CHAPTER 3.
Light to see the light Quang Minh.
and the clear light of ultimate peace.
We must be ready to recognize that
when we see it clearly at death.
Even if we do not maintain it, just remembering
the clear light will also alleviate suffering and darkness.
After we stop breathing, the essence of the mind arises and we experience what is called the arising or the stage of ultimate nature. This stage (Tibetan: chonyi, Ch'os nyid) shows us the important opportunities to attain liberation, but in order to realize these opportunities, we need to have the capacity to practice tantric meditation on a high level as practiced. The Great Teachings of Tibetan Buddhism (Dzogpa Chenpo or Dzogchen). The experiences described in this chapter are the experiences of the professed meditators. On the contrary, ordinary people will have no consciousness even during part of the ultimate nature stage and then wake up in crude thoughts and emotions. Readers who find this chapter too complex may skip it and continue reading chapter 4.
EXPERIENCE NATURE AT THE TIME OF DEATH
For meditators who have practiced fullness, the ultimate nature stage begins when the essence of glowing, the essence of mind, appears just as it is. And this stage will end with the disintegration of the natural scenery present. In some Buddhist traditions, as Tsele explains, the light nature of the root is considered as part of the process of dying. But in the Dzogchen teachings, it is seen as a separate stage. In this book, I follow the Dzogchen Dzogchen tradition.
According to tantric Buddhism, every sentient being has Buddhahood or sense in his true nature. Therefore, when all thoughts and emotions dissolve into the primordial purity at death, the clear light of innate wisdom shines on each sentient being. Even the smallest insect's mind will experience, at least in a short moment, its innate sense, the glowing nature, and the natural presence of the senses, the illusions that emanate. shining.
If we are meditators who have attained sublime the ultimate nature of the mind, and are ready to attain enlightenment, we can achieve and maintain the nature of enlightenment and the illusions as they are. at any stage of this period. For example, when reality arises, if we perceive it and perfect it or maintain that awareness, we will be liberated and enlightened at that moment. This also happens to the appearance of the next light illuminations - the light, the sound, the form of peaceful or angry sentient beings, and the worlds of bliss or suffering. pain. If we can see them as naturally occurring illusions that arise from the nature of light, and if we maintain that awareness, we will attain enlightenment.
Although achieving enlightenment during the ultimate nature of the experience requires a high level of tantric meditations, even knowing the nature of the mind at a modest level can help them. We are in this stage. The realization of truth is not always clear. Although this will not become liberation, the strength of having, even a brief experience of essence and its forms, will alleviate the fears and sufferings. When we go through the intermediate stage. It will bring peace, create good karma and bring us to a better future life.
However, if we do not have or have very little experience in meditation, we may not notice anything when the essence arises, because it may be too strange, fleeting, or invisible to we. Or if we notice, we can experience it in a very short span of time. For that reason, the ultimate nature flashes at a glance that we do not recognize, and most of us fall into a deep coma. When we wake up, we start experiencing all sorts of illusions, appearances, sounds and emotions - some beautiful and seductive, others ugly and scary. If we do not practice meditation, we cling to subjective or objective illusions, see them as real, and become scared or drawn. If so, we will definitely go through the whole cycle of the medium,
For those who have attained enlightenment, Tibetan Buddhism gives a detailed account of the experiences and opportunities they may have in the ultimate nature of the stage. The sequence and form of these experiences, as told by the delogies , can vary from person to person. Tsele says this is because people have different mental, emotional and physical qualities. Generally speaking, the period of ultimate nature has two main phases: (1) the essence of the pure light of the root and (2) the illuminating illusions that exist naturally.
These stages are experienced in four sub-periods:
1. Unsolvable (become one with) clear light. This stage is also called the dissolution of "attainment" (or darkness) into "clear light". At this point, the inner respiration has stopped, the mind and body have separated, and our mental intelligence has flown into space as a ray of light. Our consciousness is out of the body. At this moment, we experience the clear light of the mind. This is the clear light of the dharma body. It is a fusion of pureness and glimmer, like the clear, unclouded sky of a morning early fall. Karma Chagme Rinpoche, the great seventeenth-century master, said that when darkness disappeared, the clear light of emanation appeared. If we can recognize the clear light of the root, just as it is and can maintain that awareness, we will attain enlightenment.
