Art, Dharma, Outfit, Spirituality, Tattoo, Yoga

Wrathful

Absolutely adore my new tiny chest tattoo😍 It’s a buddhist phurba/kīla (wrathful sword, dagger)🌸 All of a sudden my chest feels a million times nicer, and I don’t feel as hesitant or overly self conscious to wear cleavaged tops/dresses anymore. Thought about doing it for so long, last week it happened! At Pounding That tattoo studio in Tromsø by @guillaume.arzon.tattooer (instagram) 🙏
Close up, fresh 😊

Düdjom Lingpa depicted holding a phurba in his left hand and a vajra in his right
Phurba/kīla
Crystal phurba

The kīla is one of many iconographic representations of divine “symbolic attributes” of Vajrayāna and Hindu deities. When consecrated and bound for usage, the kīla is a nirmanakaya manifestation of Vajrakīlaya.
He is embodied in the kīla as a means of destroying (in the sense of finalising and then freeing) violence, hatred, and aggression by tying them to the blade of the kīla and then transmuting them with its tip.”

Dharma, Photography, Spirituality, Yoga

Dedication prayer

Dedication prayer by Pema Tashi:

For as long as this deluded mind identifies with this impure, illusory body, everything you do is a cause of saṃsāra, and the results never transcend suffering. Even though occasions of prosperity in mundane existence do occur, it is obvious that these unreal, illusory deceptions lead you astray. So here is advice on the meaning of identitylessness to be followed by those who recognize this and seek liberation. If you do not realize that all phenomena in saṃsāra and nirvāṇa are simply your own appearances, with no basis or root, by merely knowing a superficial emptiness, you will not achieve the Mahāyāna ārya grounds.

If you do not realize how to transform into the path the spontaneously actualized appearances of the radiance of pristine awareness of the essential nature of original purity, you will be overcome by the dust of transmigration among the three appearances, failing to see the original nature of existence.

Therefore, the sole protector of all beings, which is unrivaled in the realms of mundane existence and ultimate peace, is this one supreme path that has been and will be followed by all jinas. By the power of the blessings of great compassion and the great fortune and good deeds of disciples, this appears only this one time, so it is difficult to find and is even more rare than the udumbara flower.

If it is said that by merely hearing its name, even great sinners are freed from the miserable realms of existence, it is certain that those who practice by hearing, thinking, and meditating will become bodhisattvas who reach the end of mundane existence. Careful examination of this reveals the great significance of finding it, which surpasses finding a wish-fulfilling jewel.

Those who unwaveringly devote themselves to this day and night are exalted as the foremost of all Dharma practitioners. Although there is nothing more profound than the Dharma of the Great Perfection, for those who fail to connect with it and who arrogantly denounce cause and effect, it is a cause for miserable rebirths.

Until you have reached a high level of realization, such that you experience no pain even if you are cut with a weapon, with great devotion apply yourself to the profound practical instructions on what to abandon and what to follow in terms of cause and effect. Although the meditative equipoise of the Great Perfection is ineffable, when first entering the practice as a novice, even if you express your opinions to others as if you were accompanied by visions of texts and reasoning, it is important to gain certainty regarding explanations that do not contradict the profound nature of existence and the vast nature of appearances, so that you know how to properly teach what does and does not exist, what is and is not, and what is to be avoided and what is to be practiced.

If you are a courageous practitioner of this discipline, you will not be overcome by adversity, but immature people discriminate against others in terms of comparing their class to others’. In a pleasant, wonderful place of solitude, which pacifies outer and inner distractions, abandon pointless and trivial concerns and activities and apply yourself to practicing the essence of that which is greatly meaningful.

Come to know the ultimate nature of existence, like the space of the sky, and abide in displays of practice. The wisdom of an ordinary person lacking inborn and cultivated virtues does not go far, like the flight of a honeybee, but once you have found delight in the garden of excellent meaning, the melodious explanation of whatever you have understood will hum forth. Those who taste this sweet essence again and again perfect the power of blessed confidence. Those who divulge secrets incur problems, and those who despise or disparage this path will be tormented by duḥkha; it is inadvisable to divulge anything even upwind of such people. When perceiving this path, suitable vessels feel great devotion and confidence in its explanation; even if they are from a low class and poor, it is said that they should be taught without reservation.

Guardians and protective demons of the teachings of secret mantra punish those who violate their samayas, and they support and befriend those who keep them; understand how they do so in accordance with traditional accounts.

May the immaculate collections of virtue, dedicated following the wisdom of Mañjughoṣa, flow like the current of the Ganges. May the experience of the nature of existence by way of this effortless path merge with the ocean of omniscience. In the short term, may unfavorable circumstances throughout the world fully subside, and may our spiritual and mundane bounties be equal to the fortune of the gods of Tuṣita.

Through thick and thin until enlightenment, may we always be accompanied by the unfailing affection and respect of vajra siblings with common karma and aspirations, and may we practice the Vajrayāna.