Bardo Teaching HOME Mani Teachings 2011 |
by His Eminence Nubpa Konchok Tenzin Rinpoche
Translated by Lama Nyandak
June 30, 2011
Stockholm, Sweden
Today we are going to discuss the intermediate state
between birth and rebirth (to next life) called bardo teaching. Regardless of
whether an
individual has religious faith or not, the stages of bardo apply to each and
every sentient being. However, the bardo teaching is only taught by the
Buddhists. Within the Buddhist teachings, you will find that Vajrayana teachings
cover more on purification and there are many detailed teachings on the bardo, both in long and
short versions. According to the Kagyu-pa tradition, the bardo teaching can be
found in the Six Yoga of Naropa teaching whereas according to the Nyingma-pa
tradition, it can be found in the hearing liberation text which is called the
Tibetan Book of Death. There are also explanations and teachings on bardo given
by the great yogi Milarepa. Among the many different explanations and
interpretations on the bardo teaching, today’s bardo teaching is based on the
teaching of Rinzin Jigme Lingpa.
According to Rinzin Jigme Lingpa’s bardo teaching, there
are four stages of bardo state. Out of the four stages of bardo, the first one
is the bardo of natural birth and existence which covers from the moment you are
born to the moment you die. Second
stage of bardo is called the bardo of death. After we know that death is
certain, the stages of dissolution of the four elements begin until finally our
breath ceases. After one stops breathing, one will faint and become unconscious.
After that, one will regain consciousness again which is called bardo of realty
(dharmadhatu) and at that time, pure perception starts to occur in one’s
consciousness. The forth one is bardo of existence. In that process, all the
impure conceptions start to occur and from that point onward, one starts to find
a new life and new body for the consciousness.
Throughout all of these stages of bardo, one has
possibility and opportunity to liberate oneself to the state of enlightenment.
However, that kind of liberation can take place only if we have good foundation
of practice during the bardo of natural birth and existence. How can we
establish a good foundation so that we can have the opportunity to liberate
ourselves in the next stage? When we obtain this precious human life while we
are alive, we should find an authentic spiritual master and we should receive
proper instructions from the spiritual master. After that, you must
develop a sense of genuine renunciation and bodhicitta (the altruistic intention
to attain enlightenment for the sake of all sentient beings). These are the
foundation for us to liberate in the state of bardo. After we are able to
develop renunciation and bodhicitta, according to sutrayana, we have to practice
the six perfections/paramitas – generosity, moral ethics, patience,
perseverance, concentration and wisdom. Then according to the Vajrayana
tradition or the secret mantra tradition, from the authentic spiritual master,
you should receive the liberation instructions and the ripening initiations.
After that, you have to apply yourself to the generation stage and the
completion stage of the practice.
According to the Buddhist understanding and perspective of
the existence of our own life, our body is composed of four elements – earth,
water, wind and fire elements In addition to that, there are space and
consciousness. Altogether, our human body is composed of six elements. When the
process of death takes place in our life, it is said that earth element
dissolves into water element etc, which means that the ability and
potential of the elements are not functioning well. The earth element starts
dissolving means that the ability and potential of the earth element is not
functioning well. The outer sign is that body becomes thin and limbs become
loose and there is a sense that the body is sinking under the earch and one
cannot move at all. The inner sign of that is
that you see mirage. When the potential of the water element starts to decrease, the
outer sign is that you cannot control your mouth saliva and nose mucus. They
come out automatically. The inner sign is that you cannot see clearly as if it
is smoky or foggy. When the potential of the fire element starts to decrease, the
outer sign is that the heat of the body starts to degenerate and the inner sign
of the body is that you see firebugs in the night time. When the potential of
the wind element starts to degenerate, the outer sign is that you are able to
breathe out but not able to breathe in. The inner sign is as if the delicate
lamp is blown by the wind. At that time, your eyes start to gaze slightly upward
and widely open. At that point, the outer breath/energy of the body has already
stopped but the inner breath is still within the body itself. This is the point
when the dying person receives Phowa practice either by the individual
himself/herself who has been practicing Phowa while alive or by another person
who has Phowa practice. It is also said that this is the point when one can help
the dying person by chanting Buddha’s name right next to his/her ears or by
reciting the mantras.
