refuge and Bodhicitta
The prayer for refuge and the bodhicitta, read three times, the beginning of P'howa retreat. We take refuge in the Three Jewels, recognizing [and taking refuge] the guidance teacher, Shakyamuni Buddha, who perfectly expresses the path of enlightenment of the bodhisattva; Reflect on the teachings of the Buddha, the means by which we follow the Buddha; and take refuge in the followers of him, the Sangha, as companions on the path. We take refuge not only for this life, but until we attain enlightenment, and nurture bodhicitta vows until, not only us but all sentient beings, become Buddhas.
To follow the path of Shakyamuni Buddha, we vow not to stop practicing the six perfect dharmas (gurus, or lamas) of generosity, morality, patience, diligence, meditation and mentality. lust. These are the paths of a bodhisattva who vows to attain enlightenment to benefit all sentient beings.
Taking refuge in the Bodhi tree, a general prayer is also used for other practices, establishing a strong and meaningful foundation for P'howa. It reminds us that the P'howa teachings flow from the Buddha's legacy, and that those who practice with us are in the noble sangha. They include those who have looked over their concerns, those who have seen the sufferings of others, and who have initiated compassion for salvation. The combination of this compassionate wish with enlightenment is the birth of bodhicitta and marks the transformation of these ordinary people into a Buddha.
The P'howa Pāñā, practiced with the awareness of death, provides a powerful stage for the realization of bodhicitta. When we think of the pain of dying - the indescribable dullness and sadness of the cut, the one cut, the bonds of our friendship with our friends and family, into our property personal identity, into our own body - do we whether or not we have broken our normal concerns? We desire to cultivate, both through the fear of death and also through the hope that through P'howa, we will be able to jump through countless cycles of birth and death, and be reborn directly. in the pure realm of Amitabha Buddha. Applying the six virtuous deeds of the Bodhisattva Path to P'howa will provide the means of accomplishing extraordinary powers in this life, including the ability of the dying person to transcend the consciousness.
We express our gratitude through P'howa by dedicating our time and efforts to practice, by learning to practice P'howa to others, and by our willingness to benefit. for all sentient beings.
We cultivate good conduct by sitting with good posture and by doing good step by step, and through the desire to set aside all activities on the sidelines, and focus on P'howa in the practice, when others are dying, and at the moment they die.
Patience is necessary when we encounter obstacles to practice, such as lack of comfort while sitting and in the process of finding the physical signs (LDG: the specific sign that the superhuman death is pure). Patience is also needed when others seek to discourage us while we are trying to implement P'howa for the dying person or for himself.
With diligence, we keep practicing until we have confidence in ourselves and never be dragged out of the Dharma leading to the Pure Land.
With meditation, we cut off all delusions in meditation and continually focus and meditate and recite. At the moment of death, we focus on Amitabha Buddha, whose buddha is one with our teacher.
The perfect wisdom of wisdom comes through this realization of the practice as a pure manifestation of the unity of truth and emptiness. The P'howa meditation process leads us to this realization, because in rapid sequence we change between visualization and dissolution into non-duality, phi the concept of Amitabha Buddha.
THE PRACTICAL MEAL OF Quan Quan
From the beginning of the main practice, we break the chains of the ordinary self-attachment, and bring forth from ourselves the pure self-emanation of mind as the Guan Am, the saint of the heart. Great Bi. Self-contemplation as the deity has three important aspects: visualizing the image in clear detail, understanding the symbolic meaning of that image, and preserving the "pride" of the deity - that is, , through the mind that reveals the body, speech and mind of the deity uninterrupted. (LDG: In short, self-centered mind leaves out the image of Duc Quan Am, then the students visualize themselves to merge with Him in all three Karma, speech and mind.)
To reflect on yourself as Guan Am, rest in the nature of your mind as a hollow, not holding anything - not just the external world, nor the inner world. of thoughts, concepts and emotions. The body of the student is no longer in physical form, thick, but now illuminated, the white glowing like a thousand suns shining on a snow mountain. Sitting in a lotus position on a white lotus and a moon disc, students have a face and four arms. His lower limbs held a pearl like blue to his heart; The upper right hand holds a glass chain, and the upper left hand holds a white lotus bloom near the ear.
As De Guan Am, the students dressed in five silk pieces of the deity embellishments - the five-tone dangling hanging from the top of the crown, a piece of white silk embroidered with gold thread, a green scarf Waving and wrapping the upper arms, a short blue skirt with red pants underneath, and a belt. They also wear eight gemstones - a crown of jewels, earrings, three lengths of necklaces, a necklace, a necklace, and an ankle neckline. . These ornaments are inlaid with precious stones.
Each side of this image arises naturally and expresses the qualities, the pure manifestation, the absolute self. When contemplating ourselves as Guan Am, we not only dress ourselves in beautiful appearance. In the presence of the non-dual nature we find, all of the details of that form and their rich meaning manifest themselves naturally from our Buddha nature, .
The brilliant white of Guan Am appeared as the quality is not polluted by samsara. His lotus is the manifestation of emptiness, the moon disc is the skillful means. His face is a manifestation of the immutable nature of absolute truth.
