Some simple Buddhist rituals are for the dead.

Performing chanting and meditation on a Buddha and the Buddha's Pure Land before, during and after a person's death is an important task. It can be a ritual of any Buddha, such as the Buddha of Infinite Light, Avalokitesvara, Kim Cang Slapping, 100 Devas (the Buddha), Satan and Wrath, prank, or Kim Cang-la-blessed. Within the limits of this book, I can not elaborate on the traditional rituals for the dead. Instead, I will present some very simple but essential rituals that a lama or a helper can celebrate for a dying person or a dead person. 

The rituals shown in Appendices A and B, which are among the most common rituals in Tibet, are mainly based on the prayers and meditations on the Buddha of Illumination. The texts I use here are drawn from the works of the great Nyingma teachers. 

If you assume responsibility for celebrating one of these rituals, try to read the bold Tibetan script. But if you want, you can read the translated sentences in Vietnamese. But for the Buddha's mantras and prayers, you have to read the verses in Tibetan or Sanskrit in bold. 

The following instructions will help readers to pronounce the Tibetan words in the following pages so readers can read the prayers. It is important to pay attention to the distinction between bouncy and non-vapor reading of some consonants. So I want the reader to pay attention to reading the following sounds:  

PH and TH: The P and T sounds that are pronounced in Tibetan are phonetically and phonetically, as in Phowa and  thamel . This sounds not pronounce English sounds like  f and  th  as in  fat  and  có . They are pronounced like the English tones  p  and  t  when standing alone. In English,  p  in "Put! "There is a slight difference with  p  in  paper thatdoes not turn on the steam, and  t  in  butter is  different from the one  that  does not turn on the steam in the  shoe. 

CH: It is important to pay attention to the difference in the pronunciation of the vapor and not the vapor in Tibetan. In these appendices, the Tibetan syllable is pronounced with CH followed by, as in  ch'o . This sound is the sound is read to turn slightly more sound. We can see a little pop sound CH 'in English from other cheese with sound  ch  softer in  chess. CH 'and CH' sounds are never pronounced like hard chords in English  chord.

ZH: is a combination of two English sh and z and is pronounced like a consonant in the name Zsa Zsa. 
TS and the corresponding tone has its vibe. TSH is rarely the head of a syllable in English, but we can meet them in the words it and heats. 
DZ reads similar to TS but has z in it. 
NGs and NYs in English are often read aloud. However, their sound can be heard in  Long Island  (can not read g) and  canyon. 

APPENDIX A

Meditations on the four causes of rebirth in the Pure Land of Pure Land
The meditations and prayers in Appendix A are taken from the usual Buddhist teachings (the words of Shakyamuni Buddha). If your mind is touched by these things, you are ready to learn these meditations and prayers. 

They are meditation exercises and pray for the four causes of rebirth in the Pureland of Pure Land. These exercises will give you the opportunity to reincarnate into the pure land. They also equip you with the ability to celebrate the rituals of sacrificing the dead for others. 

According to Buddhist sources, several centuries ago the Buddha of Infinite Buddha became a follower of the Bodhisattva Path. His name was Dharmakara. In front of a buddha named Lokeshvara, he begins his journey by composing the Bodhisattva Vow. She vowed to lead to the future of His Pure Land when He attained the Buddhas of all beings who hear, remember and pray His name with faith and devotion. 

All beings hear the name We will go to our pure land.

If you have faith in the Buddha's vow, wisdom, and compassion, you are ready to receive the effects of the power of prayer. By virtue of the power of causality in the Buddha's prayer, you pray for His name, you will surely be reborn in His Pure Land - within and outside you. Shinran, the twelfth-century monk who founded Jodo Shinshu, the Pure Land School of Japan, said: "If we have a firm belief that only by the will of Germany Vajrayana Buddha can be reborn in the Pure Land of Pure Land, and with that belief we recite the Nembutsu Note of the Buddha, at that moment, we can divide Sharing the benefits of His Divine Providence which is aimed at all sentient beings, 

If, with complete trust, your mind is fully focused on the Buddha of Infinite Light, which is the body of compassion and wisdom, on the power of commemorating His name, then your whole life will be secure. Peace, purity and awareness. You will become a source of such qualities to the people around you. Negative concepts and afflictive emotions are no longer sheltered in your mind. Then you will not need another way to achieve liberation. Such a mind naturally manifests itself in the qualities of all six parami: generosity, morality, patience, diligence, meditation and wisdom. 

If you have faith in the Buddha, you need to use that belief as a way to improve your death and rebirth through meditations such as the Phowa meditation. You must be prepared very soon before you die or before you perform rites for a dying person. If you do not have meditation experience in advance, you may not be able to receive or bring much help from others through prayer or meditation. If you do not have the connection of meditation with the Buddha of Infinite Light and His Pure Land of Pure Land, how can you be reborn into that pure land and guide a dying person to go there? OK? 

A dying person has been trained in this type of meditation before, can meditate on himself and pray, and may not rely on the help of others. Or, if a dying person has meditation experience and a good helper joins together in meditation and prayer, rebirth in the pure land can be easily achieved. 

Therefore, prior training on the four causes is important because your success depends on your spiritual experience. You can practice the four causes by meditating and praying daily for months and years. You can repeatedly repeat the prayers of the Buddha's name and the mantras hundreds of thousands or millions of times. 

If you have trained in the four causes, you will be reborn in the Pure Land even if you have done evil deeds, except for the following two serious deeds. The first is to deny the Dhamma. If you do not acknowledge the Dhamma, you can not have devotion to the Buddha of Infinite Light, because the root cause for reincarnation into the Pure Land is the belief in the Dhamma. The second serious offense is to commit one of five inconsiderate crimes: murdering a mother, killing a father, killing an arahant, destroying the Sangha, bleeding the Buddha. 

The focus of the four causes is the prayers and meditation on the Buddha of the Infinite Buddha and his Pure Land. The Buddha is the embodiment of all enlightened beings and the manifestation of universal truth. The Pure Land of Bliss is the appearance of the Buddha's intellectual light and mental energy as the pure land. 

Even if you are not a follower of the Buddha of Light and you are not even a Buddhist, practicing the four causes will also create great merit. Your mind and all your expressions of speech or action will become peaceful, ensuring you have happy lives. 

Imagine the whole of space in front of you is now the Pureland Pure Land as described in chapter 7: extremely brilliant and beautiful, prosperous and generous, peaceful and blissful, structured. created by intellectual light and intellectual energy. 

In the middle of that pure land, imagine the majestic presence of the omnipotent Buddha, like a huge mountain of light. The illumination of the light of wisdom radiates from his body, illuminates the universe and the pure land with ultimate peace. 

He is thinking of you and looking at you and looking at every sentient being with all-knowing wisdom, with boundless power and unconditional love, like the love of a mother for her only child. 

You can pray and meditate on the four causes for yourself, or another person can do for you, so that you may be reborn in the Pureland of Pure Land. You can do it for others, whether they are dying or alive. Either you and others can do it for yourself and for others. However, the following ritual is expressed in words as if you are doing it for yourself and for all sentient beings. 

With faith, devotion, honesty and joy, focus on the Buddha and meditate on the four causes. This ritual consists of four parts: the initiation ritual, the main ritual on the four causes of rebirth in the Pureland of Pure Land, the mantra and prayers of the title of the Buddha, . 

INTRODUCTION Taking 

Refuge

With sincerity, take the ultimate refuge in the Buddha of Infinite Light; in the Dhamma, are the teachings, the path of spiritual practice and cultivation; the Sangha, the spiritual community of the Bodhisattvas, the Arhats, and the followers. 

Let's repeat three times:  

Sang-gye ch'o-tang tshog-kyi ch'og-nam-la
Where the Buddha, Dharma, and the  

Chang-ch'ub par-tu dag-ni kyab-su-ch 'i
beg for refuge until I reach enlightenment. 

Dag-kee jin-sog gyee-pe sod-nam-kyee
By the virtue of alms and other virtues,  

Dro-la phen-ch'ir sang-gye drub-par-shog Wish
you achieve Buddhahood of all sentient beings. 

Development of Enlightenment (Bodhicitta)

Have compassion, compassion, joy, and equanimity for all sentient beings as for one's own mother. Think that you are praying and meditating for all sentient beings to be reborn in the Pureland of Pure Land. 

Please repeat three times:  

Sem-chen tham-ch'ed de-wa tang-de-we gy-tang den kyur-chig
May all beings have the happiness and the cause of happiness. 

Duk-ngal tang dug-ngal kyi gyu-tang tral-war kyur-chig
May all be free from suffering and the cause of suffering. Pray for all 

-powerful
happiness, and be free from suffering. 

Nye-ring ch'ag-dang nyee tang tral-we tang-nyom tshedmed-pa la ne-par kyur-chig
May all dwell in unbounded peace, free from attachment and hatred of the enemy. 

THE FOUR CAUSE OF REPENTING FOR 
THE REINFORCEMENT OF  REINFORCEMENT

In order to be reborn in a pure land, you have to prepare for yourself in earnest. This preparation includes purifying the negative karmas and performing the actions with the formula of the four causes. The following recapitulation is based on the works of the Third Sister Dodrupchen Rinpoche. He relied on the Amitabhavyuha Sutra to describe the importance of four (or at least three) causes of rebirth in the Pure Land of the Buddha of Infinite Light. 

Cause one: Think of the pure land 

The first reason is to always think and remember the strange beautiful structures, peaceful atmosphere and happy feelings of the Pureland Pure Land. 

The Pureland of Ultimate Bliss is a peaceful and blissful, peaceful and beautiful space, a prosperous and benevolent heaven. There is no known suffering, no concept or manifestation of emotional disturbance, such as greed, hatred and delusion. Everything is created by the light of wisdom and the intellectual energy of peace and bliss. It is an infinite paradise of mountains and fields of light, of rivers and lakes of light, of gardens and flowers of light; of trees and light fruits, roads and light castles. There are innumerable divine beings who shine brightly in various forms, dresses, and activities. They fly and move through space in peace and absolute joy. They visit different lanes of different visions and receive blessings and teachings. You want something. The sound of catechesis and music of the Dhamma is full of space. All the beings present here are in a state of ultimate peace and joy. 