Next comes three processes. First is the process of white
appearance. Our body is formed by the semen of the father and the blood of the
mother. When the potential of father’s semen dissolves, from your central
channel, the white bindu starts to drop down until it touches the heart level,
then you see that everything is white just like a moon (being white) has been
arisen in the sky. At that time, your afflicted emotions start to degenerate and
afflicted emotion of anger ceases to exist. Second is red appearance. When the
blood from your mother moves from navel level upward via the central channel of
your body until the heart center, then you will have vision of the sun (being
red) which is very bright has arisen. At that point, the afflicted emotion of
attachment ceases to exist from our mind. When these white and red color
appearances come and join together and with the present of our consciousness, we
will have a complete black-out. This is the third process. At that point,
ignorance will cease to exist. There will be complete darkness and we become
unconscious. There will be no outer appearance at all. After that you start to
regain consciousness and you will see brightness just like sun rises in the
morning. That is the point where the state of our mind is free from subject and
object dualistic idea. Our mind is the union of emptiness and clarity. At that
point, if we has good practice on mahamudra or whatever practice we may have
when we are alive, it will merge together with our practice, the basic
luminosity nature of the mind comes together. This is the point where we can
liberate ourselves into the state of dharmakaya. This is
called the dharmakaya liberation in the bardo of death. Whether we will be able
to liberate ourselves depends completely on the practice that we have done when
we are alive. The period of time, the gap in between, when we are going to have this experience
in the bardo of death is not very long and the duration depends completely on
our practice. For example, while
you are alive, if your practice goes on around 10 minutes or 15 minutes or
whatever length of time it may be and during which you are able to maintain your mind in the state
which is free from any kind of concept at all, then it will be that length of time
that you are going to experience in the bardo state. Individuals who are not
really familiar with the Dharma practice or who have not received any
instructions on the bardo teachings, the instance that they stay in the bardo is
very short, momentary just like one instance of lightening. At that point,
individual will not be able to recognize that. Of course, the basic foundation
of luminosity occurs to each and every individual; however, not each and every
individual recognizes this clear light.
If you is not able to liberate in the bardo of death, after
that, you will start to have new appearance. The new appearance will be in form
of light or rainbow. When the appearance is getting grosser and grosser, all the
appearances will appear to you in form of deities. It is said that on the first
day, we will have the appearance of Vairoyana and on the second day, the
appearance of Amitabha and so on. Day after day, all the five Buddha families
will appear to you one by one. After all the appearances of the peaceful
deities, next, you are going to have appearances of wrathful deities. At that
point, if you have deity practices while you are alive, when peaceful and
wrathful deities appear to you and if you are able to recognize your personal
deity whatever you are used to practice, you can be liberated. You will be able
to understand that the deity is the manifestation of your own mind. If you are
able to understand in this way, you can be liberated in the sambogakaya state of
Buddhahood. It is said that if one has been practicing and have seen the
peaceful and wrathful deity images when one is alive, it would be very
beneficial and helpful to one at that point. Simultaneously at that point, different sounds appear, the
sound of mantras such as HUNG, PHAT can be heard. Individuals who are not
familiar with those practices, instead of recognizing the deities as the nature
of their own mind, they will be terrified with those sounds HUNG PHAT sounds of
the mantras. Generally speaking, at that stage, we do not really have the
substantial or tangible body; rather we only have the mental body.
Even though one does not have a tangible
body and that one understand that one cannot be harmed by anyone physically, but
since one is not familiar with the practice of Dharma, one will be terrified.
Individuals, who are familiar with the practices and have visualized themselves
as deities when they are alive, when they start having the perception of having
a mental body, if they immediately recall the visualization of the deity that
they have been practicing, they can be liberated in the sambogakaya body. It is
called sambogakaya liberation. While we are alive, there are practices that we
visualize ourselves as the deity. The crucial point is that at the stage of
bardo, we can be liberated in the sambogakaya body. This is called the bardo of
dharmadatu or the bardo of reality. The reason it is called the bardo of
dharmadhatu or the bardo of realty is that everything appears in that state is
nothing but the manifestation of dharmadhatu or the manifestation of the reality
itself.
If we are not liberated through practices, our mental
appearance will at a grosser and grosser level, and after that, we have a
feeling of having a physical body. According to our mental disposition and the
imprints from the past, we will try to have a body, the body that we wish for.
This is called the bardo of existence. It is said that at that point, if individuals
who are wandering in the bardo state has contaminated clairvoyance and
miracle power and so on, since at that point, they do not have any
physical/tangible body, wherever they think of, they will be there right the
way. They can see all other people but nobody can see them. They can see the
close ones and love ones and relatives. When they see that the close ones and love
ones are crying for them, they will feel very sad. The beings in the bardo of
existence only hope to get a new body. Every seven days, they will have
opportunity to have a new body. Every seven days, they will be able to recall
and experience the cause of death and the death itself, in this way they will
have to suffer every seven days. Because of the lack of knowledge of this in our
day to day life, there are people committing suicide not realizing that their
suffering will not end by committing suicide. Rather, they have to suffer again
and again every seven days of whatever the cause of death and the pain that has
gone through during death. They have to experience those pain and suffering again and again. This
is something that we have to understand. Because of the knowledge that the death
people will obtain a new body every seven days, in Tibet, there is a tradition
of performing lots of ritual ceremonies for the death person every seven days so
that they can find a new body sooner.