The four hands of De Guan Am arise as manifestations of the immeasurable qualities of words, compassion, joy, and equanimity. The hands on his chest are for great compassion, and hold a gem of blue that symbolizes love and mercy; The jade itself brings happiness to sentient beings. The upper right hand holds a chain of glass-like beads of the same volume that defines the mind. The upper left hand holds a blooming lotus on the side of the ear to reveal immeasurable joy, especially the joy of listening to the dharma. The flower also broke out a fruit and a bud. The blossoming flower represents the present Buddhas; the symbol of the past Buddhas; and buds representing the future Buddhas.
The grave seat is another manifestation of the immeasurable emptiness of Guan Am, which arises from the absolute realization of the uniqueness - the emptiness, the singularity - of the whole samsara. and nirvana. Silk and gown dresses, worn with total absence, express the wealth of the body. He did not need to leave anything, because He did not hold anything.
Quan Channel Center
Exactly, in the center of the body of Guan Am's light is the central channel, running from the four fingers below the nostril, where it [the central channel] is closed, to the apex of the head, the distance of eight fingers behind the prickly hair, where it [the central channel] opens. It is straight and thin, just like the arrows, soft and flexible like the wings of a lotus, and bright like the light of a butterfly. Its diameter [central channel] is the diameter of each person's little finger. It is not a physical, physical channel, but is actually composed of three concentric columns of light, centered in the same red, the center column is blue, and the outer column is white.
The exact location in the middle of the canal represents the great Middle Way, a view entirely away from the extremes of prejudice (belief in self-existence) and the ant (belief in nothingness, no exist).
The empty nature of the central canal and its blue columns respond to the dharma body. Its brightness and red columns respond to the brilliant appearance of the body. Functions of the channel as the path to the Pureland Pure Land and white columns to meet the body.
Conscious Mind Far Away Heart
In the middle of the heart, a brilliant light reaches the central channel, so in meditation, we only work with the upper half. On this light layer, an eight-pointed white lotus contains a sparkling green gourd. These eight petals express the eight aspects of consciousness, including the five consciousness-sense pathways, which form the basis of all normal experience, one for we conceptualize sensory data, and an attachment to conflict emotions.
The sparkling green energy, also described as the "karma," expresses the eternal quality of the mind of the mind - that is, its ability to reach anywhere in a flash. Perception, another quality of the mind, is manifested in a clear sphere of consciousness that lies on the source of the green energy that is vibrating. Spirituality and perception are the qualities of the mind; So, the glow of green energy and the clear sphere of consciousness are still inseparable.
The sphere of consciousness is the size of a small pearl and shades with five colors of wisdom - blue, white, red, yellow, and green. The sadhana sutra speaks of it as "the egg of a masal bird." This analogy arises from a vision of the Machig Lapdron mendicant in which she sees two birds singing anomaly. At the same time, each bird releases from the mouth a gem-like egg with five rings. The ordinary mind in the pure nature represents the five consciousnesses not bound in time.
(LDG: "sadhana text" in the passage above refers to a special type of text from the Vajrayana.) The Encyclopedia of Eastern Philosophy and Religion, Shambhala, Boston, 1994, explains that it is " ritual texts and meditations recorded in it. The Sadhana sutras describe in detail the deities experienced as spiritual realities, and the whole process from supreme meditation to incarnation. In the meditations of the non-Prime Minister ... "Here we see, although Pure Land Buddhism was separated from the Chinese Patriarchs, but in Tibet is classified as part of Buddhist Vajrayana .)
Consciousness about Amitabha Buddha
About three feet above his open-toped chakra, Amitabha Buddha did not separate from the practitioner, sitting on a multi-colored lotus with a disk of sun and moon disk. He is reddish-brown, and flashes red light in the form of a ball that goes very far - his name in Tibetan is "Pokagmed," meaning "Infinite Light." He has 32 good generals and 80 beauties of a Buddha, including the halo around the top of his head, long nostrils, a perfectly balanced body, and the eight chakras in the heel and palm. . He also has 60 qualities of sound, including gentle melodies, the ability to transmit sound without loud sound, and the ability to communicate without the interpreter.
In His form of body, He wore the trinity of a special monk, a blue robe as the inner yarn, a yellow upper yarn, and a red outer robe, corresponding to three disciplines of the world (vinaya), concentration and wisdom. His hand is set to a black seal, holding a bowl of almond-colored alms bowl filled with orange juice to fulfill the needs and heal diseases for sentient beings. He sat in vajra posture.
As with the enlightenment, each aspect of the image is sacred. The lotus represents the absolute purity of the absolute nature, which is not contaminated by samsara phenomena. The solar disk corresponds to consciousness unbounded by time, the moon disk corresponding to skilful means. The feet in the position of the diamond say the meaning of calm.
The red rose of Amitabha Buddha arises from the fact that he is the master of the lotus family, with special connection to the manifestation of enlightened speech. Through his enlightened mind, Amitabha Buddha exercises the power to draw sentient beings to liberation through love and a sense of discrimination - the simultaneous recognition of emptiness and the manifestation of all things. phenomenon, as well as the interdependence of phenomena.