In the middle, beneath the Giant Enlightenment is the Buddha of Infinite Light. His bright young and majestic body is decorated with the good generals of the supreme. He was among the many enlightened beings like the eight Bodhisattvas, including the Avalokiteshvara and the Mahasthamaprapta. The whole space filled with brilliant light radiating from his body. His unconditional love, omniscient wisdom, and omnipotent energy serve all living beings without rest. 

You must constantly apply the four powers of defilements - images, words, emotions, and positive beliefs - to strengthen your memory of the pure land:  

1. Imagine The details of the Pureland Pure Land as stated in chapter 7. 

2. Think of the details of the Pure Land and its qualities in words and prayers. 

3. Feel the sense of presence and the blessings of the Pure Land from the bottom of your heart. 

4. Believe that the Pure Land of the Infinite Buddha is in front of you, and believe in the power of the Buddha's vow to lead you into rebirth in his Pure Land. 

At the moment of death, your mind will be free from the imposed limits of the material body and culture of the environment in which you live. So while you are alive, if you cultivate the habit of seeing and feeling the pure land of your mind, then at the moment of death your perceptions will naturally arise into pure realm, and you will see yourself in it. Therefore, your rebirth in the Pureland Pure Land is natural. 

Not everyone will see the Buddha of Infinite Light and His Pureland Pure Land the same. Our perception depends on our spiritual attainment. Some will find the Pure Land as a pure realm; Others will see it as a pureland realm - even in the realm of Pure Land. 

If you are enlightened, you will see the Buddha of Infinite Light is the Buddha is always present, is primordial wisdom. You will see that Pure Land is the pure land of bliss, the energy and light of the primordial wisdom itself. All appearances and experiences are naturally present as non-dual attitudes. Everything appears as true and pure quality as they are. Buddhist teachings call this pure land is the "pure land of the body of life" (newspaper body) of the Buddha fruit. Being reborn in this pure land is not meant to be reborn in a better world elsewhere. It is the realization of the eternal Buddha-nature, with its inseparable pure land. 

On the other hand, if you are a regular follower, you will see that the Buddha and his Pure Land are a world of peace and happiness, full of enlightened beings with unconditional love, unlimited power - but you will see the world as elsewhere, as if in another realm. You will also enjoy great peace and joy - but you will still experience this with a dualistic mind, using senses and emotions. Everything is impermanent. Buddhist teachings call this state of the Pure Land "the pure land of the body of the present (incarnation)." What is unusual is that people like you and me are in fact all beings - they can be reborn in this realm. And once we are there, we will never regress and will always grow spiritually, 

To be reborn in the pure land of this vision, we must train on four (or three) causes. 

The second cause: Accumulation of virtue 

You must create merit as seeds for rebirth in the Pureland of Pure Land. An active kamma or meritorious act of positive body and mind accumulated with complete faith is paramount to achieving a peaceful and happy outcome, especially to be reborn in the realm. Pure Land. To make merit is to make offerings, to give gifts, to serve others, to recite prayers, to purify bad deeds, to protect one's life, compassion, concern, gentleness, peace, devotion. glass, mindfulness and contemplation. 

Cause 3: Develop the attitude of enlightenment 

To develop the attitude of enlightenment or bodhicitta, you must make vows or resolve to lead all sentient beings, without exception, to the Pure Land of Pure Land without any selfishness and to put them into practice. practice meditation and beneficial actions to others. 

However, quoting the sutras, Lord Dodrupchen points out that the development of bodhicitta is not an essential condition for rebirth in the Pureland of Pure Land. Even so, developing an enlightened attitude will help you to be reborn in the Pure Land and will also help you to become enlightened once you are born into it. Mr. Dodrupchen added that giving a promise or determination is stronger than a wish. He writes: "In order to achieve a wish, it is important to have a strong intention or commitment, such as thinking," In my next lives, I will definitely practice to obtain the essence of compassion and compassion, the path of Buddhism. " As you know, the thought of "I'm going to wake up early" has an impact on waking up on time rather than thinking: "I wish I woke up early." 

The Fourth Cause: Divination and Wish 

The fourth cause is to dedicate all of your merits to cause rebirth in the Pureland of Pure Land and wish to be born into that realm. Even if you have merit, you also need to invest them for a specific purpose by dedicating them and praying non-stop. Direction and aspiration are not only a way to invest merit as a seed to reincarnate into the pure land, but they are also a powerful way to create merit. 

If you imagine having a Buddha in front of you, listening and blessing your wishes, the results of your prayers will surely be much stronger and more effective. 

To achieve aspirations, it is important to rely on a source of power. Therefore, based on a Compassionate Buddha, the Buddha of Compassion, or the Guru Padmasambhava, is very important. These powerful sources must be the teachers you have devoted and have connected through meditation and prayer. You must find that source of power as the embodiment of all the Holy One. Pray to Him for the fulfillment of your wishes. 

When teaching the four causes of rebirth in the Pureland of Pure Land, Buddha Shakyamuni said: 

"Hey, Ananda, there are people who [1] always think about the details of the Buddha [the Infinite Light and His Pure Land]. [2] They create immeasurable merit. [3] They develop bodhicitta. [4] And they dedicate merit and desire to be reborn in the Pureland of Pure Land. When they are about to die, the omniscient Buddha, the Immaculate Buddha, the Annihilating Enemy, and the entourage of many hermits will appear before them and look at them. Seeing the Buddha of Infinite Light, they will die with clear mind. As a result, they will be reborn in the universe of the Pure Land. "

Or, as in the same sutras that you teach, you can also practice the "three causes" (first, second and fourth, do not develop bodhicitta) and still be reborn in the Pure Land. . Always think of the qualities of the Pure Land, make as much merit as possible and then dedicate merit, make a wish, and say, "May I be reborn in the Pureland of Pure Land." 

The rites of the four causes 

Think about or imagine the presence of the Pureland Pure Land, a world of great peace and bliss as described in chapter 7. In the very middle of the Pure Land, You and think of you and all beings with wisdom, compassion and power. This pureland has innumerable enlightened beings in various forms, postures and activities. With devotion entirety, be bowed:  

Di-ne nub-kyi chog-rol teng-ki-cha
Where the country nobility in the West,  

Sang-gye zhing-afford male-tag de-wa-chen 
There realms Pure Pure Land Pure Land of the Buddha. 

Mon-lam spray-yong-trub tshog Gyal-WE-chog 
Be achievements by the power of the wishes of His glory, and in which the Supreme Buddha. 

Se-che sam-mi-khyab la chag-tshal-lo 
And His disciples. All are extremely super-natural. I will bow to them. 

Then with a devotional heart and sweet melody, chant the following lines, and let your mind not be 

confused with what they mean:  chom-de-od-pag-med la ch'ag -halal lo 
The Enlightened One - The Immeasurable! 

CHINESE QUALITY OF THE 

CHINESE Yang-yang tren-no zhing-kham de-wa-chen 
I always remember the Pureland Pure Land. 

Nying-ne tren-pa dren-pa od-pag-med 
I remember thinking of Him - the Buddha of Infinite Light from the bottom of my heart. 

Tse-chig tren-no gyal-se gya-tshoo-khor
I remember the countless glorious Disciples with united mind. 

Chin-kyee lob-shig kyab-med kyob-pe-tshog
Please all the congregants, protectors of the unfortunate people - ask them to bless us. 

Accumulating merit 

Thuk-jee-nyid dag gon Singapore khyed-male-la
The merciful, the protection status, to Him. 

Koo-pe ch'ag-tshal ch'od-trin gya-tshoo-ch'od 
I pay homage respectfully, I offer countless clouds of offerings. 

Dig-tung kun-shag ge-la jey-yi-rang
I repent of all wrongs and evil actions. I am happy with all virtue. 

Ch'o-khor kor-zhin mya-ngen mi-da-sol
Dhammapada, hoping the prelates not to enter Nirvana. 

DEVELOPING THE  

PERFECT DAG-kee kha-nyam dro-we don-led-du
For the benefit of all sentient beings, boundless as the vast space,  

Yang-dag dzog-pe chang-ch'ub drub-che-ch'ir 
To attain omniscient state,  

Sang-gye zhing-kham yong -su jong-wa-yi
The complete achievement of the Pure 

Land of the Buddha,  Nam-thar mon-lam gya-tsho dzog-kyur-chig
With innumerable aspirations and actions of enlightenment - May I be perfected. INTRODUCTION 

AND 

OBJECTIONS Dee-tshon ge-we dag-sog yid-chen-kun
Thanks to the power of merit, including this merit, may all beings and children,  

Ch'i-ma tag-pe zhing-kham de-wa-chen 
In the next life, where the Pureland Pure Land,  

Med-chung ngo-tshar kod-pe rab-dzey-par
Be beautiful with countless miracles, 

Kyey-ne theg-ch'og ga-ton nyong-wa-shog Resurrection 
and enjoy the party of the Supreme [Mahayana]. 

HAPPINESS AND PRAYERS  
HANG DANH DUC PHẬT 

The Mantra of the Infinite Light Buddha

Ami-tabha Hri 

The general meaning of the mantra is: "Body, speech, and mind of the Buddhas, Give us your blessings. " 

The meaning of each word in the Sanskrit mantra is as follows:  

OM (a, o, m): Body, speech, mind of the Buddhas and the three doors of the yogi. (Or: O!)  

AMI (boundless): pervasive, limitless  

TABHA (Light): The blessing, brilliance, power 

HRI: The central syllable of the Buddha of Immaculate Buddha. By reciting the HRI, you are reaching out to or asking for the compassionate wisdom of the Buddha. 

Please repeat this sentence hundreds, thousands and millions of times. Redemptrix 

prayers to the Buddha and the Bodhisattvas of 

the  Amitabha ,  Opagme by reciting the prayers of His name in Tibetan or Sanskrit. Repeat 21 times, hundreds, and thousands of times. 

