Nobody will know,
As you taste,
You'll break down.
Health is valuable. It is said that the most important. However, is it really appreciated so much? You can see people caring for the body, obeying the diet, exercising, but it is just a drop that narrows to the health of the body. How often a person cares about the health of a fragile body, but neglects a healthy spirit and falls into spiritual illnesses that lead to real death. We can say that health is the most important thing, but it is health that covers the health of the body and spirit in its entirety.
"Healthy mind in a healthy body" – we hear that too. This saying works well in some circumstances. When we have a healthy body and we feel comfortable, then we are not burdened with suffering enough to have a bad mood, bad attitude, bad thoughts, or generally an unhealthy spirit. On the other hand, however, a healthy body will not help anything if we forget that without the health of the spirit, there is no health of the body. We can be beautiful, beautiful, strong – for a moment – and in a moment to roll off, because it is world beauty and strength that pass away and wither like grass and flowers.
In the main medical record of the voucher (bDud rtsi sman gyi mdo dgu, also called gSo rig 'bum bzhi.
)), the first, essential collection is devoted to the health of the spirit. Only the whole medical science is discussed later. Bon's teacher, Tonpa Shenrab, says that "the principle of disease is unconsciousness, and the inheritance of the three poisons creates three diseases – air, yellows and mucus." (MDo 'dus pa rin po che'i rgyud thams cad mkhyen pa'i bka' tshad ma in Gang ti se bon gzhung rig mdzod / deb dang po / ston pa'i mdzad rnam dang lo rgyus kyi skor, rTse zhig g.yung drung bon bstan 'phel rgyas gling, Amdo 2009, p. 83.
Caring for a healthy spirit, we get the highest, lasting, unremarkable beauty. Spiritual health is unmoved even in the absence of body health. The body can grow old and life forces diminish, but with spiritual health, we get something more – peace and life that does not undergo any aging and no weakness – lasting independently.
And yet we suffer deficiencies even in the health of the spirit. The words that Jesus once told his Apostles are also fulfilled in ordinary life: "The Spirit indeed eats, but the body is bland." (The Gospel according to Saint. Matthew 26.41.
) This is due to the fact that the human body is spiritually unstable, experiences the pains of the earth and suffers from the shortcomings of the earth – it is in the correlations of many dependencies. So even when a healthy, indestructible and independent Spirit lives in such a body, it is because it has not yet exhausted the causes for existence in the world, it suffers the effects of such a duration, subject to dependencies. Because of this connection of the body and the spirit, it is not appropriate to care only for the health of the spirit. You should also take care of proper body health.
What is the proper health of the body? It is not only physical strength, hygiene, good looks, but above all, a good attitude, an attitude accustomed to doing good – hands always drawn to help and service, legs always ready to go to the end of the world for the salvation of one soul. Only such a body is really healthy and a healthy spirit resides in it, free from toxins of licentiousness, vanity, greed and greed. Such a body gains an immaculate glow and an unfading vitality. Such a body is transformed into a light that makes it something like a ghost.
Healthy spiritual teachings, such as Buddhism and Christianity, do not despise the health of the body, but show it in the right light. This earthly body is in fact nothing but dust. And yet, because it becomes an apartment for the uncreated Spirit, it gains great value and is also embraced by care and love. In Buddhism, at the beginning of teaching, people often pay attention to how miserable and impermanent it is to live in the world, and at the same time talk about the extraordinary value of this life – about a precious human body in which you can hear a word so easily.
The Christian priests say at funerals: "You have risen from dust and dust to dust" words referring to the Book of Genesis, where God tells Adam (Genesis 3:19): "You are dust and dust," later used in the rite of the Roman Church. the Catholic Church, the Orthodox Church … Continue reading; they also repeat the words of the Kohelet: "Vanity of vanities, all vanity" (Book of Kohelet 1,2.
)), but also worship this body as a home for the Holy Spirit. That is why they take care of the sick, hungry, suffering and visit graves in which dead bodies lie and where the memory of living spirits comes alive. On the one hand they bring prayers to heaven, to God, through the intercession of saints and pray for souls suffering in purgatory, and on the other they do not omit life on earth, they care for family, offspring and shaping a healthy society.
Usually, patients are praying for health. This is justified. We pray for what we need. In the case of illnesses even infidels begin to pray. When all the means fail and no one can find support, the man resorts to prayer as if to the last resort – he begins to believe, changes his thinking and raises his voice to heaven. But you should ask for health not only in illness. The healthy should also ask for it – that health should be sustained and even given, because in addition to preserving health, we can also give health – to give one's own strength and transfer power from on high.