All of our perceptions of the outside world - of things such as soil and rock - will fade away. Illusions that illuminate the interior of the ultimate nature will appear. Every image will light up as the light of the original wisdom.
2. Clear light dissolves into fusion. This stage is the union of emptiness and appearance. This is the clear light of the body. We will see the appearance of the nature of the angry gods. We will hear the roar of natural sounds like the thunder. We will witness a rain of weapons of light and light. The light of these glowing figures is the natural power that arises from the purity and transcendent nature of our own mind. Sound is the natural expression of our mind. However, if we are not the ones who have attained, we can faint from fear of these forms and sounds.
Moreover, the entire universe can appear as a world of radiant light, with beautiful images of the divine beings in the multitude of brilliant five-color circles. The light strings of light emanate from our hearts and meet the hearts of the gods. Then all the gods enter us, because they are in fact aspects of our own enlightened nature. We achieve liberation by recognizing them without fear or attachment like self.
3. Fusion merges into wisdom. From our hearts spread out broad light paths like the beams of light blue, white, yellow and red, this road is superimposed over the other. Each of these beams of light is decorated with a circle of light with the corresponding size of the mirror, and the circle of light is decorated with five bean-sized circles of light. . These lights are the wisdom of the ultimate realm, the wisdom as the mirror, the wisdom of serenity and the wisdom of distinction. On top of that, we see a cloak made of five-color light, or five wisdom, like a peacock feather.
At this moment, we can achieve three deliverances. When clinging to the "self" of the body has been let go, we stand in the essence of ultimate nature, ie the liberation of the body into the clear light.
When we are freed from the raw and subtle elements, our awareness has been liberated into the clear light of bliss. When we get rid of the raw and subtle contaminated emotions, we recognize the natural face of liberation by merging with the inner essence.
4. The wisdom dissolves into the state of the knowledge-holder of natural presence. At this stage, the illusions of wisdom, the four light paths like the beam of light that merge into the light of the parasol. Then the following symbolic images appear as reflections in the mirror: we feel that we are seeing the form of dharma, the primordial purity, represented by the clear sky. no cloud. There we see the pure realms of the body, the natural attainment, represented by the form of the gods of serene and indignant. Below, we see the pure realms of reincarnation in various manifestations. Lowermost, we see the world of the six realms of impurity. Since all appear naturally and are equally present, and because they all appear in the nature of compassion, omniscient omniscience, There is no distinction between samsara and nirvana. At this time, we can also experience many buddhas, such as prophecy. After all, all these natural illusions of accomplishment are dissolved or merged into the very essence of inner self-perception, just as the light of the crystal dissolves into the crystal body itself.
At this stage, it is important to use the two major means of meditation. First of all, we must recognize the intrinsic insistence, the nature of our own mind, as it is, as if we are meeting an old friend intimate. If we do this, we will be aware of the essence of everything. We will go beyond the concepts of "existence" and "non-existence" and will attain Buddhahood, the state of liberation.
In the second phase of the ultimate nature, the natural glowing illusions are present, and we must recognize images of various forms and sounds, such as the natural energies present. of our own enlightened mind. Then the illusions will appear as the five natural wisdom present and the mandala-buddha, not separated from the mind of enlightenment. But if we see shapes of light and sound as objects separate from one's own mind, our clinging to illusions with a dualistic conception will cause them to appear. as are the various phenomena of gross perceptions and afflictions in the emotions and the world of the five elements. We may get stunned by fear or be tied to them. Then they become the fuel for many cycles of samsara. Guru Rinpoche advised:
When the ultimate nature phase begins to come to me,
letting go of all fears and horrors,
we will perceive what happens as self-arising phenomena of inner self-consciousness.
And we will be aware of them as manifestations of ultimate nature.
Jigme Lingpa advises:
If you analyze the state of ultimate nature,
there are many aspects.
But if you only analyze the analytical person, you will not find anything that exists in any place.
Then let go the notion of "not exist".
This is the state of complete liberation.
Longchen Rabjam advises:
Inner self-consciousness arises in perpetual decay,
earth, water, fire and wind dissolve into space.
Then the insoluble matter becomes clear.
At that moment, the six senses of the basic consciousness (a consciousness) dissolve into the ultimate realm.