Consciousness of the Saints of Amitabha Buddha and Pure Land of Great Bliss
While practicing P'howa, we can focus on the image of Amitabha alone, but we should visualize His image in the Pure Land, surrounded by countless Buddhas and Bodhisattvas. the monk above his head. Bodhisattva Avalokitesvara standing in the form of two hands, on a lotus and moon disc to the right of Amitabha Buddha, his right hand pressing method of generous donation, his left hand holding the lotus flower put on the heart. Vajrapani (Vajrapani) standing on a lotus and moon disc on the left side of Amitabha Buddha, his right hand facing downward in a protective position, the left hand holding a lotus flower, which blooms on the ears. Him. Kim Cang Thu revealed and protected the mantras.
Consciousness of the Divine Transmission, P'hat Mantra
By reciting the mantra "P'hat," the t'higle consciousness ejects from the heart into the heart of Amitabha Buddha. This one note consists of two sounds. The first is "p'ha," expressing the masculine qualities of skilful means; Second, "I," expresses the feminine quality of wisdom. In the fundraiser, it was written "Ah P'hat." The "Ah" is a single sound that sounds like a continuation of the preceding letter. This means that the "Ah" head is attached to the end of the two-line prayer to Amitabha, resounding as "Lob-Ah." Then "P'hay-Ah, P'hay-Ah, P'hat!"
The sequence of the transfer begins with the establishment of the facets of contemplation - seeing himself as Guan Am, the central channel, the t'higle consciousness at the heart, with the above Amitabha Buddha . Then we recite the two-line prayer ("I pray that Amitabha Buddha lead the rebirth into the Pure Land") three times, either in Tibetan or English. (LDG: Vietnamese should read in Vietnamese.)
Focusing strongly on the t'higle consciousness, we pronounce "P'hay-Ah" and report the spirit through the central channel, through the open summit chakra, and into the heart of Amitabha Buddha, and then resting in non-dual awareness.
Next, we focus again on the t'higle consciousness in our heart. There is no need to carry the t'higle that has moved down from Amitabha Buddha; We simply refocus, read mantras, move and then rest in non-dual awakening.
We repeat the third passage - now pronounced "P'hat!" - and rest. After the third shift, the whole cycle is repeated, starting with two lines of prayer.
While practicing P'howa, the student may experience some discomfort when the scalp chakras open, possibly in the form of headache, dizziness, heat at the top of the head, or a pain point at which the point can drip a drop of blood or plasma drops. These are signs of progression and will disappear when intense intensity is reduced, although the crown chakra never closes. We need to cultivate until we are confident that our P'howa path has been established, and that we will do this P'howa transfer almost automatically at the moment of leaving the ceiling. Once we have gained such confidence, we can reduce the practice of a cycle of three prayers and three mental transmissions, and focus instead on longevity.
Sometimes, it is questioned whether it is safe to practice P'howa, the risk that the consciousness may unexpectedly emerge. There is no such danger. Even when people are weak and on the brink of death, great effort is needed to influence the transition. Energetic energies force the mind into the body, and until they are sufficiently reduced, the mind is released; Actually, it is the same as removing the green fruit from the tree: it will not be released until the fruit ripens.
The prayer of the lineage
In the practice of P'howa, we do not need to recite the lineage prayer, the prayer for the transfer to the legal body, body and body, or prayer to the master teacher. However, these prayers evoke excitement and refresh our practice with a slightly different focus on the visualization.
There are two basic ways to visualize the teachers in the sect. The simplest way is to visualize them in a single vertical line above Amitabha Buddha in the main visualization, with Amitabha Buddha's body in the highest place of the congregation, and visualize the saints in the order of the person above the other in the same order in the lineage. Our tutor sits above our contemplation of Amitabha Buddha.
The second method is the mind-body contemplation of Amitabha Buddha sitting at the highest point, then under him a little to the right is the message of the body of Amitabha. The body of Padmasambhava, who carried the P'howa spirit into the human realm, sat a little below Amitabha Buddha on the left. Surrounding these three are all the other saints in the lineage, including the tutor of Padmasambhava, the goddess Yeshe Tsogyal, and his disciple, Langdro Konchog Jungnay, who has a stream of consciousness. as a discoverer of hidden treasures (Terton) Rigdzin Longsal Nyingpo. Again, our tutor sits in the midst of the assembly, the primary contact for our deliverance.
Regardless of how we visualize the congregation, we also experience deep compassion and strong illumination from each of the lamas, concentrating on our direction with the full intention that we seek. liberated from the endless cycle of birth and death. The direction of the lamas is connected to our dedication, like hooks and hooks, that lift us up, bringing us into the pure land. Bathed in your grace, we move the same consciousness as the previous one.
The Sutra, the Body, the Body, and the Teacher.For the sutra, the visualization and transposition are exactly as they were after the two-line prayer to Amitabha Buddha. In the passage after the prayer to the body of the message, we visualize either Amitabha Buddha or Duc Quan Am on our head; If we choose [Duc Quan Am], we [ourselves] as Guan Am and at the same time have Guan Am on his head. Similarly, following the prayer to Guru Rinpoche as the body, we can contemplate either Amida or Guru Rinpoche on our head.