Tibetan  
Chom-den-de de-zhin-sheg-pa-pa dra-yang-dag Chom-par dzog-to-gye pe od-gon-po pag-du-med-pa la ch'ag-tshal- lo ch'od-do kyab-su ch'i-o. 

TODAY 
Namo bhagavate tathagataya-arhate samyak-sambuddhaya natha-amitabhaya pujayami sharanam gacchami. NAM- 

TIEN TRANSLATION  
The Tathagata, the worshiper, the perfect one, the omniscient Enlightened One, the prostrate, the offering and the refuge. Call upon the 
Bodhisattva Compassion (  Avalokiteshvara , Tibetan:  Chenrezig ) by reciting the prayers of His name in Tibetan or Sanskrit. Repeat the prayer seven or twenty times. 

Tibetan  
Chang-ch'ub sem sem-pa-pa-po ch'en Nying-je ch'en Singapore is coming-pa-pa chen phag re-zig-wang-ch'ug ch'agtshal la-lo ch'od-by-su-ch'i Kyab-o

Sanskrit  
Namo bodhisattva-mahasattva-mahakarunika arya- avalokiteshvaraya pujayami Sharanam-Gacchami. 

TRANSLATION  
Nam-Tieu Dai, Avalanche Avalokiteshvara Bodhisattva, children bow, offerings and refuge. 
Call on him mahasthamaprapta Bodhisattva (Sanskrit:  Mahasthamaprapta ; Tibet:  Thubchenthob ) by chanting his name pink prayer in Tibetan or Sanskrit. Repeat the prayer seven or twenty times. THE CHANGES

OF  
CHANG-CH'ub sem-pa sem-pa-ch'en-po phag-pa thu-ch'enthob la ch'ag-tshal-lo ch'od-do kyab-su-ch'i-o . 

Sanskrit  
Namo bodhisattva-mahasatvaya aryamahasthamapraptaya pujayami Gacchami Sharanam. 

Translated  
South-scale mainland mahasthamaprapta Bodhisattva, the worship, offerings, and life refuge. 

CEREMONIES CLOSING: repatriation AND PRAYER  

Jam pal pa pa khyen tar woo chi tang
As well as the glorious knowledge,  

Kun tu zang po te yang te zhin te 
, too,  

Te tag kun kyi jey su dag lob ch'ir
To yourself self-training by following them,  

Ge wa mobile tag involved CHED rab tu ngo
I dedicate all the merit [for all beings]  

Too-sum sheg-pe Gyal-wa take-CHED-kyee 
all the Buddhas of the three times  

Ngo-wa kang-la chog-tu ngag-pe-tee 
Harshly praises the devotee [merit for others]  

Dag-ki ge-we tsa-wa di-kun-kyang
So all your good deeds,  

Zang-po chod-chir rab -tun-gyi
The son is completely devoured as the best [ Dag-ni ]  

ch'i-we too-ched kyur-pa-na
At the death  

Drib take-CHED-pa-ni tag ch'ir-sal-te
(May all the dark because the children now are removed)  

Delicious-sum nang-wa-ye te tha-thong-ne
Bridge May I see with the Buddha of Boundless Light,  

De-wa chen-kyi zhing-ter rab-tu-dro 
And may I go to the Pure Land of Ultimate Bliss  

Ter-song ne-ni mon-lam di-tag-kyang  Going
there, every wish [of optimal conduct]  

Tham-ched ma-loo delicious-du gyur-war-shog Wish
you recognize all. 

Te-tag ma-loo dag-kee yong-su-kang
By fulfilling all wishes without a wish. 

Jig-ten chi-srid sem-chen phen-par-gyi
May I serve all beings as long as the universe. 

Gyal-we kyil-khor zang-zhing ga-wa-ter
In the noble and joyful  

congregation of the Blessed One Ped-mo tam-pa shin-tu dzey-le-kyee
May I be born into a flower Sacred the most subtle. 

Nang-wa tha-ye Gyal-WE tasty-sum-tu
By personally Buddha of Boundless Light  

Lung antenna pa-yang dag-kee-ter-thob-Shog
May I was ordained [that will be enlightened]. 

Ter-ni dag-kee rab-thob-ne
When fully received  

Trul-ba manga po-thrag-gya-yee life
With hundreds of millions of  

Lo-yi tob -kyee chog-chu nam-su-yang
And with the intellectual power in the 10 directions of the  

Sem-chen nam-la phen-pa mang-gyi
May I bring so much benefit to sentient beings. 

Sang-gye-pe ku-sum nyee ch'in-lab-tang
Through three blessings of Buddha  

Ch'o-mi-'gyur nyid ch'in den-pe-lab-tang
By blessing supreme dharma, unchanging truth  

Ge-dun-ch'ed doo-pe mi ch'in-lab-kyee
Thanks to the blessing of the Sangha, the assembly inseparable,  

Chi-wa tar ngo-mon-lam-pa-Shog Drup 
Bridge May all these devotees and aspirations be accomplished as I have desired. 

Explaining the benefits of remembering and repeating the title of the Infinite Buddha, Buddha Shakyamuni said: 

Shiva, if any, hears the name of the Buddha of Infinite Light, preserving His name in a quiet heart for one day, two days, three days, four days, five days, six day, or seven days - when he dies, he is also retained so the mind is not disordered. The Buddha of Infinite Light with the assembly of disciples and countless Bodhisattvas will appear in front of them. He will be reborn in the Pure Land Pure Land of the Buddha Tathagata Infinite Buddha.

APPENDIX B

Eight secret rituals of Buddhism for the dying and the dead

Most of the meditations and prayers presented in this section are Tantric rituals, which are esoteric. This means that you need to be ordained and ordained specifically for these rituals before you can practice them. Those who have not practiced these rituals should stick with the training. "The four causes of rebirth in the Pureland of Pure Land" are presented in Appendix A.  

INTRODUCTION

I have collected here Some of the most important prayers and meditations to perform rituals for the dead. All have seven parts. 

First, do the initiation of refuge in the Three Jewels. Then develop the enlightened attitude of serving all sentient beings, especially those who are dying or dying 

Second, imagine yourself as Avalokitesvara, the Buddha of Compassion (Tibetan:  Cherezig ), and contemplate Him. Seeing yourself as a Buddha would make the ceremony more effective than celebrating these ceremonies in a normal state of mind. 

Third, with the power of meditation, summon or invite the dead (if they are dead) to the body or the effigy and preach the doctrine. After death, the consciousness of the dead wanders as fast as the wind, less likely to anchor itself, because the dead only have the body of consciousness. So you have to drag the dying mind into the dummy and keep it there with your meditation power and the power of the Buddhas. Then you can teach the dead and be able to free them.

Fourth, give the "sur" was blessed as food for the dead. This is a saying in Tibetan: "No one does not crave food." The mind of the dead can continue to try to get food. They can only enjoy what food is given to them, and the smell of food is easy to enjoy and satisfy. If there is no material to offer "sur", you can skip this section. Or, if there are no favorable conditions to burn or donate food, you can take care of some food and drink to offer, and after the ceremony bring it out in the forest or anywhere clean. and appropriate. 

In rituals for the dead, the mind of the dead is incorporated into the effigy and the request is there to receive the teachings. Beautiful images represent the body of the dead. Name words that represent the words of the person. A clear mirror represents the mind; clean clothes symbolize clothing; a pencil represents the residence; white cushions represent seating; And the bamboo symbolizes something that the dead are attached to. The name of the dead person (to be filled in the space in the space reserved for the following name) will appear below the image representing the dead:  

"May the consciousness of the ______ be settled here. NRI  

THE HISTORY OF THE TISTANT! " 

Fifth, give the instructions. You can speak great words of guidance to the dead or dying with compassion, with gentle voice and inspiration, and with the power of trust. However, if for any reason you feel unsuitable, you may skip this section. 

Friday, prayer and meditation Phowa. With intense and intense prayer, meditation, transfer the mind of the dead into the mind of the Buddha of Infinite Light. This meditation causes the dead to be reborn in the Pure Land of Pure Land (or even attain enlightenment). This is the central part of the ritual for the dead. 

Seventh, if you are doing Phowa as a meditation to train yourself rather than helping the dying person, then you can contemplate on the Buddha of Infinite Light and his life-long mantra. However, this mantra can also be ignored. 

Eighth, finally, dedicate your merits to all sentient beings and especially to the dead, as the cause for reincarnation into the Pure Land of the Infinite Buddha, and then strong prayers for peace, happiness, and rebirth in their Pure Land. 

CEREMONIES CELEBRATED EIGHT 

If exercise is your primary Phowa meditation, which is an essential part of the eight ceremonial, for yourself or for a lifetime, then you should start with  the opening rites (p. 469). Then, go straight to the main ritual of  Phowa meditation practice  (starting on page 502) and ending with  dedication and prayer  (beginning on page 509). You can practice these rituals for several weeks, months, or as part of your daily practice. 

With any meditation, especially Phowa, having some meditation experience before doing it for yourself or the dead or dying is very important. If the dying person also trained the Phowa before, it was very good. 

If you are done for a dead person, you have to do all seven parts. 

First, the ritual must be performed. Then focus on visualizing and reciting the title of the Buddha of Compassion. Then, with the dedication and prayer. You can do these things independently as your daily practice. 

I translated the following rituals as if they were celebrating a ritual for a dead person. But, since the subject and object in the Tibetan verse are often flexible, you can use our pronouns  , ours, her, him,  etc. as appropriate. 

Rites INTRODUCTION 

Refuge

With strong devotion, taking refuge in the Buddha of Boundless Light; where the Dhamma, the doctrine, the path of training and spiritual achievement, the Sangha, the spiritual community of the Bodhisattvas and the followers. 