In the bardo of existence, if you are familiar with the
practice of Phowa, you can use it at this point – whatever Buddha’s pure land
that you are aspired to be reborn to, you focus on that and you can eject your
consciousness to the pureland of the Buddha. According to the Vajrayana
tradition, every practitioner must have a personal deity. The reason is that in
the bardo state, you will be able to see your personal deity. For example, if
your personal deity is Avalokiteshvara, Buddha of Compassion, if you are
familiar with Avalokiteshvara, you will be able to see him in the bardo state.
It is said that no matter what, you will definitely see your personal deity in
the bardo state. If you are able to recognize your personal deity, you can be
reborn in that particular deity’s pureland. This is the point where you can
choose your next life. In order to choose a better reborn next life, we need to
do practice in this life. Therefore, in this life, we need to reduce our
attachment and anger. With attachment and anger, we will be reborn as an
ordinary person, for example, if we have too much attachment to our father, we
will be reborn as female. If we have too much attachment to the mother, we will
be reborn as male.
Generally speaking, samsara is divided into three realms –
desire realm, form realm and formless realm. If they are going to be reborn in
the desire realm, they have a tendency to have clinging to the flowers, birds,
beautiful mountains, lakes and so on. Those who are going to be reborn in the
form realm, they have a tendency to have clinging to lights. Those who are going
to be reborn in the formless realm, their mind is completely blank (empty).
Those individuals who created lots of negative karma, in
the bardo state, they will be terrified as if there were lots of harmful enemies
coming towards them and they are chased by wild animals and so on. They are
terrified by themselves because of the negative patterns that imprint in their
own mind. One of the important things is that all appearances are nothing but
the appearance or the manifestation of our own mind. If you are able to
understand that whatever appears to you is the deluded state of the mind, so
whatever terrifying or beautiful things appear towards us, if you see that those
are nothing but the appearance of your own nature of the mind, you will not be
harmed, you will be protected. In the Buddhist teachings, it is said that we
should always view phenomena as dream like nature and illusion like nature. If
you get used to such practices and get used to dream like nature and illusion
like nature, in the bardo state, whatever things appear to you, you will be able
to see it as dream like nature and illusion like nature and you will not be
harmed..
Of course, when we talk about the stages of bardo and the
dissolution stage of our death, it is like telling the story and listening to
the story of bardo; but if you try to understand more closely in our day to day
life, every night when we sleep, the process of getting to sleep everyday
itself, dissolution stage also takes place there. In the Six Yoga of Naropa
practice, there is one practice called the clear light practice. Clear light
practice is done when you sleep. After you fall into sleep and when you are in
deep sleep, you try to have a clear light state during the deep sleep. If you
have these practices, it will be very easy for you to recognize the clear light
in the bardo state. In the Six Yoga of Naropa, there is mentioning of dream yoga
and illusory yoga practice. In the dream yoga practice, you are going to try to
find out your own dream. When you have dream, you try to recognize that that
is a dream. If you are able to understand that dream is a dream, it will help
you not to develop attachment when there is wonderful dream. You will not evoke
anger if you understand that dream is dream if the dream is a bad one. The
result of that kind of practice, you can apply it in the bardo state. In the
bardo state, whether it is good or bad, if you are able to see everything as
dream like nature, you will not able to develop attachment to the appearance
that appears to you.
If you have good practice of Phowa (the practice of
transference of consciousness to the pureland of Buddha) and when you are about
to die and if you know for sure you are going to die, at that point, if you are
able to use the Phowa practice, you do not have to go through all the suffering
mentioned in the bardo state. You will be liberated before you go through the
bardo state. Even if you are not able to apply that in that state, you can at
least make sure that you can apply Phowa in the bardo of existence. Even though
you are not familiar with Dharma practice but if you follow the Buddhist Path
and in your mind, you remember that the Three Jewels – Buddha, Dharma and Sangha is
your protector, and if you have single-minded faith to the three Jewels and you
do aspiration prayer, you will have better rebirth in your next life. It is said
that one should take refuge in the Three Jewels. One of the benefits of taking
refuge is that if one remembers Three Jewels during bardo, in that way, one will not be
reborn into the lower realms. For the superior practitioners, they remain happy
when sickness occurs to them and remain delightful when death comes. They accept
death without fear.