Your mind will be separated from your body.
Your inner qualities will no longer be bound by phenomena.
The ultimate body, the great primordial purity, is free from concepts, which will arise.
At that time, if you can recognize [the state of enlightenment] of the meditation you are experiencing,
then without obstacles, you will be liberated in just a moment.
This is the ultimate attainment of ultimate purity.
However, if you can not recognize the arising of the ultimate body,
The arising of illuminated illusions, the arising of consciousness, will appear.
The space will be filled with sound, light and rays together with the gods serene and angry.
If you can recognize all as self-arisen, you will be liberated into the original state of enlightenment.
So, knowing that all phenomena are self-arising [your own light] is very important.
Recognizing their essence as they are, you will attain Buddhahood.
Longchen Rabjam wrote:
A meditator who is gaining liberation in this very life
Makes the element of tan dissolve into water, water into fire, fire into gas, air into consciousness, and consciousness into clear light;
Then combined with [the merging of] wisdom and the ultimate plane, he attained eternity in its original state.
For the sake of others, like the dream, the mind, and the two Buddhas, the
practitioner will appear before the beings as Buddhas to help them.
If we are meditators in the Tantric teachings, a helper who is helping us in the passing of our ultimate nature can remind us of our meditation. Chagme Rinpoche wrote:
[The helper] will be with you. Repeat this sentence three times:
"The clear light of the root has arisen within you,
so stay in your reflection ... the
embodiment of Buddhas: Your
teacher and the ultimate nature of your mind have become one.
Now look at your mind.
The emptiness of your mind is the teacher, the ultimate body [dharma body]
The clear essence of your mind is the teacher, the body of life.
The appearance of many different markets is the teacher, the body of the present.
Helpers can also explain images of ultimate nature. Chagma Rinpoche wrote: The
four directions, the middle, the upper, the lower, the light, the light, and the spheres of light.
The sky is full of gentle gods.
It radiates the light, the rays, the splendor, and the majesty.
From the hearts of the gods The paths of the year of wisdom
With the glittering beams of light touching your heart.
Along with these lights are the paths of the six realms of samsara
[The capital is also the form of the five-color shadows] but not brilliant.
Do not follow the light paths of the six realms.
When you see them.
Follow the bright lights of the five wisdoms.
Please pray the Buddhas of the Five Tathagata.
Then, your gods, daisen and your dharma protectors will come
with eight cemetery dresses and nine expressions.
With the melodious sounds, the HUNG and Phat sounds like thunder,
They shook and shook the whole world.
They came to greet you in transition.
Do not be afraid or panicked and see them as your own gods.
They will lead you to the pure heaven.
Then many gods drink blood indignant
Will come to welcome you to the transition period.
They looked horrible and could not bear it, and they were roaring HUNG and PHAT like thousands of thunder at the same time.
The whole sky, space and the earth will be filled with these indignant angels.
They threw down like lightning weapons, screaming and killing.
They will surround you like a captured animal, and you will not be able to escape.
However, they are not from somewhere else.
They are the numerous gods of your body.
Do not be frightened or panicked for them,
Faithful welcome factions like your enemies.
At this decisive moment, do
not run away, but give rise to devotion to these people.