Please repeat the three times:  

Sang-gye ch'o-tang tshog-kyi ch'og-nam-la 
Where the Buddha, Dharma, and the  

Golden Pagoda Chang-ch'ub par-tu dag-ni kyab- ch'i
rabbit refuge until enlightenment  

Dag-kee jin-SOG gyee-pe sod-male-kyee
Through the merit of generosity and other virtues  

Dro-la phen-to-gye ch'ir drub -par-shog
May I attain Buddhahood for the benefit of all sentient beings. 

Development of enlightened attitudes (bodhichitta)

Create strong compassion for all, thinking that you are about to pray and meditate for the benefit of all beings, so that they can be reborn in the Pureland of Pure Land. Especially to develop strong compassion for the dead. Without strong compassion, meditations like Phowa will not be easy. 

Please repeat three times:  

Sem-chen tham-ch'ed de-wa tang-de-we gy-tang den kyur-chig
May all beings have the happiness and the cause of happiness. 

Dug-ngal tang dug-ngal kyi gyu-tang tral-war kyur-chig
May they escape suffering and causes suffering. 

Dug-ngal med-pe de-wa mi tam-pa-tang dral-war kyurchig
May they never separated from extreme happiness, and be free from suffering. 

Nye-ring ch'ag-dang nyee-tang tral-we tang-nyom tshedmed-pa la ne-par kyur-chig
Pray for them to rest in serenity boundless, free from attachment and relatives hate feudalism 

OUTSTANDING AND 
SELF- RELIGIOUS  AS BUDDHISM FROM HIS 

! Rang-nyid ked-chig tren-pei ting-dzin-kyee
Hri! By visualizing perfecting oneself [as the Buddha of Avalokitesvara] in the instantaneous  

revelation of Tong-pe peep-le pe-ma da-we-den 
From the empty state does not appear a lotus and face the moon. 

Ped-kar hree-tshen yong-su-pa-le kyur 
On it you can see a white lotus flower decorated with HRI word, then this word change  

Thug-jee-dag phag-ch'og nga chen-re -zig
Thanh Duc Compassion, Avalokitesvara 

Zhal Chig ch'ag-zhi-ku-dog kar-la-tsher
Than His brilliant white light, a face and four hands  

Tang-poo nyee Chag-thal-mo thug-kar-jar
palms of hands played His most clasped over his chest  

Ch'ag-ye-ma rin-ch'en og shel-threng-male 
right hand he holds a second crystal rosary precious  

Chag-yon ped-kar DAB-TÜV yu -wa-dzin
His second left hand held a white lotus  

Zhal-dzum chen-tang shang-kyi yib-tho-zhing
His smiling face, his eyes bright, and his nose high and noble  

Wu-tra chang-lo thon-thing kyen-du-khyil
His dark blue hair curled up into a bun [on the top of his head]. 

Chi-tsug rig-dag nang-wa tha-ye-shug
At the top of his head was the Buddha of Infinite Light, the Master of the Lineage. 

Rang-nyid te-tar sal-WE thug-ka-ru
At the heart of imaginary self of each person  

Ped-ma kar-po DAB-TÜV gye-pe-woo
Imagine a lotus flower white bloom with six wings. In the middle of the flower  

Yi-ke hree-tshen dru-trug dab-teng-tu
Imagine a HRI and six petals are six words. 

OM MANI PADME HUNG HRI  

Te-tar sal-WE ku-le od-throo-pe
Be the rays from his body radiate [touches]  

Nang-wa take-CHED follicle-tong lha-yi-ku
All appearances [of the universe] becomes the sacred body, the unity of emptiness and appearances:  

Phag-pe gyal-po thug-je ch'en-por-sal 
[Body of] the Great Compassion, the king of the noble ones. 

Ngag-le from-throo jung-we dra-la-tsog 
[filled with] the rays emitted from the mantra, the sound of the ingredients and  

Trag-pa-ched-trag-ngag-kyi- dra
Every sound became the sound of the mantra, the union of emptiness and sound. 

Tren-tog kye-gag ne-sum tha-tral-horizontal
Memories and thoughts of the pillar in the state of nature, escape from birth, pillar, and kill,  

mama jod-tral gong-pe horizontal -zhag
The idea of ​​winning goes beyond all concepts, expressions, and  

identities of Te-tar sal-we rig-ngag dru-trug-po
Meditation in this way, Six words, Tra-zur mantras  

-nyam yi-ke trug-ma-da
The chant does not reduce the clarity of any part of the mantra. 

The mantra of the Buddha of Compassion

Repeat the mantra hundreds, thousands of times or more:  

OM MANI PADME HUNG (HRI)  

HUNG (pronounced  hoong ) is the Tibetan pronunciation of the Sanskrit word HUM. In some traditions, the word HRI is dropped. 

The general meaning of the mantra:  

Body, speech and mind of the Buddhas with compassion (wisdom) and wisdom (lotus), bless us. Or: Lord Buddha, master of jewels and lotus, please take care of us. 

Or: Lord Buddha's wisdom and compassion, please take care of us. 

The literal meaning of the mantra:  

OM (A, O, M): Body, speech, and mind of the Buddhas and the three doors of the practitioner. (Or: Oh!) 

MANI (jade): Skilful means, satisfying all wishes, compassion. 

PADME (lotus): Wisdom, pure purity. 

HUM / HUNG (merger): The integration of skillful means and wisdom; Or ask the Buddha to bless. HRI (from the center): The central core of Avalokiteshvara (to reach or beg or merge with the compassionate heart of Avalokitesvara.) Many traditions do not use the word HRI. 

Offering the Compassion Buddha

Recite the following mantra:  

Sanskrit  
Om Arya Avalokiteshvara-mandala-saparivara-vajra-argham pad-yam pushpe dhupe aloke gandhe naivedye praticcha svaha Shabda. 

TRANSLATION  
May your Avalokites, Mandalay and His entourage, please accept imperishable water, footwashing, flowers, incense, lamps, perfume, food, and music. May this wish be fulfilled! 

Give praise to the Buddha of Compassion 

Hri! Chom-den thug-je chen-po ni  Hri! 
The respect and compassion who  

Kyon-ma-koo kyee ku-dog-kar
White because he was not marred by any mistakes yet. 

Dzog-sang gye-kyee wu-la-gyen
His head was decorated with the Buddha. 

Thug-jee chen-kyee dro-la zig
His compassionate eyes are watching beings. 

Chen-re zig-la chag-tshal-tod
Buddha of Compassion, I give praise to him. 

OM-NIE PAD-ME HUNG HRI 

Prayer

Ge-wa di-yee nyur-du-dag
By the virtue of this meditation  

Chen-ri zig-wang drub-kyur-ne
May I recognize the Buddha of Compassion . 

Dro-wa chig-kyang ma-loo-pa 
Do not leave behind a sentient being. 

De-yi sa-la khod-par-shog
May I be able to lead all of you to Buddha's fruit. 

MUSCLES  
OF THE DEATH AND TRANSMITTING THE TEACHER

Think of the seat and form of the dead, recite the mantra and the following prayers: 

Om svabhava-shuddhah sarva-dharma svabhava-shuddho-ham
Om! All phenomena are pure in nature; I am pure in the nature  

Tong-pa nyid-tu kyur
All become empty. 

Tong-horizontal-le ped pe-da-ma tang tu teng chúng den kyi
From empty space that appears a lotus and moon throne flowers. 

Nri yong-su kyur-pa le 
There is an NRI. 

Tshe-de kyi phung-po kham-tang kye-ch'ed tham-ched yong-su dzog-pa
Then the word NRI became the body of our dead friend. His body is full of all abilities and senses. 

Son-too kyi ne-kab chi-ta-wa kyur
Like when he was alive [and healthy] 

Repeat the following three times, summoning the dead mind into the form (body or dummy) with your meditative power:  

Hri! Dag-nyid thug-ch'en-poo kur-sal-we
Hri! I envision myself in the form of the Buddha of compassion. 

Thug-ke hri-le od-zer rab-throo-pe
From the word Hri in the heart, the beam is shining. 

Tshe-de south-Shey jig antenna dun-poo-yul
We have brought the consciousness of the people you have killed their children, whether the person is in the world in seven world system  

Kang-na ne-kyang kun -tev-la-tim The
mind that person has entered into the body [body or dummy]  

So bring the mind of the dead into the body through the power of the Buddha of Compassion. 

Na-mo! Ch'og-sum tsa-sum kun-doo thug-jee-lha
Nam-tissue! Through the power of the truth of compassion, the embodiment of the Three Jewels and three good. 

Dug-ngal rang-trol chen-re-zig wang-ki
Avalokiteshvara, the natural liberation of suffering  

Den-pe tob-kyee tshe-de nam-shey-te
May the mind of the dead  

Nyur- wa nyid-tu tsham-chang di-la-khug
Was quickly put on this dummy. 

Om ma-ni pad-me hung hri. Tshe-de-kyi nam-par shey-pa ang-gu-sha dai. 
OM MANI PADME HUNG HRI May the dead mind be brought here. 

Then, thinking that the dead are sitting in front of you, be calm and respectfully impart the following teachings:  

Hri! The le-thal tshe-de khyod-nyon-chig
Hri! Dear dead, you have gone out of this life, listen to me. 

Rig-trug kar-kye dug-ngal dzin-three-ne
In the six realms, any reincarnation into any realm, all full of misery [like living among] alligators. 

Te-le don-ch'ir zug-ming yid-ch'ag-dze
To get rid of them, at this mannequin and words bearing your name, are things to attract your mind and  

go-sum ten-dze. di-la ten-par-zhug
Where to set up your three doors, please sit firmly. 

Nri dza hung bam ho tee-thran-tu
May your mind be brought in and stable in the body! 

Think of the dead sitting firmly and calmly in the chair and listening to the doctrine. 

"SUR" FOR THE DEATH

This offer can be ignored if not practical. Recite the following mantras, asking for the Pure Land Buddha, and drop them all into the ultimate manifestation:  

Om vajra-krodha-hayagriva hum phat 
Om! Vajra 

indescribable indignant wisdom  Om svabhava-shuddhah sarva-dharma svabhava-shuddho-ham
Om! All phenomena are pure nature by nature; I also purity by nature. 