We can do the same thing after the prayer to the teacher by visualizing it either by Amitabha Buddha or our teacher in our head. The "master lama" is the first teacher to show us the nature of mind. Most people do not have a master tutor, either because they do not meet a teacher or because they have not matured to receive the teacher's direct teachings of mind. If we do not have a master teacher, we should visualize Amitabha Buddha with the knowledge that he represents all the qualities of the enlightened mentor.
The recitation of these prayers is like looking at the same essence through the many facets of a prism. Our tutor, Guru Padmasambhava, and Guan Am are inseparable from Amitabha Buddha, arising in different incarnations to respond to the specific needs of sentient beings. The desire that we seek for deliverance will shake through all of them. We just need to connect through our own beliefs and aspirations.
--ooOoo-
At the end of P'howa, Amitabha Buddha dissolves into light and dissolves into us. Immediately, we are transformed into the Infinite Buddha - the Buddha of longevity, which is the body of Amitabha Buddha - the red bearer and possesses the great and small generals of an enlightened person. His silk garments and pearls are similar to that of Guan Am. He sat cross-legged on a lotus, the disk of the sun and the disk of the moon. His hands were placed in a position of median equilibrium, and he held a longevity pot filled with enduring substance.
In his heart was a box of a moon disk on a disk of the sun, in the middle of which was a red Hri . The red letters of the Infinite Buddha's Mantra are arranged in an anti-clockwise direction on the disk of the Sun, outward, spaced. When we recite the mantra, the five lights shine in all ten directions, covering the pure realms of the buddhas and bodhisattvas, bringing the offerings to you. Then the light returns to your grace and infiltrates us like the Infinite Buddha. Then, in order:
The bright white man shines and offers offerings to the Pure Land of the Vairochana Buddha, who represents the body of enlightenment. All the grace of the vajra body, form is not separated from emptiness, and in the realization of the basic space of phenomena (Skt. Dharmadhatu) which arises from the Buddha and is dissolved into Our being, purifying the mind of attachment in our ordinary body, makes us realize emptiness.
He shone bright red and offered offerings to the pure land of Amitabha Buddha, the symbol of the word of enlightenment. All the grace of vajra speech, the sound that is not separated from emptiness, and the distinguishing knowledge that comes from the Buddha and dissolves into us, purifies the ordinary perception, strengthens Our internal heat.
The bright blue sky shines and offers offerings to the Pure Land of the Buddha (also called Akshobhya), the symbol of enlightened mind. All the grace of the diamond mind and of the perception as the mirror is born of the Buddha and dissolves into us, purifies our consciousness, strengthens the blood, the blood and the water in it. our bodies.
The golden light and the offerings to the Pure Land of Ratnasambhava symbolize the qualities of enlightenment. All the blessings of the vajra qualities and of the awareness of the jhāna arise from the Buddha and are dissolved into us, purifying our emotions, strengthening our skin, bones and organs. .
He shone bright green and offered offerings to the Pure Land of the Amoghasiddhi Buddha, the symbol of the enlightened activities. All the blessings of the vajra activities (peace, growth, charisma, and anger) and of the complete realization of the fruits of the Buddha's birth and being dissolved into us, purifying Our impulses strengthen our energetic energies.
The lights of the spell illuminate one another again, pervading the universe, gathering the essence of the external objects, and then returning to vanish into us and strengthening the elements of the body. ta Bright yellow gold matches the precious substances of the earth - gold, jewels, minerals - and collects these essences to dissolve and refresh our skin, bones and organs. Bright blue is incorporated into the oceans, waterfalls and lakes, with the pure liquid of the trees, gathering the essence to refresh the blood, plasma, and fluid in our bodies. The bright red is associated with volcanic and volcanic hot springs, with infinite amounts of sun, and warming up to refresh the interior of our body. The bright green fits with and captures the nature of the air, the cosmic winds, To strengthen our capacity. The white light that emerges from our own nature responds to the basic space of all phenomena and grows emancipation.
In order to complete the life-long cultivation of the Buddha's Infinite Life, we let go of visual imagery, and then rest in the natural non-dual perception. Then we recite the recitation prayer into the Pure Land as well as the sutras.
Although the life-long course of the Buddha of Infinity is used as part of the P'howa fundraising, the student can also perform it independently, beginning with the three refuge verses and imparting bodhicitta. with prayer and dedication. The student initiates the contemplation with readings, "I become the Infinite Buddha, emit light and gather all the essences of life, and then all disappear into me," and then recite the god uncle.
The emphasis in P'howa dharma changes into the longevity of the Buddha of Infinite Life after we have attained the good signs of the transcendental. We should practice it whenever our bodies are weak or unbalanced, or when our energies have deteriorated. We can also practice posture as a means of healing others by visualizing that grace and the basic nature dissolve into them. Faith based on this compassionate intention also purifies the cultivator and generates immeasurable merit, both of which are the cause of good health in the future.
--ooOoo-
When the great dissenter Kumaraja was about to leave the body, he invited all his disciples to come and sit around him in a circle. At the moment he uttered a "P'hat!" His consciousness shot out of the central channel, through the summit chakra of his head, and the rainbow glow glowed all over the sky in every direction.