Prayer for health, if it is not a moan of despair, and a humble request carried to the throne of God, can bring about real healing, also in diseases that are simply incurable. And if it does not contribute to full recovery, because it often happens, it at least brings peace to the sufferer, helps to survive the disease or come to terms with such a disease that can not be cured.
Ways of prayer for healing
in Tibetan Buddhism
The most basic way of praying for healing is the mediation of the clergyman, or so-called guru yoga (Tib. lamej naldzior) Sanskr. guru yoga, tib. blah ma'i rnal 'byor.
. Sick or asking for healing for someone, he imagines a spiritual figure in the sky, summoning his presence and begging for blessing. The priest sends purification to the elements of fire, air and water, and then sends luminous and colorful rays of knowledge from the forehead, throat and breast, blessing the form, voice and spirit – white from the forehead transforms the body, red from the throat change speech, and blue from the breast transforms mind. A person who is not sick and asks for healing someone who is sick, asks the clergyman to send all these blessings to the sick person and so he tries to see this internally, supporting the important action.
Other types of prayers are similar to this one. One enters into rapture, the rays of blessings gather and send them everywhere, especially to those who experience various sufferings. In heritage The so-called tantras from Sanskrit. tantra, tib. rgyud, pron. Sr.-tib. Gyud.
internal and concealed also use different medical mixtures from herbs or from minerals or various types of meat, bones, etc. Everything that can bring healing is used. There are also buy-out rituals in which the sick person's substitute is offered to the ghosts of the disease in the form of a cake. The forces of the elements are obtained from space and from the visible world. Also apply posts and various healing treatments, such as gymnastics, massage, pricking, burning, enemas, etc. In addition, there are also rituals for banishing evil spirits, abundant and costly, divine feasts, chopping rites (gCod, pron. Sr.-tib. cio.
)) (called the devotion of the body Lus sbyin, pron. Sr.-tib. lu dźin.), fusion etc. In general, all spirituality is health.
Health is given to Buddhism in various ways, but it is based on listening to the commandment. A sick person wonders deeply about his behavior, whether or not he blamed himself in some matter. Finding the source or not, he decides to improve and perfect himself internally. So the basis of health is right listening, right thinking and righteous action. There are also cases when the disease comes from outside and does not come from the personal fault of the sick, just like a disease given to God for inconceivable purposes or a disease resulting from violence and harassment of evil spirits. In any case, an important cure for all diseases is understanding and right action.
The source of diseases according to Buddhist teachings is the unconscious and the passions following it. Passive measures are taken against each of the passions; on greed – devotion, on hatred – love, on laziness – cognition, pride – peace, on jealousy – openness.
The way to protect against diseases is also repetition of charms gZungs, pron. Sr.-tib. zunk, Skt. Dhar.
. One of such charms will be given below. He comes from the Tibetan bon rite and refers to the figure of Tonpa Shenrab. It is called the Deep Charm of a Hidden Life. GSang ba'i tshe gzungs zab mo, wym. Sr.-tib. Sangnego ce zunk smo. Current translation based on the issue of Bon gyi bka 'brten, t. 18, Chengdu, 1999 ?, pp. 259-261.
"Hi, King of the Immortal, Healthy Life!" (Ask for the blessing of the Supreme King.
One time when I listened to these words, Tonpa Szenrab It's nice on the upper island made of numerous minerals Maybe the proper name – Tib. rin chen grangs ma spungs pa'i gling stod, pron. Sr.-tib. Rincien trangma punkpej linkto.
told good-to-all companions, Jikiem Cieciecunkowi Yid kyi Khye'u chung. His name means the Boy of the Mind. ) with a summary of meaning – a deep charm of a hidden life: "Here is somebody will read it, to get rid of the darkness of … Continue reading
If one of the sons of the nation and the daughters of the nation, in the eight good times and during the rising of the morning star swears and drinks the source of a healthy, hidden life – this charm of White Light, which does not shine in three times – God of Life Cei Hla (Tshe yi Lha) called the Immeasurable Life Cepagmepa (Tshe dpag med pa), Skt. Amitāyus., Endless Merit Sonam Taje (bSod nams mTha 'yas).