Tong-pa nyid-tu kyur
All become empty. 

First, imagine the materials "sur" is pure, things like endless:  

Tong-pe horizontal-le, rin-po-ch'ee nod-kyi-nang-tu-yon kyi ngoo- zug-zang-wa dra-nyen-pa tri-zhim-pa ro-ngawa reg-cha-jam-pa tong-sum rab-jam nam-khey tha-tangnyam-pa ch'en-po chig-tu kyur.
From that empty state, [appears] a precious vessel filled with desirable things with perfect form, mellow sound, good taste, and [cloth] soft; These things are as endless as the endlessness of the three realms. 

Then, recite the three sacred words and mantras, bless the sur substances to become pure things, like the endless mind:  

OM AH HUM. 
OM AH HUM. 
OM AH HUM HO. 

Om a-karo mukham sarva-dharmanam adyanutpannatvat om ah hum phat svaha
OM! The word AH is the door, because of the primordial inbornity of all phenomena. 

See the "sur" offerings as pleasurable, chanting:  

Dun-tu-rin-po ch'e-yi-nod
In front of you is precious material,  

Yang-shing gya-ch'e page- den-pe 
Soaring, spacious and countless. 

Nang-tu lha-tang mi-sog-kyi
They are filled with dishes of gods and humans. 

Za-father dag-la-sok-ze zhib
foods to eat, chew, lick, suck, and ...  

Father-ch'ang o-la-SOG-kom zho 
beverages such as tea, wine, milk, yogurt , etc.  

Dzed-med yid-zhin ter-tu-kyur
May they become treasures that are endless. 

Repeat this mantra three times, bless the material "sur" so that they become a means of fulfillment and a source of blessings:  

Nama sarva-tathagatebhyoh vishva-mukhebhyah sarvatha kham udgate spharana imam gagana-kham svaha . 
Hail to all the "Tathagata" of the 10 directions, appear at all times as space, radiate this realm of space. May wish be fulfilled! 

Then, the "sur" for the dead as follows:  

Kha-ze ro-ch'og gya-den-pe 
The dishes with hundreds of excellent taste:  

Za-we ze-tang tung- kom
Food to eat, and drink,  

Go-chúng koo-tang yo-CHED-dzey 
clothes to wear and the requisites  

Mi-zed ter-nine-lab-ne 
way to bless those things as the endless treasures,  

Tshe-de khyod-la ngoo-pa-yee 
I dedicate these things to you, our [dead] friends. 

Wang-po trug-dang rab-thun-pe
May they fit your six senses,  

So-soo long-chod spray-tshog-ter
Many different treasures with interesting treasures. 

Ngo-pa chi-zhin thob-kyur-ne 
May you receive them, for I am giving you the favor. 

Thral-tu-ga-dee roo-tshim-zhing
Now, may you be satisfied with the taste of peace and bliss. 

Thar-thug nam-tag sar-chod-shog
Finally, may you attain pure status [Buddhahood]. 

Serve food by burning on a flame of pink and pouring drinks around the fire. Then, as a brief "sur" offering, say the following:  

Dod-yon nam-khey dzod-zhin-tu
May all these desirable things be, endlessly God, 

Long-chod ch'ed-pa med-par-shog 
Endless wealth. 

May all donors
be scrambled and violent  

Rang-wang tu-ni chod-pa-shog 
Enjoy them comfortably. 

Please repeat these last three lines, seven, or several times. 

The heart of the sur praying offering is the mantra of the Buddha of Compassion. So surrender by repeating the mantra many times with devotion to the Buddha and compassion for the dead. 

Repeat hundreds or thousands of times: OM MANI PADME HUNG (HRI)  

At the end of offering sur, chant prayers:  

Kye-ma! Jig-rung ne-su khyam-pe nar-we-dro
Oh! May the beings wander in terrible places,  

Gyalse chen-kyee kyob-pa-shog
Protected by the compassionate children of the Buddha. 

Ye-shey nga-le sem-pey kur-trul-pa
Thanks to the power of the manifestations of the five primordial wisdom as the Bodhisattvas -  

Sa-nying nam-khe nying-po chen-re-zig
Tibetan (Kshitigarbha Akashagarbha, Avalokiteshvara,  

Ch'ag-dor, drib-pa, nam-sel thug-je-yee,
Vajrapani and  

Tsir-de wang-poo. go-nge ned-sel-ne
May the defilements of our five sense organs be eradicated. 

Phun-tshog dod-yon nga-la long-chod-shog
May they enjoy the richness of the exciting scene. 

Thog-med too-ne nyen-pe yi-tam-lha
The individual gods we have served since the beginning of time:  

Dren-ch'od chang-sem nga-la kyab-su-ch'i
Five Boats We are taking refuge in you. 

Thug-jee tshe-de chin-kyee lab-tu-sol 
Please bless our dead with their compassion. 

Di-ne nub-kyi ch'og-rol-na
From here, in the West  

Od-pag med-pe zhing-kham-yod
There is the Pure Land of the Buddha of Infinite Light. 

Su-zhid te-yi tshen-dzin-pa
Whoever remembered his name,  

Zhing-ch'og te-ru kye-war-shog
Pray for them to be born into his pure land. 

INSTRUCTIONS FOR DEATH DHARMA 

With compassion, helpers can transfer the following instructions to the dead in a soft voice, inspiring, powerful and with confidence. These instructions may be dropped if they are not appropriate for any reason. 

First, call the name of the dead. 

Then say three times: "The moment of death has come to you." 

Then say, "Death does not just come to you. All who are born must die. From the rich, the power, to the poor beggars, all must die. No one escaped death. So do not feel sad. Do not cling to relatives or wealth because no one will be able to come to you or help you. The Buddha said:  

If the hour has come, even a king must die, 
Property, friends, relatives will not follow him. 
People go anywhere, stay anywhere,  
Karma as a shadow will follow them. 

If your mind clings to loved ones or wealth, you can fall into the realms of suffering. Therefore, you must remember and rejoice that you have met the Buddha's teachings. Even hearing the title of the Buddha also makes your life meaningful. If you die with faith in the Buddha and feel happy, you will be freed from rebirth in the lower realms and will be reborn in the happy realms. Therefore, you must follow the Buddha, as your guide with devotion. You have to rely on dharma, doctrine, and meditation, that is your path. You must pray to the Sangha, the Bodhisattvas support you. 

"Most of all remember the Buddha of Infinite Light and His Pure Land. Remember the peaceful, blissful and exotic qualities of the Pureland Pure Land, in which there are countless Bodhisattvas and followers such as the Bodhisattva of Compassion and the Great Bodhisattva . 

"The Infinite Buddha promised that if you remembered His name and felt His presence and the qualities of His Pure Land, you would be shielded from the terrible circumstances of the body. medium warm The causes of rebirth in the lower realms are cleansed. And He will lead you to reborn in His Pure Land. 

"Now, in order to be reborn in the Pure Land of Pure Land, please join me in the special Phowa Meditation. 

In the space above you, with devotion, imagine - or, if you can not imagine, you feel - the presence of the Buddha of Infinite Light and the Pureland of His Bliss . 

"Then imagine or think of your mind as a HRI in your heart. Now remember that you no longer have a rough body, but only a mental body. When I say PHAT, think and believe that your mind is in the form of a HRI that launches from your body into the Pure Land. One-pointedness, do not go back to the Pureland Pure Land without looking back. " 

Or if the deceased practiced meditation in the past, the helper can guide them by saying: 

With devotion, visualize above your head in space is the Buddha of Infinite Light and His Pure Land. Then imagine yourself as the Vajrayogini. In the middle of your body, you visualize the central meridian. The upper opening of the central channel opens at the opening at the top of the head. Its lower abdomen is completely sealed at the navel. At the heart of your heart, in the central channel, imagine having a light green ball. In the middle of that sphere of energy, imagine your mind as a red HRI (or a small red sphere). Then, above your head, imagine the Buddha of Infinite Light in the midst of the Pure Land of Ultimate Bliss. 

"Next, join me with great devotion and joyfully praying to the Buddha and the Bodhisattvas. At the end of the prayer, when I say PHAT, you think and believe that your mind raises with the power of energy through the openings at the top of your head and integrates into the mind of the Buddha of Infinite Light and the realm. His Pure Land. " 

This guide may be given before the Phowa rite. 

For instructions or recommendations for high achievement monks, helpers should refer to other texts. 

MEDITATION AND PRAYER phowa:  
transference of consciousness TO Pureland LAC

Phowa is a meditative contemplation with prayers fervently do transference of consciousness of the dead and merge it with the enlightened mind of the Buddha Quantum Optics. 

Through meditation like this, one can be reborn in the Pure Land of Pure Land. Phowa practice at any time is very beneficial and powerful, especially for Phowa to a dying person or in an intermediate stage. At the moment of death, when the mind comes out of the body, you become unconscious. When the mind comes back, you will be outside your body and wander in the middle, depending only on the habits of mind, which you do not know where you end up. At that time, if you can meditate on Phowa, then you can be led to the Pureland of Pure Land, where you will enjoy blissful rebirth without wandering in the middle. 

Therefore, you should train Phowa while you are alive and well, so that your mind is prepared while you are conscious and you will be ready when the time comes. Then, when death comes nearer, you should focus more on Phowa practice, either by your friend or by someone else practicing yourself. When your mind leaves the body, directing it to the familiar pure land is the ideal. 

If you are going to die, this practice will not diminish your life, because the virtue of meditation and blessings of the Buddha only prolongs your life and strengthens your peace of mind. The most important thing is that this training will always help you build trust in the Buddha and the Pure Land and prepare for a better death and rebirth that can happen at any time to young people. or old people. 

If you are doing Phowa for yourself, with the power of devotional energy to the Buddha of Infinite Light, let yourself be absorbed and become one with the Buddha's mind. Immediately, believe your mind and mind-wisdom of the Buddha became one, you completely let go in the state of mindless thought. According to your meditative experience, that awareness is the enlightened nature of the Dzogchen, the merging of the great bliss and the emptiness of the tantra, or the elimination of the concepts The Middle Way (Madhyamika). The arising of such awareness can help you attain Buddhahood or re-birth into the Pure Land. 

