the lotus-buds. They stay in the calyx of a lotus (garbhāvāsa) for five hundred years without seeing or hearing the Three Treasures. Within the closed lotus-flowers they enjoy pleasures as though they were playing in a garden or palace.

Five Pure Abodes

Five Pure Abodes (of the form realms) (Wylie: gtsang-ma'i gnas lnga; Sanskrit: pañcaśuddhanivāsa)
Avṛha (Sanskrit; Tibetan: མི་ཆེ་བ, Wylie: mi che ba)
Atapa (Sanskrit; Tibetan: མི་གདུང་བ, Wylie: mi gdung ba)
Sudṛśa (Sanskrit; Tibetan: གྱ་ནོམ་སྣང་བ, Wylie: gya nom snang ba)
Sudarśana (Sanskrit; Tibetan: ཤིན་ཏུ་མཐོང, Wylie: shin tu mthong)
Akaniṣṭa (Sanskrit; Tibetan: འོག་མིན, Wylie: 'og min)

The Source

Very important to all pure abodes is the 'Source' (Tibetan: ཆོས་འབྱུང, Wylie: chos 'byung; Sanskrit: dharmodaya) from which they dwell and which supports them, the 'Wellspring' of myriad fonts as emergent. It may be understood as an interface, portal or epiphany between the Dharmakaya and the Sambhogakaya. It is seminal in the establishment of mandalas governing the outer, inner or secret dimensions. It is the opening and consecration of the sacred space which enfolds and supports the expanse of the pure abode. In iconography it is represented by the six-pointed star, the two interlocking offset equilateral triangles that form a symmetry. This is the 'sanctum sanctorum' (Sanskrit: garbha gṛha). It later developed into the primordial purity of the lotus which supports the mandala, thangka or the murti of the deity. In temple siting it is the power place or 'spirit of place' that was augured or divined in the sacred geometry of 'geodesy' (Sanskrit: vāstu śāstra). In yoga asana, the 'source' is Vajrasana, the 'seat of enlightenment' the ancient name of Bodh Gaya and an alternate name for mahamudra or padmasana.


"Source of phenomena or qualities (chos 'byung, dharmodaya). Pundarika defines dharmodaya as that from which phenomena devoid of intrinsic nature originate. "Phenomena devoid of intrinsic nature" refers to the ten powers, the four fearlessnesses, and the other 84,000 aspects of the teachings. Their source, dharmodaya, is the pure realm, the abode of all buddhas and bodhisattvas, the place of bliss, the place of birth; it is not the place that discharges blood, urine, and regenerative fluids, i.e., the vagina. Source: Stainless Light, Toh. 1347, vol. Da, f237a3-5".

Śuddhāvāsa worlds

The Śuddhāvāsa (Pāli: Suddhāvāsa; Tib: gnas gtsang.ma) worlds, or "Pure Abodes", are distinct from the other worlds of the Rūpadhātu in that they do not house beings who have been born there through ordinary merit or meditative attainments, but only those Anāgāmins ("Non-returners") who are already on the path to Arhat-hood and who will attain enlightenment directly from the Śuddhāvāsa worlds without being reborn in a lower plane (Anāgāmins can also be born on lower planes). Every Śuddhāvāsa deva is therefore a protector of Buddhism. (Brahma Sahampati, who appealed to the newly enlightened Buddha to teach, was an Anagami from a previous Buddha[12]). Because a Śuddhāvāsa deva will never be reborn outside the Śuddhāvāsa worlds, no Bodhisattva is ever born in these worlds, as a Bodhisattva must ultimately be reborn as a human being through their 'compassion' (Sanskrit: Karuṇā) and bodhisattva vows.

Sukhavati

Chagdud (1998, 2003: pp. 11–12), in discussing the mindstream of Lokeṣvararāja (Japanese: Seijizaio Nyorai) that in fulfillment has come to be known as Amitābha:


According to the sutra known as the Rolling of Drums, countless eons ago there was a joyous kingdom whose sovereign had great devotion for the buddha of that time, Lokesvararaja. The king renounced his kingdom, became a monk, and vowed to reach enlightenment. He expressed his bodhicitta intention through forty-eight vows, and promised to refuse buddhahood if any of these vows were not fulfilled. With these words, the earth trembled and flowers rained down from the skies. Praises resounded and with them the prophecy that this monk would surely become a buddha. And so he did, as the Buddha Amitabha.