When the Chinese Communists took over Tibet, they were very violent, especially before they consolidated their political power. Many monks and practitioners were tortured and murdered, but some of the teachers of the P'howa dharma passed on before the Chinese could kill. They do this not by fleeing by suicide, but by letting Chinese troops evade the karma of killing.
A person who has truly mastered the P'howa method is not afraid of death or anything related to death, including pain, violence, or sudden death. But maturity depends more on opening the channel and the power of visualization. It depends on cutting off the attachment of the illusions of samsara - the body, the property, the power and the loved ones. This always needs to be reminded, because attachment is a great obstacle to achieving liberation through P'howa.
Rather than leaving the objects of attachment, we must reduce our own attachment by perceiving that there is no inherent existence. If we examine anything, we will at least find that it changes, moving moment by moment. If we examine it to an extreme degree, we will see that it is empty, but only a possibility.
Keeping this view of emptiness is not an excuse to be cold or lethargic. Instead, it gives us reason to open the door to all experience as it arises, without holding or pushing. If we meditate on impermanence and emptiness, and can establish this vision in all times, the inner meaning of life will unfold. If we stand firm, we are ready to die without regret.
Death is the most important event of life, and to practice this event, P'howa practice has unique capacity as a method of training the mind. When we wake up in the morning, we should stop and think, "I'm living. Or at least, I will not harm through the creation of hatred. "
Throughout the day, we awake to watch the body, speech and mind. As P'howa practitioners, we should constantly contemplate Amitabha Buddha, not separate from our teacher, above the chakra and silently recite the prayer to the Bodhisattva. Ultimate Bliss. We can do this at any time, while doing other activities.
If we want to offer physical offerings for spiritual practice, we can do kneeling prayers, circumambulating the shrines, practicing yoga postures to stabilize the meditation, or serve others. The offering of food is the recitation of mourning and mantras, and the use of words as a means of transmission of compassion. The mind is our foundation and needs careful observation. What is going on? The phobia is revolving around the harmful emotions? Endless concepts are filling the space? What promotes our mental process?
To look at the mind and taming it, we must meditate. By entering the meditative body of meditation, we see the nature of the phenomena of reincarnation manifesting as the pure play, the manifestation of the form, speech and mind of the deity. In a flash, the dualism of the mind stops, and we can directly experience phenomena that are not separate from their emptiness.
Heart-shaped birthplaces and dreamlike bodies are similar in their virtualization nature. By cultivating a view of dreamlike qualities such as the illusion of awakened life, we can penetrate the virtualisation of each stage, and free the attachment of the mind to illusory phenomena. .
As P'howa practitioners, we should look back every night and reconsider ourselves during the day. If we are going to die tonight, will we be pleased with the accomplishments of this last day? If we are involved in negative things, we pray for purification by using the four powers of the enlightened witness, repenting, committing no fault, and purifying ourselves with light or orange juice. If we have created some merit with good deeds, we rejoice at that opportunity. Nothing is lost in the karmic equation. Even a single kind of act, such as feeding a hungry dog or a hungry bird, has meaning and effect, and will multiply for the better in the future. In order to actively grow these virtues, we dedicate them to the benefit of all sentient beings.
Looking back on the day in this way, we contemplate our death. We envision different scenarios: a car accident, cancer, a bandit attacking a knife, a shot. We make this drama so lively that real anxiety begins in our minds. Finally, none of us know how we will die, or when. All the possibilities [that we die] are still there, around us, and one of them will arrive at our karmic appearances.
Confidence comes from the practice of P'howa. Even when we imagine the painful separation of our friends and family, the weight of the body, and the final breath, we experience deeper and deeper peace. Our master teacher does not separate from Buddha Amitabha. We desire to be united, and feel joy in the prospect of continuing our path in the Land of Ultimate Bliss. In this framework, we do many times to transfer consciousness, long life if we want, then we turn to, and then they go to sleep.
--ooOoo-
Slow progression from a prolonged illness or old age often involves multiple cycles of death and recovery. In this situation, we must reconcile the polar oscillations between hope and fear, by continually contemplating impermanence. Knowing that there is no circumstance - absolutely no circumstance - to maintain a stable state of existence or prolonged [life expectancy], we liberate ourselves from the desire to settle things to sue. We see the dreamlike qualities of all that arise in the mind and rest in the arising of it. In this state of mindfulness, we may be more easily aware of when the time comes to die, and we have less resistance to this knowledge.
We will know that there are no more pillars, no more sutras will prevent our death. From the respect for precious life, we have done what we can to keep our lives, but now we are leaving our bodies and this life. We are ready for the final preparation for death.
If possible, we should give our property. An official will, writing will be of great value because it gives us the direction of our material possessions to the greatest benefit. This gesture liberates us from attachment to what we can not hold, and creates merit.
Similarly, if we can and have not done so, we should write a "live testament" of the resurrection techniques and the medical process that holds the life expectancy we want to use, and which ones we want to avoid. If possible, this should be a formal legal text accompanied by another document which appoints a "strong lawyer authority" to whom we entrust the implementation of our desires, and make medical decisions in case we fall into a coma or lose the ability to judge.