In both stages of the death and arising of this ultimate nature, we see many kinds of light and phenomena. Those who have realized enlightenment see and perceive them as one-sided, not with subject-object awareness. They can see and experience hundreds of things at the same time, not necessarily with their eyes or ears, but with their whole body, with all the phenomena lively before them immediately. All appearances are the appearance of peace, bliss, unity, generosity, in the form of serenity or indignation. There is no good or bad distinction, there is no limit to this, there is no contradiction of desire and hatred, no pain or excitement. The higher the realization, the more fully one can be seen at the same time. In contrast, most ordinary people experience the event is very limited, confused,
The lengths that ordinary people see, if they are truly visible, are different images of the ultimate or long-lasting nature, depending entirely on their individuality and their meditative experience. Tsele writes: " Liberation by Hearing [sometimes called the Tibetan Book of the Dead]] and other tales tell the story of the dead who saw the Five Tails. Buddha as the family of Akshobhya and the entourage of the first night [or the first week of death] and the Buddha's birth on the second night [or second week]. Many people accept this as normal day and night cycles. However, in reality, seeing these Buddhas depends on the ability of meditation, and ordinary people will see them in a moment. "
When reading about the light in scenes depicted after death, many of us may think, "Oh, that's right. This light must be light beams or phenomena like sunlight coming from somewhere. " But with the true realization, we do not perceive these light as objects - objects of consciousness - or phenomena born from a particular source or derived from a place other. Light is the clarity and clarity, which is peace, bliss, happiness, generosity, unity and omniscience. I am light and light is ta: all is one. This is the unity of the natural presence, which is the clear light of the ultimate nature and of the natural glowing illusions that arise from wisdom. Therefore, this light is also known as optical wisdom. The level of transparency, peace, comprehension, and omnipotence of the wisdom we experience depends on the level of past good kamma and the depth of our perception. This principle is the foundation, from which tantric Buddhism speaks of concepts such as non-duality, natural light, optical wisdom, clearness, nature, natural presence, The Buddha and the Pure Land, the inborn state and the omniscient state.
We all have the potential for enlightenment in the ultimate nature of the stage if we are able to perceive, perfect and maintain the essence of primordial purity - the union of transcendent nature and manifestations. natural appearances, intrinsic light. But attaining such enlightenment is impossible unless we have accomplished it in life through meditation. So, now is the time to prepare for your great journey, while you are still alive.
THE STORY OF THE DELOGS
IN THE PERIOD OF NATURE
In their stories in the first person, many deloges not to mention their experiences of ultimate nature. Do not understand that they do not recognize that nature because their meditation experience is not proficient enough, or they deliberately do not speak because such experiences only concern high meditators. The following are exceptions: they describe the experience of ultimate nature; But instead of attaining enlightenment, all these deloges These continue to pass through the transitional period - the intermediate period. Perhaps they can not sustain the ultimate nature because their perception is not perfect or they may want to go to the middle to help others there. Interestingly, many of the details in these stories are different, so it's clear that storytellers are not simply repeating what they have learned. This makes it clear that even a meditator does not necessarily see and recognize everything exactly as described in the doctrine.
Natural presence light:
Experience of Lingza Chokyi
We stopped reading Chokyi's story in Chapter 2 when she experienced the dissolving experience and entered a state in which there was no remembrance. When she came out of that state after an indefinite period of time, she saw a stream of five-colored light shaped like an iron helmet above her head. From the middle of the light, it shines a lot of red light. At the end of each ray, there is a human being and animal, wearing different clothes. Their wide eyes are as big as the sun and the moon. They were swinging up all kinds of weapons and roared: "Beat! To hit! Kill! Kill!". Chokyi was terrified. At that moment, she recalled that a lama had taught her, "The light you will see is the light itself, the light of my own self. The light is the light itself. The images are self image. Sound is the sound itself. All is the self-shining of my own mind. She thought: "So they are not real!" At that time, they disappeared. All her fears subsided.
An illuminated body of light:
Experience of Dagpo Trashi Namgyal
We read in Chapter 2 that Dagpo sees the appearance of the glowing state, clear as the cloudless sky. If he had realized that state, he would have attained Buddhahood. Freedom as the sky escapes the tangled trunk is the law of the body. The pure light is the calm body. Five afflictions have been born into five mental states. Then he would experience so much joy that the whole sky was not filled. However, Dagpo's mind became confused, and he saw the light stream as objects. He saw all kinds of white, yellow, red, green light. His body is no longer the same; It has become a light body. Everything is very happy and alert. Just think of any place where he can go to there.
Five types of light follow him. The light on his right is white. The light on the left is dark in color. Yellow front light.
He went wherever the light followed him.
Then he saw a house, he went in and sat in it. The house has nine entrances: seven doors plus one entrance and one downstairs. His heart was filled with fear as he thought, "This must be my body." Then he made Phowa and shouted HIK! Immediately, he escaped from his body and came to a pure heaven.
Illusions of Ultimate Nature:
The Experience of Tsophu Dorlo
At the end of the story of Tsophu Dorlo in chapter 2, he goes into a dark state. Then his consciousness dissolved into clear light, and he experienced the natural joy. Then the clear light of the path and the clear light of the body - called the clear light of mother and child - merge into one. He stayed very long in his intellectual self. At that moment, images of the ultimate nature arise naturally in him. All perceptions become Buddhas and light.