Phowa made by someone else for a person still alive is very beneficial for establishing a real connection with them. Phowa can also be executed even weeks after a person dies, because the mind can float here without direction, without the body and can be diverted to the pure. At the very least it will create merit for the dead even if they have been reborn. 

According to some scriptures, if a helper performs Phowa for a dying person, one thing the performer should pay special attention to. If the dying person is young and hopes to survive, wait until their pulse breaks to make Phowa. Many people think that Phowa is only for the dead and dying, so it can scare or resent them. If the dying person is seriously ill and old, and if they are willing to accept such a ceremony, you can do so even when the pulse is still there. They often accept and appreciate such rituals. However, you should do Phowa at any time as a training and if that person is willing to accept it, because doing Phowa for everyone is good, even for young and healthy people. 

In order to make Phowa effective, both Atisha and Milarepa agree that the performer must have attained the "dharma" (Sanskrit: darshanamarga), which means the realization of the ultimate truth, The third of the "five practices" (accumulation of merit, association, awareness, meditation, and transcendental training, ie, buddhahood). Most of us may not reach that level. However, in general, the meditator is said to be qualified to perform Phowa if they have devotion to the Buddha of Infinite Light, have compassion for the dead, and have practiced well on this meditation before . 

Meditation 

With a calm mind, focus on the point, you go to meditation Phowa with complete faith in the Buddha. Meditation with pure images or awareness, pure prayerful words or prayers, and pure feelings of devotion to the Buddha of Infinite Buddha, as well as strong compassion for all sentient beings, especially the dead. 

First, imagine the person you are practicing Phowa in the sacred form of the Vajrayana. It helps to change your common perceptions of seeing and feeling others as impure, defiled, and ignorant. Vajra is a natural-intellectual in female form, symbolizing generosity. His reddish skin symbolizes his passionate power. His stand represents the willingness to serve everyone, and his body does not cover clothing that indicates fearlessness, decorated with jewels symbolizing riches and wealth. In his right hand, he holds up a curved blade, which represents the primordial wisdom that cuts off the grasp of the clinging ego. In his left hand he held a skull full of lush water, symbolizing great bliss. 

Imagine the central meridians in the body of the Vajrayana. It is a light blue light channel, straight, empty, transparent, transparent. The bottom of it is closed at the navel and the upper end is extended at the opening at the top of the head. The other openings of his body are completely closed. In the central meridian of His heart, the mind of the dead is in red HRI. If you are unfamiliar with the word HRI, imagine it as a red light sphere. The HRI is surrounded by a light green or light air. 

In some traditions, it is also taught to see in meditation that nine of the ten openings of the dead body are sealed in red HRI. They are openings of the anus, genitalia, mouth, nostrils, eyes and ears. The door at the opening at the top of the head is completely opened, so that the mind escapes to integrate into the mind of the Buddha. 

In addition, the helper or ceremonial person should sit behind the head of the dead or dying. Do not place religious objects around where the lower body and legs point out. From the beginning of the dissolution, one should not touch a lower body of the dead. No one close to the foot or lower body of the dead. If they do so, they may draw the attention of the dead to the bottom and cause them to escape the lower doors. 

Imagine that the world you are sitting here is the Pure Land of Ultimate Bliss. This is a beautiful world with fields, hills, fruit, gardens, rivers, streams, trees, and fruit, all made of light. The divine beings with the glowing light are flying and moving through space in peace and absolute joy. The soft sounds of the doctrine and the music of the Dharma are full of air. All phenomena are in a perfect peace. Always imagine, think and feel the same qualities of the Pure Land, as if these qualities were in front of you. 

Then, in the sky, between the clouds of light, imagine the Buddha of Lightning. His light red body is decorated with good generals of perfection. 

Sitting in a meditative position, he wore a simple robe of an ascetic. With a calm expression, his hands held a vase full of light. He shone, filled with countless worlds and pure land with the light radiating from his body, bringing peace and bliss to all his light touched. His bright face with a smile of joy. His eyes look at you with love and wisdom. 

Develop a deep belief in the Buddha by thinking that His unconditional love looks upon each one of us with all our love as a mother's love for her only child. His omniscient wisdom sees everything happening at the same time. His immeasurable and universal power soothes all the sufferings of the world, brings peace and happiness to all. He was the Buddha who vowed to lead all those who faithfully prayed to His Pure Land. 

He is the embodiment of all enlightened beings. He is the expression of the pure nature and the enlightened qualities of the whole universe. He is the reflection of your own enlightened qualities, which are all inherited by our own nature. Only by touching the light from his body, purifies all fear, confusion, suffering, sadness, and negative karma of all. 

Also, visualize the Buddha of Infinite Light surrounded by the Bodhisatta of Compassion, the Great Bodhisattva, and the numerous assemblies of other enlightened beings in various forms, Different postures and activities. All of you are looking at you with love, wisdom and power. 

Feel warm with the presence of the multitude of enlightened beings; All of you are looking at you and thinking of you with love. Feel that your rebirth in the Pure Land of Pure Land is absolutely assured by the power of the Buddha's Vajra Light and the blessings of all enlightened beings. Feel that you are fully protected from any fear by the mighty power of the infinite enlightened. Know that you are safe with the presence of the enlightened ones. Experience that all your needs are met entirely by the presence of the Buddha. "At the moment of death, a feeling of happiness and trust, rather than fear and confusion, is very important," Chagmed Rinpoche said. 

If you can see the Buddha of Infinite Light with such qualities, your mind will spread and transform into the same qualities. That is the most important purpose of such training. 

You can also think and believe that the Buddha of Light is inseparable from your teacher. Often, dhangas are the primary means of our lives to awaken and strengthen our spiritual awareness and experience. If this is true of you, that familiar positive memory will be an effective means of reaching the pure land, whether it be an inner or external experience. 

I would like to emphasize that in order to perform Phowa for others, you must have good and solid experience in meditating on the Buddha. In general, those who have developed mental energy through concentration, whether they have little or no meditative experience of the pure land, can also bring their minds or the dead out body, but can not lead that mind to the Pure Land. But those who are meditated with the Buddha of Infinite Light and the Pureland of Pure Land, will be able to transfer the mind to the real Pure Land. Therefore, establish a connection of meditation with the Buddha and the Pure Land by always thinking of the Buddha and the Pure Land, accumulating merit, praying with enlightenment, Belief is the most important thing. 

Pray

First of all, let's get rid of all binary awareness in space by reciting the following Sanskrit mantra:  

Om maha-shunyata-jnana-vajra svabhava-atmakon-ham
om! You have the impermanent nature of great emptiness and wisdom. 

Then, chanting the following, imagine the dead or dying in the form of 

Ah Vajra  Ah! Rang-nang lhun-drub tag-pa rab-jam-zhing
Oh! All awareness of the natural child appears as pure Buddha realm,  

Kod-pa rab-dzog de-wa chen-kyi-woo
Buddha Land is completely solemn. At the center of this realm  

Tshe-de-zhi-loo dor-je nal-jor-ma
The dead in the body of Vajrayogini Vajrayogini  

Zhal-chig ch'ag-nyee mar-sal tri-thod-dzin
There is one face, two hands, transparent red, holding a curved knife and a skull. 

Zhab-nyee dor-tab chen-sum male-Khar-zig
I strike a pose ahead [of compassion] and three eyes looking at the sky  

De-yi khong-woo tsa-wu-ma
In the center [Friendly child is the central meridian,  

Bom da-nyuk tsam-pa-la
As thick as arrow bamboo,  

Tong-sang od-kyi bu-ku-chen 
Empty, clear and glowing. 

Yar-na tshang-bug ney-su-har The
upper end of the central meridian opens at the opening at the top of the head, and  

Mar-na te-war zug-pa-yi
reaches its navel. 

Nying-khar tshig-kyee ched-pe-teng
On the knot at heart  

Lung-ki thig-le jang-kye-woo 
In the middle of a green sphere with gas [energy]  

Rig-pa hri-yig mar-por-sal
The heart of the child is in the form of a red HRI. 

Chi-wor tru-kang tsam-kyi-teng
Around the top of the head with an arm  

Sang-gye nang-wa tha-ye-ni
Imagine the Buddha of  

Imagination Tshen-pe dzog-pe phung-por-al
Adorned with good generals and great beauty  

Moo-koo trag-poo sol-wa-deb 
Prayer to Him with great devotion. 

Chanting the rosary prayers to the Buddha and the Bodhisattva

Then, with the power of compassion for all sentient beings, and especially for the dead, and the energy of total devotion to the Buddha of Infinite Light, recite the following rosary with the most pleasant sounds in Sanskrit or Tibetan. Repeat seven, twenty, or several times. 

Tibetan  
Chom-den-de de-zhin-sheg-pa-pa dra-yang-dag Chom-par dzog-to-gye pe od-gon-po pag-du-med-pa la ch'ag-tsallo ch 'od-do Kyab-ch'i-o su

Sanskrit  
Namo bhagavate tathagataya-arhate Samyak-sambuddhaya Natha-amitabhaya pujayami Gacchami Sharanam. NAM- 

TIEN  
MODELS The Tathagata, the Perfect One, the Enlightened One, the Prophet, the Prophet, the Offering, and the Refuge. 

Then recite the memorial of the Bodhisattva  Avalokiteshvara in Tibetan or Sanskrit. 

Repeat three, seven, or multiple times. 

Tibetan  
Chang-ch'ub sem sem-pa-pa-po ch'en Nying-je ch'en Singapore is coming-pa-pa chen phag-re-zig-wang-ch'ub la ch'ag tsallo ch'od-by-su-ch'i Kyab-o

Sanskrit  
Namo bodhisattva-mahasattva-mahakarunika arya- avalokiteshvaraya pujayami Gacchami Sharanam. 