It is also helpful and useful to have a letter informing you and your family of the teachings, including P'howa, and explain how these dharmas can help you when you steam and after death. A sample letter can be found in the Appendix.
When we approach death, we review our karmic closure of body, speech and mind. We reconsider our diligent practice, our spiritual prayers, and the promises we made to our teacher. We visualize Amitabha Buddha - or any other Buddha - without separation from our master teacher, as our witness. We admit any sins committed, especially intentional harms, and our failure to keep the vows. Through absolute honesty to ourselves, we initiate sincere repentance. Praying is never to repeat the wrongs in future lives, we receive forgiveness from that enlightened witness, with light or light or with orange juice or both.
Now, we visualize that all the virtues, material possessions, and good qualities of all our lives gather together to form a large and serious offering of gods. Buddhas and Bodhisattvas in ten directions. The merit of this offering is then given to all sentient beings.
Only when we can measure the inner course of our body disintegrates and we should be aware of a specific sequence of secret signs - illusion, smoke, light like fireflies, and Light like butterflies. These signs indicate that the veil between our present state and the manifestation of the intermediate body of the reality of the phenomena is becoming thinner. When the breath is short, the body is heavy and cold, and the senses become vague, let us ask you to straighten us up if possible. If not, they should roll us toward our right in the lioness position, which is where Buddha Shakyamuni entered the nirvana. Then, if you are not a P'howa practitioner or have never been instructed what to do, it is better that they leave the room. Of course,
Now alone, we should not be afraid. We have died countless times before, and this time, we have taken refuge and a powerful practice. We practiced this moment through P'howa. We visualize the 9-door Hung Yen alphabet (the soles of feet, the two doors of the lower part, the mouth, the nostrils, the ears). We are happy towards the Pure Land and Amitabha Buddha. Even if our imagination is ambiguous, we know that Amitabha Buddha, not separated from our teacher, appears on the top of our head. We wish to combine with our master teacher. Then we focus on the t'higle as powerful as possible.
Continuously read the verse "P'hat!" We launch the t'higle spirit off the top of our head, making every flyout with the last of our attention and strength. Now, the last strong breath is coming. We concentrate all our energy on this release, completing the separation of mind and body. The combination with Amitabha Buddha is non-dual; that is liberation into the pure realm.
--ooOoo-
If sudden death and no time to perform P'howa, or if this person is no longer able to perform, P'howa can also deliver liberation, first in the light clear light of the warm medium of the true nature of all things. This state of unconscious consciousness responds to the natural non-dual consciousness experienced in meditation after transcending the consciousness into the mind of Amitabha Buddha. If this state is stabilized in meditation, it is possible to attain liberation after death.
The pure manifestation of the body of truth gives a second chance for liberation. The practice of P'howa makes practitioners familiar with the pure appearance of Guan Am, Amitabha and Amitayus. In particular, the experience of his nature as Guan Am in meditation will make him realize that the natural appearance of Guan Am in the middle of the true nature of all things is the manifestation reveals his own nature. This enlightenment brings the liberation of the body.
A third chance for liberation arises in the middle body of becoming. When they realize that they are dead, and when the images, sounds and emotions go up, and if the cultivator has a habit of praying, the cultivator can pray to Amitabha Buddha. There is only one kind of warm, non-physical body, the practitioner will be pushed to wherever the mind comes, including [when thinking of] Amitabha Buddha. This will bring about the phenomenon of liberation.
--ooOoo-
The first thing to do when the person dies is to flip the top of the person's head. This leads the consciousness upward. P'howa practitioners who have achieved good signs can then transfer the consciousness to the dead. This is done by visualizing oneself as Guan Am, and [visualizing] the deceased is Guan Am sitting in a vajra posture, with the old man with the right foot on the left leg of the left leg. The body is lying face down as if lying down (LDG: Tibetan people bow down by lying down, not kneeling like Vietnamese, this is just visual. ). The meditator has a line of green energy that shoots from his heart to the heart of the dead, where it strengthens the vibration of the dying person's energy. Two lines of prayer are given to Amitabha Buddha and three "P'hats" mantras are read as practicing. However, the whole focus will be on the transfer of consciousness into the heart of Amitabha Buddha.
The perception that the Master Quan Am symbolizes the essence (essence, essence, essence) of the deceased will make the meditator able to accomplish the transubstantiation. The corpse is merely an illusion, a temporary home; Guan Am is a pure appearance that arises from the indestructible nature of the mind of the dead. Anyone who experiences this directly in meditation will be liberated from the split between the body and the meditation.
P'howa practice can be performed quietly, especially if this involves touching a relative and / or causing confusion in the hospital. Some hospitals are sympathetic to requests to sit quietly alone on the body, especially if the arrangement is anticipated. If the dead are also cultivators and have asked us to pray for their P'howa, they will be adept at implementing this practice with great prayers. However, if he is resisting death, and if P'howa will increase his fluctuations and fears, do not do this. This can be done after the person has died. It is always important not to be disturbed or upset. Avoid friction with family and carers; mostly flexibility and gentleness.