The space becomes blue. Right in the middle and in four directions, Dorlo sees the image of the Five Tathagata Buddhas and their Pure Land. Accompanying the Buddhas are the Bodhisattvas of the disciples, the guardians of the gate, the six Buddhas, many da-ki-ni and the teachers. Dorlo also saw the images of the Five Tathagata family resentment along with their disciples. Finally, images of ultimate nature cease.
In the fetus of a light body: the
experience of Samten Chotso
19-year-old Samtot Chotso experiences the white and red essences of her body clustered in her heart and her consciousness is encapsulated between these essences. Immediately after that, wisdom appears without the joy of sensual pleasures. Because she recognized it and stayed in it without distraction, her ignorance dissipated. She felt that she had attained the status of the Buddha of Infinity. Then she experienced the light that was as clear as the sky without clouds. She wrote in her account: "If beings realize this clear light, they will be enlightened. But the sad thing is that without knowing the clear light, they were stuck in the wheel of ignorance. "
At that moment her body became a light body. These phenomena become a mass of five-color light. She felt she was in the wrap of a light body. There are nine windows in the body, from the bottom to the top.
Then she heard the voice of Guru Padmasambhava reciting his note. From the "top window" (openings on the skull) there are light rays down, mostly white. "I saw Guru Padmasambhava there in the midst of the light."
Guide to
Helpers : Changchub Seng-ge's Experience
How can we help others think through the ultimate nature? We can refer to the Changchub story, about his experience and clear step-by-step advice. He said that when the inner respiration of the dying man stopped and they began to see the nature of the light of the mind and the illuminated illusions of the ultimate nature, the meditator should speak to the dying person. as follows: for the enlightened yogi, please say: "Please do not remain in your meditation. The moment of death has come to him / her. Please do not hesitate to meditate. Now look at your mind. Does your mind have shape, form or color? Is not. It has no shape, form or color. Your mind has nothing to grasp at all. That nature is the union of clarity and emptiness. Be aware of staying in that unity without hesitation. All the sounds you hear are the sound itself. All the light he / she sees is the light itself. All the rays you see are the light itself. Do not be frightened or upset by the sounds, the light, and the rays. Stay in meditation without hesitation. "
Then pray for the blessings of the Buddhas and the gurus. This guidance and prayers will help the meditator who is dying to attain enlightenment.
For ordinary meditators , say: "Child [or name]. You can see a collapsed house. But not so. This is a sign that my inner respiration is stopping and my heart is coming out of my body. As soon as your mind comes out of your body, you will see the five colors that surround you. Do not be afraid and panic. If you recognize them, they are the light of the Five Tathagata. If you do not recognize them then it is the light of the dead. So do not be afraid.
"Please listen carefully. Of the light that you will see, there are five kinds of light. In the midst of the blue light, the darkness of the child will appear in the form of a Bear Man. Do not be afraid of Him and revere Him. He is the Vairochana. Please recognize him so. "
"Again, in the midst of white light, your anger will appear in the form of a Serpent. Please do not hate me. He is the Vajrasattva Vajrasattva. Please recognize him so. "
"Again, in the midst of the yellow light, your arrogance will appear in the form of a Tigger. Do not be afraid of Him. He is a Ratnasambhava. Please devote yourself to him. "
"Again, in the midst of the red light, your attachment will arise in the form of a Great Eagle. Do not be afraid of Him. He is the Buddha of Infinite Light. Please devote yourself to him. "
"Again, in the midst of the green light, the jealousy of the child will arise in the form of a Monkey Man. He is an incompetent Buddha (Amogasiddhi). Please recognize him so. "
"This light is the light of the five Buddhas. If you are afraid of them, they will become paths to take you to the lower realms. Do not be afraid of them and do not run away. "
"Oh, son of good family! You may feel that [instead of the light path] you have to go a narrow path, but please do not go that route. It will bring the child into the hell realm. You can also see a river full of hot ash. That river will bring children into the realm of ghosts. You can see a swamp filled with dirt. That dress will bring the child into the animal kingdom. You can see a pathway into a street like the smell of food. That way will bring the child back into human realm. You can see a road full of shining weapons. The path that will take the child into the a-la. You can also see a road with many gates and wheels of sharp weapons. That way will take you reborn into the divine realm. Please do not follow those paths.
