It may also be related to the bodhisattva's manifestation of the heart, and love is the cause of the cycle of birth and death, so it obscures the role of the god of love.

Of course, if from a higher state of enlightenment, love and love are inseparable from emptiness, the so-called severance of lust is not necessarily pure, and it may not be possible to produce samsara. Therefore, Tantra has the desire to cremate the red lotus and transform the desire into a pure path. Dwelling in love, contemplating its emptiness, it is unattainable, and it can be directly demonstrated.

In the Legend of the Eighty-Four Attainers, there is a king who enjoys the pleasures of the five desires on the throne every day, but according to the Esoteric method of his Mahamudra Guru, while enjoying himself, visualize the Hivajra mandala on his right fingernail...... The end result is a big achievement.

The great auspicious goddess also has the merit of making marriage fulfilling.

In the mandala of the great auspicious goddess, Brahma and Shakti on the left and right are her dependents, and King Bishamen is a subordinate and minister of Shakti.

In the picture of the god of wealth in India, the great auspicious goddess is the tallest, showing the image of the mother of the universe, and although the body of Kupila is chubby and round, it is slightly smaller than the goddess, which is reasonable.

In fact, the role of the God of Wealth is not only to bestow wealth, gold, silver and jewelry, but also to have merits such as the sufficiency of dependents. The God of Wealth also has the seven sacred treasures of the world: faith, precepts, shame, shame, smell, giving, and wisdom.

Kupila mantra, the mantra of the Lord of the Northern Yakshas, as long as you recite this mantra, you can see the effect very quickly. Especially Omkuberayasvaha hummed Bela Yaswaha

It's a short mantra, but it's the flow of the Kupila Medicine Fork and the desire to bestow wealth on the world.

The mantra of the Heavenly King of the Dharmami Bishaman: OmVaisravanayasvaha Hum Wai Si Ravana Yaswaha. Tibetan Treasure Heavenly King Mantra: Hum Besha Vana Ye Stud

The two are connected by the flow of the Dharma Protector Heavenly King and the practice of support, giving the world the power of desire to produce wealth in the world.

If you want wealth, career, good fortune, treasure, prosperity, power, power, or all your wishes, you can recite it every day:

1. Directly practice the Vira mantra

Hum Bela Yaswaha for half an hour a day, three thousand, five thousand times.

2. Cooperate with the Guanyin Dharma system. Do not empty the silk rope mantra 1-3 times

Kupila's mantra is half an hour a day, 3,000 or 5,000 times.

3. Cultivate with Guanyin and the Great Auspicious Celestial Maiden.

In the mantra of the king of Bishamen in the stone carvings of Fangshan, some first salute the Three Jewels, then salute the great auspicious goddess, and then salute the king of Bishamen. According to the picture of the God of Wealth, it can also be seen that the body of the Great Auspicious Celestial Maiden is larger than that of Kupila, and her rank is higher than that of the medicine fork.

No empty silk rope spell

Great auspicious Ommahasriyayesvaha (Ommahasriyayesvaha) Kubira mantra

After reciting, you can directly pray that the great auspicious goddess and the lord of the medicine fork will bless me XXX to be rich and auspicious.

Or it can also be said: May the great auspicious goddess and the lord of the medicine fork bless me XXX and all sentient beings with great wealth and good fortune, and endless use of food and clothing.

The special virtues of Kupila are biased towards worldly wealth, so their correspondence must be very fast, and they do not have such high requirements for motivation and precepts. Kupila also has long mantras, but in general Esoteric traditions, there are many mantras and short mantras.

Since the Buddha's Nirvana, the Dharma has spread to all parts of the world, and due to the differences in the root causes and conditions of sentient beings, it has been divided into large and small lineage sects.

Among different sects, the fundamental views and methods of Dharma cultivation are different, and even very different, because of the difference in foundation, path, and fruit.