In his lifetime as this bodhisattva monk, Amitabha saw that countless pure realms existed for realized ones who had been victorious over the mind's delusions, but no such realm was accessible to those still struggling on the path. Among his forty-eight vows was the aspiration to create a pure realm for all those who heard his name, wished to attain that realm, established the roots of virtue, and dedicated their merit in order to be reborn there. So powerful was his intention that he swore to refuse buddhahood if it did not enable him to manifest such a realm.

Sukhavati is by far the most popular among pure land Buddhists. There are many old and recent Buddhist texts reporting the condition of its dying believers. Some Buddhists and followers of other religions claimed they went there and came back, and they were viewed as cults.

Some controversial teachings said the successors of Amitabha in Sukhāvatī would be Avalokitesvara and Mahasthamaprapta.

Other well-known pure lands[edit]
Mount Grdhrakūta (靈鷲山釋迦淨土): While Zhiyi was chanting the Lotus sutra, he saw the meeting of Buddha Gautama and Boddhisattvas there. Huisi (慧思大師) said, 'Only you can know that, only I can proof you'.
Inner Court of Tushita (兜率內院): Some Buddhist scriptures have noted that Maitreya is currently teaching at the Inner Court of Tushita, with some Buddhist Masters, such as Xuanzang, expressing wish to go there. Other Buddhist monks have also been known to have dreamt of going to the Inner Court of Tushita.[27][28] Some I-Kuan Tao followers claimed to have traveled there. The Inner Court of Tushita was historically a popular place for Buddhist to wish to be reborn in;[33][34][35][36] however, the vast majority of Pure Land Buddhists today hope to be reborn in the Amitabha Buddha's Pure Land.
Abhirati of Akshobhya in the east is suggested by some scholars to be the earliest pure land mentioned in Mahayana sutras.
Vaidūryanirbhāsa (東方淨琉璃世界) of Bhaisajyaguru in the east is compared by some pure land buddhists to Amitabha's pure land in the west.[40] Bhaisajyaguru is also said to have avatars in six other pure lands.
Zangdok Palri (the Copper-coloured Mountain) of Padmasambhava is in the earth. Dudjom Rinpoche said it was prophesied that all who had taken refuge in Padmasambhava or anyone who had any sort of connection with him would be reborn in Zangdok Palri.
Shambhala in the Buddhist Kalachakra teachings.
Dhagpa Khadro of Vajrayogini.
Changle (長樂淨土) of Qinghuadadi Taiyi Jiuku Tianzun (青華大帝太乙救苦天尊) is a Taoist pure land. Taiyi Jiuku Tianzun also have Avatars in the taoist pure lands in ten directions (eight directions, up, down).

There are some pure land worlds in controversial sutras and folk religion texts.

Field of Merit

The Field of Merit (Wylie: tshogs zhing) is a pictorial representation in tree form of the triratna and the guru, employed in Tibetan Buddhism as an object of veneration when taking refuge. It is visualized internally as a part of the commencement phase of each sadhana. The Field of Merit is a Pure Land. Each school or sect has its own distinctive form of the tree in which the numerous lineage-holders or vidyadhara and dharma protectors or dharmapala are represented.

In discussing the visualisation of the Merit Field, Namkha'i (2001: p. 103) links the Three Jewels of Buddha, Dharma and Sangha with the Three Roots of Guru, Deva and Dakini:


The merit field (tshogs zhing), that is the source of all the accumulation of merit, designates the manifestation of the Three Jewels (Buddha, Dharma, Sangha) and of the Three Roots (Guru, Deva, Dakini) visualised by the practitioner.


