Mani Retreat 2011 - Day 3 HOME Mani Teachings 2011 |
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by His Eminence Nubpa Konchok Tenzin Rinpoche
Translated by Lama Nyandak
July 3, 2011
Stockholm, Sweden
Today is the last day of our Mani-retreat here. These past
few days, we have been doing the recitation of mani-mantra. In relation to that
we also have talked about some of the Buddha’s teachings. Yesterday, we talked
about how one can combine the Fivefold Path Mahamudra teachings with our daily
practice especially with Avalokiteshvara practice. We all are followers of the
Buddha Dharma and we consider ourselves as practitioners of Buddha Dharma. We
all know that one day we have die. For those who do not have full confidence to
their practice when they die, one of the best practices for that would be the
practice of Phowa. Today, we are going to talk about Phowa. The superior
individuals who practice Phowa well can liberate and attain enlightenment
through the Phowa practice. Even for those who cannot do well in the Phowa
practice, but at least, the individuals can block the doors to the lower realms
and the Phowa practice helps them toeither take rebirth in three higher realms
or to the Pureland of Buddha. When we talk about Phowa, what is the meaning of
Phowa? Phowa means transferring from one place to another place. What needs to
be transferred? Our own consciousness.Our own consciousness from our body to the
Pureland. When the consciousness is about to separate from the body, there are
nine doors where the consciousness actually exit out from the body.
It is said from the Phowa instructions that one should block all the
eight doors and should open one door. The eight doors are from bottom up anus,
urethra, navel, mouth, nose, ears, eyes and between eyebrows. The door that one
should open is at the aperture (the crown of your head). Your consciousness will
be ejected/exited out through the central channel. For the beginner when we
practice Phowa, we do it with three imaginations/intentions/perceptions – first
is the central channel which is the path through which you exit your
consciousness and you have to imagine your consciousness as guest or traveler on
the path and third is the destination which is the Pureland. Generally speaking,
there are many different Phowa instructions, paths and practices; however, the
destination or the object of Phowa is the same. In terms of the practice itself,
there are differences. What we are going to talk today is the Phowa teaching
instructed by Togdan Shakya Shri. His Phowa practice requires that you visualize
yourself as Avalokiteshvara and above the crown of your head, you visualize
Buddha Amitabha as your own guru. Rinpoche has tried this practice by himself
and this practice is very simple. When Rinpoche practiced it, it gave a very
special effect outof that practice. Therefore, I thought, it is good to give you
this instruction. The reason is because you also have been practicing
Avalokiteshvara during these two days. Here you visualize yourself as
Avalokiteshvara, you have to visualize Avalokiteshvara as hollow inside not as
an ordinary body that you have right now. Avalokiteshvara’s body is transparent
from inside to outside and from outside to inside. Avalokiteshvara’s body nature
is luminous and emptiness nature. After you visualize the frame of the body as
house and you visualize yourself as Avalokiteshvara which is hollow, luminous
and emptiness nature, inside Avalokiteshvara again, you visualize the central
channel which is also hollow, luminous and emptiness nature. Then the central
channel is blue in color on the outside and inside the central channel is red in
color. The size of the central channel should be like arrow-sized not very thick
nor very thin, just like the size of a finger (an arrow) inside the center of
your body. The upper part of the central channel should reach the crown of your
head and the lower part of the central channel should reach your secret place.
Right next to the central channel, on the right side, you have to visualize the
channel of roma and left side, you have to visualize the channel of kyangma.
These two channels should be straight up go through your own nose and then go
through your ears. The bottom of these channels are joined with the central
channel. There are three channels and normally there are four charkas. Charkas
are not relevant for the practice of Phowa here.Sometimes there are mentioning
of visualizing different colors of the three channels, but one of the master
Rigzin Chodrak said that you can visualize all three in red color. We do not
have to visualize in different colors. There are no differences in visualizing
the three channels in your own body, but in terms of visualizing the deity
itself, there are differences, for example, according to the Great Drikung
Phowa, which is called the Standing Blade of Grass Phowa, you are supposed to
visualize yourself as Vajrayogini. Here in this instruction, you should
visualize yourself as Avalokiteshvara. Above the crown of Avalokiteshvara, you
have to visualize Buddha Amitabha whose essence is your own guru.BudhaAmitabha
that you visualize is just like Avalokiteshvara that you have visualized is of
insubstantial luminous nature (appears to be there but not substantially).