, adding medication and incense to pure water in a clay bowl with five kinds of jewels, it will match the Immeasurable Life and Merit, as well as the lives of unpleasant people. He will always be guarded, always protected, always defended by Endless, Healthy Life, Immeasurable White Light, five families of the Living God, five goddesses of Life, four wives of Life and immeasurable Divine meetings of the God of Healthy Life, White Light.
He decided, in command of these words, and the anointed, healthy saviors, and also comrades like gods, snakes and tormentors, enjoying and rejoicing, clearly praised what Tonpa had said.
The End of the Charm of Life of the Immeasurable White Light Okar ('Od dkar). A reference to God's fulfilled form. In the Bon ceremony, He is the equivalent of Amitabha (amitabha) from Indian Buddhism.
still undying in three times. Happiness! Ciepło Oblicza I think the name, Tib. zhal dro, pron. Sr.-tib. Sialdro.
He wrote and translated
|↑1||words referring to the Book of Genesis, where God tells Adam (Genesis 3:19): "You are dust and dust," later used in the rite of the Roman Church. the Catholic Church, the Orthodox Church and the Greek Catholic Churches.|
|↑2||Sanskr. guru yoga, tib. blah ma'i rnal 'byor.
|↑3||The so-called tantras from Sanskrit. tantra, tib. rgyud, pron. Sr.-tib. Gyud.
|↑4||Lus sbyin, pron. Sr.-tib. lu dźin.|
|↑5||gZungs, pron. Sr.-tib. zunk, Skt. Dhar.
|↑6||GSang ba'i tshe gzungs zab mo, wym. Sr.-tib. Sangnego ce zunk smo. Current translation based on the issue of Bon gyi bka 'brten, t. 18, Chengdu, 1999 ?, pp. 259-261.|
|↑7||Maybe the proper name – Tib. rin chen grangs ma spungs pa'i gling stod, pron. Sr.-tib. Rincien trangma punkpej linkto.
|↑8||Yid kyi Khye'u chung. His name means the Boy of the Mind.
) with a summary of meaning – a deep charm of a hidden life: "Here is somebody will read it, to get rid of the darkness of passion, to free yourself of troublesome diseases and bad circumstances, to multiply your life and merit, and to gain the highest and adventurous perfections:
So Om Na Ma A Kar Mu Je Drung Mu Sie Cu, De La Se La Ha Ra, Sa Ma Ja Drum Du, Łer Si Ha Ri, De La Sai I, De Ma La, Om Today Ki Ki, Sa Ra Ko Siude, Du Ra Du Ra, Du Ji Gri Na Sel, Catra Catra, Raksia Raksia, Tra-Tra Tra-Tra, Ha Ra Ha Ra, De Ha Ra, De Ha Ra, Ili Si Ne, Tra Mo Ni, Dzy Tra Dzy Tra, Ha Ra Sie Cu De La, Se La, Wang Chi Na, Chai Wang Su, U Na Ga Li, Ga Le, Gu Ra Gu Ra, Ma Ha Jakia Bi Cia, and Ju Nia Na Sri Dza Drum Du. ((The above record according to Central-Tibetan pronunciation. Here, an attempt to reproduce the record of the old pronunciation: "Ose Oom Na Ma A tKar Mu Je Drung Mu Sie Ciu, De Wa Sat La Ha Ra, Sa Ma Ja Wrum LWU, Łer Ĺ i Ha Ra, De Wa La Sia I, De Ma La, Oom łDziaa Wa Ni Khi Khar, Sa Ra, Siu Dhe, Dhu Ra Dhu Ra, Dhu Jit Ghri, Sel Sel, Ciakra Ciakra, Raksha Raksha, TraiKrak Tra, Ha Ra Ha Ra, De Ha Ra, De Ha Ra, Ilu (u) Zi Ne, Pra Mo Ni, ŁDźi Kra łDźi Kra, Ha Ra Sie Ciu De Wa, Sat La, Wang Chi Na, Chi Wang Su, W Gha Li, Gha Le, Ghu Ra Ghu Ra, Ma Ha Jaksza Bhjit Kia, A Ju gNia Na Sri Dzia Wrum.
|↑9||Okar ('Od dkar). A reference to God's fulfilled form. In the Bon ceremony, He is the equivalent of Amitabha (amitabha) from Indian Buddhism.
|↑10||I think the name, Tib. zhal dro, pron. Sr.-tib. Sialdro.
|↑11||Cei Hla (Tshe yi Lha|
|↑12||Cepagmepa (Tshe dpag med pa), Skt. Amitāyus.|
|↑13||Sonam Taje (bSod nams mTha 'yas).