Those who have come into contact with Southern Buddhism should know that the highest orientation of the Zen system of Southern Buddhism is to enable you to attain the four Goa Arhats in this life, enter Nirvana, and not enter the cycle of birth and death.

However, in the lam-rim of Mahayana Buddhism, there is very little teaching on how to attain the attainment of arhats, but rather the attainment of Buddha-figure, or the attainment of emptiness into the bodhisattva realm, or the attainment of Buddhahood, or the rebirth of a pure realm.

Based on different sects, it is not necessary for some sects to denigrate other lineages. In this case, it is not said that after the Buddha is destroyed, even if the Buddha already exists when he is alive.

Otherwise, how could there be the withdrawal of 5,000 bhikshus at the Lotus Conference, and how could there be the vast subtle and solemn appearance of the Buddhas and Bodhisattvas who did not hear and see the Buddhas and Bodhisattvas at the Huayan Conference?

There has always been a huge disagreement between Hinayana and Hinayana elders, and many of the Hinayana elders and believers do not recognize that the mantra is said by the Buddha, so that today, some Buddhists who believe in the Southern Tradition do not hold mantras.

This difference comes from the root apparatus of the original lineage, and because of the difference in the root apparatus, the original Buddhist community was divided into Theravada and Mass Sects.

The Buddha said the Dharma with one sound, and all living beings can understand according to their kinds.

If the Buddha is giving a lecture in Leo today, we will listen to the lecture together below, including the celestial beings, the ghosts, and the gods. With the great power of the Buddha, what everyone hears is still different, or some are more, some are less, some are shallow, and some are deep.

Therefore, when we heard the Fa together, even if we heard the same Fa, the content of what we heard was very different.

Some people are shravakas, some are Mahayana bodhisattvas, some are even tantric instruments that become Buddhas, and when they hear the Dharma, they will come up with the existing meditation teachings such as hearing the four thoughts, some of them contain mantras, and some of them are more esoteric stages.

Then, the mantra grammar and the self-reliance method of the manifest teachings can simply be said to be one is the cause and the other is the effect.

The karma is based on the yogic principle of correspondence, and of course there is a cause in the effect. If it is a cause and vehicle, if you want to attain the bodhisattva fruition, you need to practice the great eons of giving to the paramitas, so that you can attain the first land, and then according to the order of the ten paramitas, you will ascend step by step to attain the ten grounds.

This is not the case with the fruit vehicle, through the body, speech, mind and Buddha-figure yoga, and the practice of all kinds of qi and veins and clear points, etc., and then the three bodies of the Dharma, retribution, and incarnation are born.

Most obviously, when it comes to seeking wealth, the method of the Southern Buddhist area is to make offerings to Buddha statues and stupas and give alms to poor beings.

Tantra has the element of Buddha power in it, Medicine Buddha has the desire to make people rich and comfortable, and Jizo Bodhisattva has the special virtue of making people rich and rich.

Although Hinayana also makes offerings to the Buddha, there is a difference between the two. In Tantra, if you make different Buddha-figures and make offerings to different Buddha-figures, the merits you get and the causes of your appearance are different. The Southern Traditions, on the other hand, do not make such distinctions, and they only make offerings in general terms.

In terms of recitation, when you recite the mantra of the deity, you will correspond to the deity, and the immeasurable and pure merit of the deity will be directly applied accordingly. Even if the deity is rich and rich, you correspond to him, and you are the same, no different.

This type of practice exists not only in Buddhism, but also in other religions, and they do all kinds of things in accordance with the main god they believe in.

If you want to be rich, to have a happy marriage, to live a long life, to fly, to be immortal, you keep reciting the mantras of the Buddha-figure or the Great Heaven.

The deity appears and asks you what you want, and after you answer, the deity gives you Siddhi and makes all the decisions you ask for.

It's a remarkable way of attaining other powers, and you do what you want, mainly because of the power of the Buddha-figures, which is applied to you so that you get what you want.