"Instead, please go up through the central meridian of the body, which expands on the top of the head. Overhead is the Buddha Vajradhara Buddha with blue skin. "
As the meditator, you should meditate on your unity and the mind of the dead. Then shouted PHAT several times, integrating the mind into the mind of the Buddha Dorje Chang Buddha. Then think in the most with the Dorje Chang Buddha. Let it stay in that state of thought for as long as possible. Finally, read the wishes.
Joyful state:
Dawa Drolma's experience
Dawa Drolma speaks of her experience of the ultimate nature of the two lines. She said, "As a result, my mind opens into a state of ecstasy, the ultimate essence, completely free, like the sky. In other words, just as the sky does not entangle impure things, the ultimate nature is completely unobstructed by conceptual and emotional identities. " Surely this is the clear light experience of the root, just as it is. Then she said: "A continuous force of that state, the light-emitting, spontaneous, is born in the form of a purely pure emanation. This is probably the experience of illuminating illusions. " Then Dawa Drolma felt like she was climbing higher and higher into a vague space, as fast as a vulture soared through the sky.
Feeling sad:
The experience of Karma Wangdzin
Karma died for seven days. Her delogical story is more philosophical than anything else. It explains that illusions and fearful emotions are only the reflections reflected by our own unsettling minds. As we will see in the intermediate stage experiences described in Chapter 5, she describes in great detail a place where people wait for their turn to be called in to be judged. Karma heard a woman call her name: "Karma Wangdzin!". Although Karma Wangdzin is her legal name given by a lama, people often call her by her mother's name, Lhawang Putri. However, at this time people called her by her name. The woman continued: "Hey, Karma Wangdzi, you have come to the next world. The impermanence of life and the experiences of death have come to her. Do not you know? Do not cling and desire the body as your illusory anymore. Raise your mind to the ultimate nature. "
Thought "I was dead!" Karma looked up. She saw above her head an open hole with light shining through her like she was in a vase and saw a hole in the mouth. Just seeing that opening, she immediately came out of the darkness through that hole. You do not even need to think about going up and out; It happens naturally. When she got out, she felt like she was just out of a cave surrounded by trees. In fact, she had just come out from an open hole on her head full of hair, but she did not know it.
In the sky, a few dozen inches from the "cave", she saw a white sphere of light, wrapped in bright colors, like the eyes of the feather. From that sphere, the rays emitted in all directions. As soon as she saw that ball, she felt a sense of loneliness and sadness in her body.
OUR EXCELLENT POTENTIAL
Everyone is born of ultimate nature and it is the foundation of our mind. Yet most of us are unaware of its splendor - let alone the possibility of being able to merge with it after death. I hope that this book shows you some of our great potential in realizing the truth of our death if we devote ourselves to meditating on the nature of the mind. The people who have attained enlightenment described here have also started as normal people. They spent the rest of their lives contemplating and maintaining their awareness of ultimate nature.
However, only a little meditation practice will help us a lot when we die. If we can see some of the ultimate nature when we are alive or at the moment of death, this will create tremendous merit to propel us towards a peaceful future.
Even simple meditation and prayer also penetrate our minds. When those layers break apart as we die or enter into deeper states of consciousness, our meditation results will become clearer.
Pema Ozer, a Westerner who has practiced Buddhism for several years, is admitted to hospital for a major surgery. As a child, her happiest moments were riding a carriage along the country roads along with her grandfather. After his death, she always imagined that by the time she died, her grandfather would ride a horse to pick her up. As a result, as her consciousness began to drift as she lay on the operating table, she saw her grandfather awaiting her at the crossroads of the carriage. She was about to step into the car with him, the Buddha appeared. He went back and forth along the way to persuade her not to come to her grandfather. He encouraged her to continue breathing. She continued to breathe and today she is still healthy. Can explain that up to that time,
Therefore, it is important that we reflect on the nature of the mind as much as possible while we are alive.END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.VIETNAMESE BUDDHIST NUN=GOLDEN AMITABHA MONASTERY=AUSTRALIA,SYDNEY.7/11/2018.
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