We have the bardo of natural birth and existence. After that there are
three bardo states. And in each of the bardo state, we have the opportunity to
liberate ourselves. First is bardo of death through the dharmakaya liberation.
Second is the bardo of dharmadhatu through sambogayaka liberation. During the
bardo of existence, you can liberate yourself through nirmanakaya body of Buddha
or Phowa. Even though there are three possibilities to liberate yourself,
however, if you do not have good practice when you are now alive in the bardo of
natural birth and existence, you will not be able to apply these possibilities
to liberation.
Question: if someone has bad karma, can it takes more than
49 days for one to be reborn, for example, one year?
Answer: Those who have created bad karma, it may take
longer time. However, those individuals who have created the heaviest karma such
as heinous crimes, right after the stop of their breath, they will be reborn in
hell realm straight the way. Generally, within 49 days, an individual will take
rebirth and have a new body. Not everybody needs to take 49 days, some can be
faster.
Question: In certain situation, even long after 49 days,
human beings can communicate with the deceased person’s sprit. If they are
really reborn within 49 days, how can one communicate with the deceased person
if the deceased person has already reborn? The second question is what happens
to people who do not have any religion? Where do they go? The third question, on
my way to this Dharma teaching, I was in car accident and experienced the most
dangerous passage in my life. How can we view karma like this, that is, when you go to
the Dharma teaching and still you face obstacle?
Answer: Regarding communication with some spirit, the
spirit has already reborn as a being, for example, hungry ghost being or ghost
being. So even though the being does not have a tangible body, it has a spirit
so the being can communicate.
The answer to the second question is Buddhist or not
Buddhist goes through the same processes. When we talk about all these different
appearances, these appearances appear through the essence of our own mind or the
Buddha nature. Buddha nature pervades to every being, Buddhist or not. The basic
essence of our Buddha nature is the same. If you can study more on the Tibetan
Book of Death which talks about stages of different bardo, it will be very
helpful for you.
The answer to your third question is mindfulness.
Question: You mentioned that when a person die, it is
beneficial to
recite the name of the Buddha or mantras close to that person’s ears. But if
that
person is deaf, he/she cannot hear the mantra, how can that person get benefit?
Answer: At that point, even though the individual cannot
hear the sound, but when you recite the mantra or name of the Buddha and blow
the air to that individual, he/she can still benefit from that. If he/she can
see, you can show the image of the Buddha around his/her eyes so that he/she
gets inspiration and develops faith to the Buddha, thus can get benefit from
that.
Question: How did these detailed descriptions on the death
processes and stages come about? Did someone remember the experience and write
it down from memory or how?
Answer: Actually all of us have gone through the bardo many
times. It is just that we do not remember it. Earlier, I have mentioned that
bardo state is very much like the dream state and if you can recognize your
dream, then you know what to do in the bardo state. There is one text composed
by Lord Jigten Sumgön on bardo, it is beneficial if we can practice that.
Question: There are more and more people in this planet
thus there are more and more consciousnesses. Where do they come from? What are
they made of?
Answer: It is not that there are more and more new
consciousnesses that come to the Earth. It is said that there are so many
consciousnesses being stuck in the bardo state in form of spirits. So, whenever
they have a chance, they will be reborn as human.
Question: Is it possible that there are bodies on other
planet than Earth?
Answer: It is possible.
Question: In which state is most common or easiest to be
liberated?
Answer: The best possibility to get liberated is in the
bardo of death. The main practice of the bardo of death is the mind nature
practice like the practice of Mahamudra or Great Perfection in which you always try
to understand the true nature of your mind.
Question: Mani-retreat is coming up and is there any
benefit for me to join the retreat?
Answer: Whether you can go through the bardo state in an
easy way or not depends completely on our practice while we are alive. For
example we will recite the Mani-mantra in the Mani-retreat and during the
recitation of the Mani-mantra, our three doors – body, speech and mind will be
focusing on the body speech and mind of the Buddha of compassionate
Avalokiteshvara – your body is visualized as the body of Avalokiteshvara, speech
is reciting the mani-mantra and mind generates loving kindness and compassion to
all sentient beings. Through that, you will receive the blessings of
Avalokiteshvara. Also when you are familiar with the practice of
Avalokiteshvara, in the bardo state, you will be able to see Avalokiteshvara
face to face and there is a possibility to be liberated or take rebirth in the
pureland of Avalokiteshvara. This is how we can understand the benefit of the
three days upcoming Mani-retreat.
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 2012-09-23.