P'howa can be practiced for non-Buddhists, but if they have not received initiation, and practice, it is not appropriate to teach them. Approved by a qualified lama. We can recommend that they should visualize their spiritual symbol on their heads (LDG: For example, Christianity can cross the head.) However, while practicing P'howa to help them, we will still visualize Amitabha Buddha instead of the symbol of his religion. If they are uncomfortable with Buddhism, we do not practice P'howa for them. Instead, we read general prayers and merge the merits of any personal cultivation to them.
Sometimes, it is necessary to do repeated work several times before signs of successful transfer appear on the top of the head. These signs include bulging, a patch of hair where the top of the head is prone to breakage, or a drop of blood or plasma. Milarepa had once sat on the roadside during a week of P'howa practice on a dog's body. Should we expect to spend a few minutes practicing this to help those we care about? If they can not rely on us in the time of need, who can they rely on?
Until you see the signs, do not touch the body unless it is in the head. Afterwards, no matter what the body to burn or buried.
-ooOoo-
P'howa Animal Behavior For Animals
Because the animal's skeletal structure is different from that of humans, it is not possible to create the same type of opening of the chakra. Instead of sending the green energy to the heart of the beast, the practitioner implements the t'higle consciousness of the beast into his heart and merges it with his own mind, transforming it into the heart of the beast. He reaches the top of his head and into the heart of Amitabha Buddha.
It is not easy to move the consciousness of animals, so many people celebrate by reading the mantra of the Buddha Akshobhya, also translated as the Immortal Buddha, and creating (erect, embellish, or draw) His image gives the animals they care about.
The Swastika is especially effective because he made a vow that anyone who reads his mantra 100,000 times and creates a picture of him will be free from rebirth in the lower realms.
However, the implementation of any dharma and the merit of a dead animal are beneficial.
--ooOoo-
Rigdzin Longsal Nyingpo's prose text ends with a prayer prayer to attain P'howa, to be reborn in the Pure Land and to direct the face of Amitabha Buddha. The text does not have a specific anecdote. Chagdud Rinpoche suggested using the Red Tara tribute (LDG: Tantric practitioner with Tara note, an emanation of Guan Am) practicing in Chagdud Gonpa centers. The reciprocal recitation that he wrote for a sur (incense offering) is also appropriate. Both texts are included in the Supplement.
Although we choose any devotional articles to read, we should direct the merits of P'howa to practice in the realms of existence.
--ooOoo-
May the confusion caused by sickness give way to alertness. May their diseases purify all negative karma in their minds. May their minds rise to compassion for other beings in the same situation. May they be liberated into the pure land when they die, and then attain absolute liberation.
Toward the elderly, the vitality is dissipated, leaving the body weak; Those who are being separated by their friends and family, so that they are isolated and lonely; Those whose mental and emotional abilities are degrading, so that they fall into uncertainty and panic; Those whose joy and accomplishment are dissolving into fuzzy memory, make them feel sad and fragile:
May they realize the illusion of their physical form, and slip away from the girdle of the body in a gentle way. May they find the spiritual support to cross the threshold of death with confidence. May they find release from suffering and ultimate enlightenment.
--ooOoo-
Target those who die from sudden death or violence, and those who can be alarmed and almost uncontrollable:
With the merits of any good karma they have created in all their past lives, with the merits of our prayer and practice, may they find protection and leave the emotional force of the last moments of terror. Peace may arise in their stream of consciousness, praying for them to find release away from all fear and suffering. May they attain enlightenment.
Target those who have died miserable in the past and have been reborn in the realms of unmanageable practice:
With the merits of our prayers and our practice, may they find liberation from the karmic attraction in their mind stream, and dwell in the unyielding awakening of the enlightened mind.
-ooOoo-
Target those who have practiced P'howa, who know this method but are impeded by the attachment and uncertainty of when to practice P'howa:
May they realize the false nature of their attachment; May they overcome all vibrations by virtue of vigilance. May the dedication of our prayers and practice merge with their wise and skillful means, and pray that the transfer of consciousness into the Pure Land will be fast and steady. . May they attain enlightenment quickly, to benefit all sentient beings.
Toward the Saints:
Through our merits, may your long life be extended, your growth and your grace - the extraordinary bridge between the human realm and the celestial realm. He was trained through P'howa.
--ooOoo-
A MODEL LETTER
To my family and dear friends, here is the guide at the time of my death:
First of all, I want to all know that my deepest concern is to everyone. The relationship between us in this life, especially our moments of love and happiness, is due to my great fortune. The process of dying brings to this house a strong realization that, while we come together, we have to split apart, and the time between these two moments and tan is too short. Of course, my feelings are sad, but I also feel grateful for what we have shared.
However, when death comes, any ordinary attachment I give to you will not help, because I have no ability to reverse the journey. And your attachment to me, though very natural, would be of no use because it might scare me, and turn my attention to where I could not return - back to the situation. of my life with you - and hinder me in the relentless transition of death. What I need from you now is peace, relaxation and the realization that whatever my death looks like, it's inside a great chance of deliverance. Your sutras, arising from the very heart of your love and compassion, will surely support me while I try to take advantage of this opportunity.