Mandala


Mandala, especially sand mandala, are 'pure lands' and may be understood as nirmanakaya, as are all murti, thanka and sacred tools that have consecrated, dedicated and the 'deity' (Sanskrit: ishtadevata) invoked and requested to reside.[clarification needed] Some namkha are pure lands. According to Nirmanakaya (as tulku) theory, nirmanakaya spontaneously arise due to the intention, aspiration, faith and devotion of the sangha.


淨土


淨土（梵文：क्षेत्र Kṣetra），譯為剎、剎土，即地方或世界；是一个佛教術語。淨土即是清淨的地方，沒有染污的莊嚴世界。在大乘佛教裏指的是任何一個佛菩萨为渡化有情眾生，以本愿力成就的佛土，都可以稱淨土。

對於淨土的信仰，產生了淨土崇拜。

在漢傳佛教中，「淨土」一詞，常專指阿彌陀佛的西方淨土：即是極樂世界。



淨土概念


净土修持属于大乘佛法，并非上座部（为避免可能的贬义，避用“小乘”之称）的修持。以为修持净土是小乘佛法，只源出于未通达净土修持法门的发心。大乘修持者的发心，是为求无上佛境而利益众生。修持净土的人，知道六道中烦恼极多，不利于修持，所以发愿往生净土之中，以期精进修持直至成佛。净土并非大乘修持之最终目的，而只是像个中途站一样。在净土中，修持者可以直接地依佛陀学法，而且该土并无令修持者生起烦恼及痛苦的外缘，所以更适合于修持。在净土中修至较高境界时，修持者还是会自愿地回到六道之中救度众生，或者变出化身在六道之中利益众生。修持净土的人，如果是如法地发起大乘的菩提心，以此作为动机而修证净土，就符合了大乘的修持。如果并不持这样的发心，则不能算作大乘的修持，但这并非说净土法门本身不是大乘法门，只能说个别修持者之发心不符合大乘精神而已。

净土又分为三种，即法身佛净土、报身佛净土及应身佛净土。法身佛净土只有成就佛境时才能说是达到了；报身佛净土只有大菩萨才能达到；但应化身佛净土的性质不同，凡俗的众生是可以倚靠五力而往生于其中的。我们平时所说的阿彌陀佛之极乐净土，其实是指弥陀的应化身佛净土，并非指衪的报身净土或法身净土。极乐净土乃由弥陀的福慧及悲心所变化生出，所以我们一辈凡俗的众生可以依靠五力的力量而往生其中。药师佛的琉璃净土及弥勒的兜率净土的本质，也是类似极乐净土的，只要具备五力资粮便可以顺利往生，并不限于已完全忏净业障的大圣者才可以达到。三种净土的性质完全不同，如果把三者混为一谈，就不易弄明白往生其中的条件了。

要往生极乐净土之中，最重要的条件是对六道轮回的出离心及对弥陀的信心。依传说开示，往生净土必须具备五力，即白籽力、熟习力、决定力、祈愿力及断绝力。忏净罪障固然是修持者必须致力于进行的方向，但五力才是往生极乐净土的资粮。对弥供养、塑造弥陀的圣像、持诵衪的名号或真言及念诵与阿弥陀佛及极乐净土有关的经典都是在积集于其净土的因。同时，对极乐净土生起希求，发愿往生彼土而得脱六道生死，及对阿弥陀如来的信心，这些都是往生于极乐净土的关键因素。

歷史

在部派佛教時期，已經出現跟大乘佛教類似的淨土概念，如兜率內院、鬱單越洲，但是部派佛教普遍否認存在一個不由業力支配的世界。

淨土列表

由于众生无量、佛菩萨无量，所以净土也并非局限于一处，而是遍布于十方三世，接引不同根性的众生。一般而言，淨土可以指：
極樂世界：阿彌陀佛的佛土。这个淨土也就是观音的普陀净土。
兜率內院（又稱兜率淨土）：彌勒菩薩成佛前說法的地方。彌勒菩薩成佛之後出現的是人間淨土。
淨琉璃世界：藥師佛的佛土。
妙喜世界：阿閦佛的佛土。