TRANSLATION  
Nam-tissue, Bodhisattva Avalokitesvara Bodhisattva, children bowing, offering and refuge. 

Then recite the memorial of the Mahasthamaprapta in Tibetan or Sanskrit. 

Repeat three, seven, or more times  

in Tibetan 
Chang-ch'ub sem sem-pa-pa-pa ch'en Singapore receiver-ch'enthob phag-la-Tsal ch'ag ch'od-do-lo-su-ch'i Kyab-o

Sanskrit  
Namo bodhisattva-mahasattvaya arya-mahasthamapraptaya pujayami sharanam gacchami. 

Translated  

South-scale mainland mahasthamaprapta Bodhisattva, the worship, offerings, and life refuge. 

Phowa meditation practice

In the following meditation, practiced with the power of veneration, you see the Buddha of Infinite Light as inseparable from your teacher, and you integrate your mind with his Bodhi mind. Bodhi mind of the Buddha is the state of autonomous and pure land unparalleled. It is also the supreme state of the dharma body. If you are a highly accomplished meditator, you can attain Buddhahood by integrating with the Bodhi mind of the Buddha, the universal truth. If you are an ordinary meditator, you will not attain Buddhahood, but through such venerable prayer and meditative incarnation, you will surely be reborn in the Pure Land of Pure Land, or at least be able to attain Buddhahood. Rebirth into that realm by the power of the Buddha and your respect. This kind of meditation can also help you to integrate your mind with the Buddha in a short amount of time by giving you the glimmer of cognition during death (as discussed in Chapter 3, "The Ultimate Nature" ), even if you can not maintain that awareness. Even a blink of the Buddha's mind experience - also known as buddhahood or the mind of mind - will be a great source of merit and a powerful cause for rebirth in the Pure Land of Joy. . 

E-ma-ho! Ne rang-nang ton-kyi og-min on
Absolutely! In that state of self-starter, Pure Land Buddhism absolutely supreme,  

Yid ted-gye ja-Kur thrig-pe dragon
In between luminous shine of devotion immense  

Kyab kun-doo tsa-WE la-ma ni
Vi the master of the child, the embodiment of all the refuge. 

Ku-ma-yin tang-me loo
Not present in a normal body  

Pal-to-gye nang-thei ngo-wo zhug
Which is the pure body of the Buddha of Immaculate Buddha. 

Yid moo-koo in sol-deb deb
I pray to Him with great veneration. 

Ch'in-kyee-lob 
bless your child in the journey of meditation on the road Phowa. 

Og ne-min drod-par ch'in-kyee lob
Bless me to reach the Pure Unparalleled. 

Ying ch'o-koo gyal-sa zin-par shog
May I attain the supreme state of the dharma body [ generous and absolute peace]. 

Repeat the above nine lines three or more times. Finally, repeat the last three lines. 

Then, while focusing on the mind of the dead in the form of the word HRI, as you have envisioned before, say five HRI whispers. 

Next, with the most heart and respect, you scream PHAT! five times. When you are shouting PHAT !, imagine, the heart of the dead - in the form of a red HRI in a green energy sphere - launched by the power of veneration and force. of the green energy sphere, through the central meridian of the dead. It ejects out of the openings on the top of the dead and joins in the middle of the body of the Infinite Buddha, the mind of wisdom, like the water into the water, repeated five times. After the last time, feel and believe that the mind of the dead has completely become one with the omniscient mind of the Buddha of Light. Be sure to remain in that experience for a moment. 

According to the doctrine, if you are doing Phowa for a dying person, the best time to do so is when the breath and his pulse stop. At that time, their minds can be transferred to the Pure Land thanks to the support of meditation, because their energies are just ending, and they have not been trapped in any illusory network of the next life. . Although Phowa can not make someone reborn in the Pure Land, and during this time the dead are attracted to the afflicted experiences, the virtue of meditation will certainly stay with them and will ripen. when there are opportunities. 

You can also use the fusion of your mind with the lama's mind as the practice of Phowa. At the moment of death, visualize your mind as a red HRI or white AH. Then, with the power of gas energy, your mind goes up from your body, merging into the mind of your master lama, who is sitting in the space above your head. Then the lama flew higher and higher and went to the Pureland of Pure Land. Finally, meditate in the inseparable state of your mind and the mind of the lama. 

Mr. Tsele writes: "Recognize your pure inner self. Follow the doctrine strictly without falling into the path of illusion. Integrate [your mind or the mind of the dead] into the ultimate plane. That's called Phowa. " 

PRAYER AND THE BUDDHISM OF THE BUDDHA BUDDHA

If you are doing Phowa as a training, not a real ritual for a dead person, then at the end, if you wish, you can pray and visualize the Buddha Buddha. Life expectancy is long. 

First, see the Buddha of Infinite Light which you are contemplating about Him, melting into a sphere of light. Globe merges into you, and you immediately become the Buddha of Infinity Life. His skin was bright red, and He sat in meditation posture on a lotus and moon. He is in the shape of the Than Body, head crown, silk costume, and jewelery. His hands, in meditation posture, hold a vase full of longevity. 

De-tse od-pag med-pe-ku
Then the image of the Buddha of Infinite Light 

Od-du zhu-ne rang-la-thim
Melted into light and merged into the  

Kyen-tee itself ked-chig tren-dzog-su So 
it's you, quickly  

Rang-yang tshe-pag med-tu -kyur
Become an Infinite Life Buddha  

Then, with a devoted heart, recite the following mantra, pray to the Buddha of Infinite Life to receive the blessings of enlightenment and longevity. Repeat 21 times, 100 times, or more. 

Sanskrit mantras Tibetans CHEMICAL  
Om amarani dziwandaye SOHA

mantra Sanskrit  
Om amarani-jivantaye svaha. 

TRANSLATION  
Om! Life is immortal. May this wish be fulfilled! 

MEMORY OF THE NEXT 

If you are doing Phowa for a dead person and using a dummy, you can cremate the dummy with the ritual below, if you wish. Remind yourself that you are the Buddha of Compassion, as you have imagined from the beginning. When you hold a torch and light a dummy, chant the poem below. Remember that you, the Buddha of Compassion, are burning the effigy of the dead, with a fire, the power of pure and natural purity. Your meditative power purifies the body, mind, emotion and karmic accumulation of the dead into pure pride, leaving no trace at all. 

Hung! Ka-tag troo-tral me-thab-du 
HUM! In the incinerator of pristine purity unbound by the concept,  

Rang-chung ye-shey me-bar-be
Stoked the flames [intellectual] natural presence,  

Tshan homer male-tok bud-shing-kun
All the concepts of the characteristics [body] is the fuel  

Lhag-med Dzod-Chig dzo-la-ram 
Con Burn with a bright flame without leaving anything behind. RAM! 

Nyon-mong ye-shey me-la-sreg
I burn afflictive emotions with the flames of pristine intellect. 

Dag-nyee dag-med ying-su-sreg
The burning [concept of] the two ego-personalities and transformed into the selfless realm. 

Kun-zhi ma-rig-book-cover nyee
The universal platform with two types of ignorance [innate and assigned to]  

Zhon-nu bum-ku'i dragon-du-sreg
The burning of vast range of The body is fresh. 

Khor-wa dog-med gya-yee-dab 
The seal [of the door] of samsara for them not come back. 

DoD-trol-zhi ma'i tasty-kyur Hannah
May they realize deliverance platform pristine  

Tha-ye dro-don yong-drub-Shog
And completing the endless service to all beings. 

While burning the dummy, continue to chant and repeat OM MANI PADME HUNG, the 100 syllable mantras, the purified mantras and other prayers. At the end, sprinkle your ashes with water that has been blessed and spread the blessed substance to the ashes. Finally, meditation is in the state of no-thought. Then put the dummy ashes in a clean and beautiful place - on the ground, in the river or on the sea. 

For the cremation of a real body, the execution of a cremation rite is important. But if you can not do a detailed ritual, this ritual can also be performed, provided that you have been trained and trained in the ritual. 

PRAYER AND PRAYER  

PRA YEAR WOULD LIKE TAR KHYEN PRAYE
As a wise man knows,  

Kun tu zang po te yang te zhin te
Pho Hien also,  

Te tag kun kyi jey su dag lob ch'ir
To I've been training myself by following him,  

Ge wa di tag tham ched rab tu ngo
Con 

devotees of all merits [for all beings]  Too-sum sheg-pe gyal-wa tham-ched-kyee
All The three buddhas 

Ngo-wa kang-la chog-tu ngag-pe-tee
Harshly praised the dedication [merit for others]  
Dag-ki ge-we tsa-wa di-kun-kyang
So all the good deeds of children,  

Zang-po chir chod-rab-tu ngo-war-gyi
I completely dedicate deeds as optimal [for others]  

Dag-ni ch'i-too-CHED chúng kyur-pa-na
at I die,  

Drib-pa take-CHED tag-ni-sal-te ch'ir
May all of the dark because of the industry are removed  

Ngon-sum nang-wa-ye te tha-thong-ne 
May I see In the presence of the Buddha of Infinite Light,  

De-wa chen-kyi zhing-ter rab-tu-dro
And may I go to Pure Land  

Ter-song ne-ni di-tag-kyang


Going  there, every wish [of optimal conduct]  Tham-ched ma-loo delicious-du gyur-war-shog Wish
you recognize all. 

Te-tag ma-loo dag-kee yong-su-kang
By fulfilling all wishes without a wish. 

Jig-ten chi-srid sem-chen phen-par-gyi
May I serve all beings as long as the universe. 

Gyal-we kyil-khor zang-zhing ga-wa-ter
In the noble  and joyful  

congregation of the oppressed one Ped-mo tam-pa shin-tu dzey-le-kyee 
May I be born into a flower Sacred the most subtle. 

Nang-wa-ye forgive delicious Gyal-WE-sum-tu
By personally Buddha of Boundless Light  

Lung antenna yang dag-kee pa-ter-thob-Shog
May I be born [to be enlightened]. 