You know that my practice in recent years is Tibetan Vajrayana Buddhism. The teachers of this lineage left clear descriptions of what happened at the time of death and what meditation was needed for the transition moment at death. In particular, I learned a technique called P'howa, that is, the transfer of consciousness at death. I asked some fellow Buddhists to be present at the time of my death, and assisted me in this dharma. They will help me get up, if possible, and they will practice this practice with me. They can also tap into the top of my head, because the purpose of P'howa is to guide the spirit from the summit chakra towards the place of rebirth. P'howa is not related to any colorful ritual, and it does not take more than an hour.
The following is a list of things to do. I hope they are clear, because there may not be any power to clarify them when I am near death, but you can ask any of my lamas or companions on the list below if the you have questions.
1. Please inform the lama and my friends in time so they are present before I die. Of course, it may be difficult to know when death occurs; If they happen that they can not come in time, do not worry. The virtue of my practice will support my loss of life.
2. Please do not touch my body, especially my hands or feet, when death approaches, because your loving touch can draw my attention while the whole My focus should be placed at the top of my head.
3. If no other initiate is present when I die, tap on the top of my head, the distance is 8 inches from my hairline. This can be very beneficial in guiding my consciousness out.
4. The best case is, if my body has not been touched much before the P'howa practice is complete. Signs that happen when the transfer is successful, that other initiates will notice. When this method is successful, it is no longer important for what happens to my body. I like to be cremated as cheaply as possible, and the ashes are used to make tza-tsas, tiny sacred images printed in clay. A lama can guide you. If it is difficult to do tza-tasas, then let my friends spread the ashes and pray. It is just ashes, simply the rest of my life.
5. I am an organ donor, and hope that my consciousness will be transferred before anyone has surgery to remove my body. If not, then do not worry: my lama assures me that only organ donation has replaced the disturbance of the body, and that my consciousness will go straight to the realm of rebirth. Higher thanks to that merit.
6. There may be a rare possibility that mental transfer can not be attained, my body parts have not been removed, and my consciousness is trapped in my body for as long as four and 3 nights. This will make it difficult for you, because you should not bury or cremate me until the consciousness has gone out - a lama can control whether this has happened. In California and other states, you can keep your body until you have a death certificate and your body is kept cold, but you can not bury or cremate my body. I do not want to bother you with my corpse (forgive me if there is a funny idea here), but I want you to at least know that do not destroy my body when it is not time. If you can not find a place to rest my body, Call my lamas and my followers, and urge them to do P'howa. Successfully implementing P'howa from a distance requires a great meditation master, so it is best that they practice the dharma next to my body.
7. Please make offerings to the lamas who have recited prayers and buried me. I have put some money in the will for this purpose. I know that I am not the most virtuous person in this life, and if I do not succeed in P'howa and if I am not reborn in a distant and distant realm, I can Being dragged after death by the unwholesome actions made about body, speech, mind. This will hurt me. You can help me through this by asking my fellow practitioners to arrange for the prayers to be read and for the prayers to be performed. In particular, I would like to invite a friend to recite the Akshobhya mantra and to create an image of this Buddha. This will cost about $ 130 and can easily be paid by the Mahakaruna Foundation at PO Box 344, Junction City, CA 96048; Phone (530) 623-2302. My lamas will recommend other prayers. A list of lamas and companions is listed below.
Thank you for all that you have done and will do. I know there is a need for tolerance to respect my belief system because this belief is different from your beliefs, but I can hope that your respect for my claims will Become a positive energy source, this energy will make your mind gently at the moment you die. According to the teachings I have learned, if things are good, then after death I will be freed from selfish interests in the afterlife, and will attain immeasurable Power to benefit you and all sentient beings. That's what I want most. Please let this happen.
--ooOoo-
We would like to dedicate merit collections so that all obstacles can be eliminated, and at the moment of our death, allow us to go away safely and quickly to reborn in the pure realm of the Pure Land, Quickly attain enlightenment to benefit all sentient beings.
-ooOoo-
According to legend, Tara is a female incarnate, has 21 different, is worshiped in different colors.Tara means " . ")
Sutra
Throughout my many lives and until this moment, whatever merit I have accomplished, including the merits arising from this practice and all that I will accomplish, I will return. The direction to benefit beings.
May the sick, war, hunger, and suffering be reduced for all sentient beings, while their wisdom and compassion grow in this and all future lives.
May I realize that all experiences are as hopeless as the dreams of the night, and immediately amenable to seeing self-evident in all appearances.
May I quickly achieve enlightenment to work ceaselessly to free all sentient beings.
Prayer
Prostrate to all the Buddhas and Bodhisattvas: whatever motives you have, any good deeds, any blessings, any omissions, any accomplishments in any life, whatever mental energy, and whatever perfect wisdom you have, you, in a similar way, are on the same path of the Buddhas for the benefit of sentient beings. Pray for the achievement of these qualities.
Promotion
At this moment, for the peoples and nations of the world, let the names of sickness, famine, war, and suffering cease to be heard. Instead, please good karma, merit, riches and prosperity, and may your happiness and good luck always come to them. END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.VIETNAMESE BUDDHIST NUN=GOLDEN LOTUS MONASTERY=AUSTRALIA,SYDNEY.5/11/2018.
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