Again, in the center of Buddha Amitabha’s body, you have to visualize the
central channel as well. The central that we have visualized inside our body
reaches the crown of your head and that central channel is open. Buddha
Amitabha’s central channel is joined to your central channel as if it is joined
together. Heart center of Buddha Amitabha, you have to visualize the letter red
“HRIH”. Heart center of ourself (Avalokiteshvara), you have to visualize the
white “HRIH” as well. With a great deal of devotion to Buddha Amitabha, you have
to imagine that the heart center of Buddha Amitabha, the letter “HRIH” which is
red in color and from the letter, the light is hook-liked pointing downward. The
red hook-light from Amitabha’s heart center red “HRIH”-syllable comes down to
your heart center where you have visualized your white “HRIH”-syllable and this
hook will catch the “HRIH”-syllable that you have visualized at your heart
center. When you see the Tibetan letter “HRIH”, the upper part of the letter the
suffix vowel (Kigu)
the red hook light
will come down towards that part and it will hook onto that and it starts to
pull up the white “HRIH”-syllable and go upward and dissolves into the heart
center of Buddha Amitabha which is red in color. You have to imagine that you
are inseparable from Buddha Amitabha and meditate. During your practice, each
time when you do HICK and HICK, you will pull it up and up until you reach
Amitabha’s seed syllable “HRIH” and then you have to say GA, then after some
time you have to let it come down and then say GA. You have to do it over and
over again. It is also said that before you start the Phowa practice, if you
have good practice of holding your wind energy below the navel, you are trying
to inhale as much as possible and then hold below your navel as much as you can
because each time when you say HICK, each time you use the wind energy from
below your navel. When you exhale, you say HICK and when you inhale you say GA
to bring your consciousness back to your own place.
In the future, if anyone who would like to do the Phowa
practice, you should follow the visualization. First visualize yourself as
Avalokiteshvara and above Avalokiteshvara is Buddha Amitabha. Buddha Amitabha
dissolves into light and light dissolves into Avalokiteshvara and
Avalokitieshvara is now transformed into Buddha Amitayus. With that we chant
Buddha Amitayus’s mantra in order to get rid of the obstacles to life so that
you can prolong your life span.
This kind of practice, meditation and visualization you can
do it every day. If you do not forget it every day, it will be very helpful.
When we die, if possible, die with the seven Vairochana posture. Even if you are
able to do that, you have to try to die with the lion posture – lying on the
right side with your right cheek is supported by your right arm. The reason why
I give this Phowa instruction to you is that it is quite simple and it is
practical and since most of us will be practicing Avalokiteshvara and if you
practice Avalokiteshvara every day, when you die, you can easily apply this
practice. It is important to be familiar with the practice while we are alive
because when we die, even if somebody asks you to visualize something that you
never heard of it and have not seen it, it will be very difficult for you. We
have to rejoice that we have such opportunity to find such profound personal
deity which is Avalokiteshvara. This is due to our own merit and positive karma
that we have accumulated in our past lifetime. The late DrubwangKonchog Rinpoche
used to tell everybody that Mani-mantra and Avalokiteshvara practice is one of
the most effective practices to sentient beings in samsara. If individual who
follow the practice of Avalokiteshvara all the time and based on that practice,
the Six Yoga of Naropa can also be practiced through the Avalokiteshvara
practice. If you go to the Mani-Gampo teaching where you can find that through
Avalokiteshvara practice, you can also practice dream yoga, illusory body, clear
light and so on when your practice becomes advanced. I have explained to you the
four instructions from Togdan Shakya Shri and it will be very beneficial if you
try to experiment and try to practice it and get used to it. In this practice,
there is no mention of many chanting only that you have to visualize it first
yourself as Avalokiteshvara before that you can chant the visualization of the
sadhana main practice and then visualize yourself as Avalokiteshvara and then
after that follow the visualization. In this visualization of the main sadhana,
there is no mention of visualization of the three channels, but after you
visualize yourself as Avalokiteshvara, through this sadhana then you can
visualize the three channels within the body.
In the evening you will receive the reading transmission of
the Standing Blaze of Grass, Jag Tsuk Ma Phowa. Of course, the visualization of
the three channels there is no difference but in terms of visualization of the
deity, according to that, you have to visualize yourself as Vajrayogini and
above Vajrayogini is Buddha Amitabha.
Buddha Amitabha is like sitting on a chair. The central channel is
visualized is open and he is covering the open central channel from the
aperture. The outer form of the deity is slight different, but other than that
inside three channels visualization is the same. According to Togdan Shakya Shri
we visualize our own consciousness in form of “HRIH”-syllable whereas in Jag
Tsuk Ma we visualized our consciousness as red bindu in form of the size of a
pea.
This phowa practice, we can do every day because you never
know when and how we are going to die. If you always get used to the Phowa
practice, it will be very useful. The Phowa practice if you are not able to do
it in the bardo of death or the dharmadatu, even if you can use it in the bardo
of existence, it will definitely help you to reborn in Pureland. Since these
past few days we have been talking about the Fivefold Path practice and the
deity yoga practice, mahamudra teaching and today we talk about Phowa practice,
all the instructions are available for you if you are able to do it. As long as
you can do it, all the practices are there. We should practice it until we are
100% confidence that you are able to attain liberation either liberation takes
place in the bardo of dharmadatu or bardo of death and bardo of existence. One
of the sutras mentioned that by making offerings to thousand Buddha’s pureland
with all the precious jewels comparing that to hearing the name of
Avalokiteshvara is much greater. Avalokiteshvara is very grateful especially for
the Tibetan because of Avalokiteshvara, Buddhism flourishes extensively in Tibet
and many of the past masters of Tibetan has been practicing Avalokiteshvara
especially Drikung Kagyu, Lord JigtenSumgöm practiced Avalokiteshvara and
Avalokiteshvara was his own personal deity.The reason why we have strong karmic
link with Avalokiteshvara is because all the past Dharma kings for example,
Togdan Trisong Detsan and SongtsenGampo. Many of the great masters such as His
Holiness Dalai Lama, DrikingKyabgonChetsang Rinpoche, Kamapa and GelongDrupa and
so on are said to be the manifestation of Avalokiteshvara. So we have very
strong karmic link with Avalokiteshvara. These few days we have been practicing
Avalokiteshvara, we should consider ourselves as fortunate, you should always
think and determine yourself that you will always practice Avalokiteshvara. If
you are able to practice all the time, it will be very beneficial to you.
Question and answer:
Circle white colored light instead of “HRIH”-syllable which
hooks onto the red-colored light and then you can pull up.
If possible you visualize the dying person as
Avalokiteshvara and the crown of the head, you visualize yourself as Buddha
Amitabha and then you do the same visualization. But if you cannot visualize
that, you can imagine that your own guru is above Avalokiteshvara and then do
the same visualization.
If somebody already died, you can use PHAT but for
training, you have to say HICK.
Four-armed Avalokiteshvara and you have to visualize the
full body of Buddha Amitabha.
In the Six Yoga of Naropa, it is mentioned closing the
doors by visualizing different symbol in each door but when you practice Phowa
in this context, since your concentration is in the central channel, it is
already open and you are trying to eject your consciousness from the central
channel, there is no mentioning of caring about other door closing or not
closing. The focus is on the central channel with your own consciousness going
up through the central channel and going up through the open aperture.
Even when we are chanting the Mani-mantra, we can visualize
that the HRIH is going up reaching Amitabha’s HRIH at the heart level and come
down. You have to get used to the visualization of going up and down.
If people have problem, she should not bring her meditative
concentration upward. She should bring her meditative concentration more on her
navel, try not to bring so much upward.
It is possible that while you are doing this practice that
your consciousness comes out of your body but then when we say GA, it comes
back.
Dedication |
May all sentient beings gain the flavor of supreme knowledge, |
that the unexcelled joy of truth fill their minds and bodies; |
May all sentient beings obtain all the excellent flavors of nonattachment, |
and not be addicted to mundane tastes, but always diligently cultivate and practice all aspects of Buddhahood; |
May all sentient beings gain the flavor of one truth |
and realize that all Buddha teachings are without difference; |
Last updated on 2012-10-06.