Trà-ni-dà-kee lung-ten rab-thob-ne
Having received the full life  -sparing  

Trul-wa mang-po che-wa thrag-gya-yee 
With hundreds of millions of  

Lo- kyee chog-chu nam-su-yang 
And with the wisdom in the ten directions of  

Sem-chen nam-la phen-pa mang-po gyi 
May I bring great benefit to beings. 

Sang-gye-pe ku-sum nyee ch'in-lab-tang 
Through three blessings of Buddha  

Ch'o-mi-'gyur nyid ch'in den-pe-lab-tang 
By blessing supreme dharma, unchanging truth  

Ge-dun-ch'ed doo-pe mi ch'in-lab-kyee 
Thanks to the blessing of the Sangha, the assembly inseparable, 

I
wish all these devotions  and aspirations were as fulfilled as I had hoped. 

GLOSSARY

The Tibetan words in this glossary were first written with phonetic writing followed by transliteration. 

Amitabha , see the Buddha of Infinite Light. 

Arhats  ( Tibetan :  Arhat , Tibetan:  Dhamma, Dhamma, Pa ), Arahants are the sages of Buddhism who mastered the Their enemies, ie the things that cause emotion and emotion. Although Buddhas are also called Arahants, this term is mainly used for saints who have attained high levels of attainment through the training of ordinary Buddhism (ie, the Buddhist sutras Against the Vajrayana or secular Buddhism, the legacy of "those who listen to the teachings" (Sanskrit) [Sanskrit:  shravakaand "lonely Buddhas" (Sanskrit:  pratyeka-buddha ). 

Amitayus  (Sanskrit): Buddha of Infinite Life . 

Mother-beings : All sentient beings. Every living thing, even the smallest insect, in a lifetime has been our mother, and thus we are taught to treat all sentient beings with the mind. 

Three causes : the four causes of the  

three bodies  (Sanskrit:  trikaya , Tibetan:  kusum, sKu gSum ): Three aspects of the Buddha. The ultimate body (Sanskrit:  dharmakaya  - dharmakaya) is the empty hue of the pure Buddha. Body of life (Sanskrit:  sambhogakaya- report body) is the true form of Buddhism that the Buddhas enjoy. They possess the richness of the qualities-the Buddha and the prosperity of the Pure Land Buddhas, but they are all in the state of being as eternal. The body (Sanskrit:  nirmanakaya - reincarnation) is the material body that ordinary people can see the form of a Buddha. 

Wise Intelligent  (Tibetan:  Rigdzin, Rig 'dzin ; Sanskrit:  vidyadhara ): A trophy for the tantric masters or those who have high achievement through Buddhist practice. 

Medical Tara : One of the 21 Buddhas in the female form that the Mahayana Buddhism calls the Buddhas Tara (Sanskrit:  savioress , Tibetan:  drolma, sGrol Ma). He is respected as a source of merit and longevity. 

Vajrayana Seven Streams : A special prayer to Guru Padmasambhava, in seven lines, with five levels of meaning and meditation. See  Journey to Enlightenment (Enlightened Journey), pp 166-190. 

Ultimate Nature (Tibetan:  ne lug, gNas Lugs ): Things are as they are, the ultimate way of being. This term implies the inseparability of appearances and emptiness (rúpa and emptiness) -the real state of mind and matter. The "ultimate nature phase" is also called  chonyi (Ch'os Nyid) bardo  in Tibetan. 

Relief of the body  (Sanskrit:  Sambhogakaya): see the body 

Bodhichitta  (Sanskrit:  Bodhichitta, Enlightenment, Enlightenment): In the teachings of Mahayana Buddhism, bodhicitta means taking responsibility for serving all sentient beings. Bodhi mind has two aspects. The first aspect is the wish for enlightenment that we cultivate in the mind by cultivating the four immeasurables: the word, the compassion, the joy, the discharge. The second aspect requires the application of this desire in action by practicing the six paramitas: generosity, morality, patience, diligence, meditation, wisdom. We can incorporate the practice of bodhicitta with the practice of the Pure Land. Before we start practicing the Pureland of Pure Land, we should think that we practice for the benefit of all sentient beings. Then think that all sentient beings are associating with us in our meditation, our prayers, and believing that all sentient beings will be reborn in the Pure Land. At the end, To dedicate all their merits to all sentient beings as a cause for their rebirth in the Pure Land. This simple practice represents both aspects of bodhicitta practice. 

Bodhisattva  (Sanskrit:  Bodhisattva ): A practitioner is considered to reach enlightenment, developing bodhicitta, may bring happiness and enlightenment for all sentient beings not because of little interest at all. Bodhisattvas are those who follow the Mahayana path and this path leads them to attain Buddhahood. The ultimate goal is to attain Buddhahood, but they remain Bodhisattvas until they reach that goal. Bodhisattva must go through ten stages (cross) on the way to become a Buddha. 

Four causesThere are four reasons for being reborn in the Pure Land. The four causes are: 1) Always remember the qualities of the Pureland Pure Land with the Buddha of Infinite Light, 2) accumulate merit, 3) develop bodhicitta, or attain enlightenment, and 4 devotional merit causes rebirth in the Pureland of Pure Land, and prayer is reborn in it. One can also cultivate the "three causes" (the first, second and fourth causes), without the development of bodhicitta, to be reborn in the Pureland of Pure Land. 

Feast of offerings  (Tibetan:  tsog khor, Tshogs; Khor ; Sanskrit:  ganachakra, the wheel of the congregation): An important rite in tantric practice consists of three congregations: the congregation of the gods, the congregation of food and drink, the materials of the meal the party, and the congregation of men and women offering the feast. 

The Ultimate Realm  (Tibetan:  for ying, Ch'os dByings , Sanskrit:  dharmadhatu ): The ultimate realm or space contains all the boundless openness of righteousness . Buddhahood is the unity of the primordial wisdom and the ultimate realms of the mind objects. 

Six-syllable mantra  Watch  OM MANI PADME HUM HRI. 

"  Tibet":  dag dzin, bDag 'Dzin , Sanskrit:  atmagraha): "Fall" is the root of mental delusions, afflictions, and physical illness. It is the attachment of the mind, which comes from clinging to oneself as "I", "mine", and clinging to other things like "this", "the other", "him", " "When the clinging becomes tighter, the pain and confusion become more severe and intense. When clinging loosely, we will be peaceful and comfortable. The total abolition of attachment is complete liberation. 

The Pureland of Ultimate Bliss  (Sanskrit:  Sukhavati ; Tibetan:  Dewachen, bDe Ba Chan): A world or heaven of the Buddhas. There are two types of pure. One is the ultimate purity of the "body of life" (sambhogakaya). The two are the relative pureness of the "manifest body" (nirmanakaya). Therefore, there are the Pure Land of the body and the Pure Land of the body of the body ( see the  Three Truths). The Pureland Pure Land which is discussed in this book is the manifested body. It is manifested by the power of the Buddha's Vow. All those who have accumulated the "four causes" (or "the three causes") will be reborn here by the power of His prayer. 

The  Mahayana (Sanskrit:  Mahasthamaprapta , Tibetan  , Thuchenthob, Ch'en Thob): The title of a Bodhisattva symbolizes strength or power. In the Pureland of Bliss, he is one of the highest Bodhisattvas, second only to Avalokiteshvara. 

Da-ka  (Tibetan:  daka, khadro, mKha '' Gro ): 1) A Buddhist system in the male form. 2) Male principle in tantric Buddhism. 

Da-ki-ni  (Sanskrit:  da-ki-ni ; Tibetan:  khadroma, mKha '' Gro Ma): A term used in Tantric Buddhism with many meanings: 1) A Buddha in female form, 2) The principle of emptiness of the unity of wisdom and emptiness, or the wisdom of wisdom and the skillful means, or the emptiness of emptiness and compassion, 3) A high-achievement female god, guarding and guiding the tantric teachings and followers. Da-ki-ni can be serene, angry, or angry. 4) In Tibet, Daikin is also a title to pay tribute to the senior masters and consorts of high lamas. 

Delog  (Tibetan:  'Das Log): A "return from the dead." In Tibet many people (both men and women) die for a number of days, then relive the narrative of what they have experienced and their experience in the near-death process, the dark nature. posterior, and intermediate. 

The Infinite Buddha  (Sanskrit:  Amitabha ; Tibetan:  Opagme, A'od dPagMed ): The Buddha reigns the Pure Land of Pure Land. His name in Sanskrit is Amitabha, translated as "Infinite Light" or "Infinite Light". See  the Infinite Buddha; Vow of the Buddha of Infinite Light. 

The Buddha of Infinite Life  (Sanskrit  Amitayus , Tibetan:  Tsepame, Tshe dPag Med): A Shade of Amitabha, the Buddha of Infinite Light. Amitabha Buddha appeared in the reincarnation and led his followers to his Pure Land when they died. As the Buddha of Infinite Life, He appeared in the reporter body and gave life to the believers. It's just a microscope but there are different names because of different qualities and actions. 

Dudtsi  (Tibetan:  bDud rTsi ; Sanskrit:  Amrita , orange route): The staff recommended herbal healing and deliverance has been blessed by the rituals of meditation for days by a mass of meditators. 

Dzogchen or Dzogpa Chenpo  (Tibetan:  rDzogs Ch'en or rDzogs Pa Ch'en Po Sanskrit:  Mahasandhi or Ati Yoga): The highest rank of the nine surplus or nine periods of mediation, meditation, and accomplishment, according to the Nyingma school of Tibetan Buddhism. 

Guru Padmasambhava  : One of the sages and teachers of Tantric Buddhism, known in Tibetan as Guru Rinpoche, the Precious Teacher. From India, he traveled to Tibet in the eighth century and established Tibetan Buddhism, tamed the human and inhuman forces against the Dhamma, transmitted the Vajrayana teachings, and By his mystical power, he hid the doctrine and religious objects for the future believers. These hidden teachings and treasures (Tibet,  terma, gTer Ma ) are still today discovered in Tibet. 

Guru Rinpoche: see Guru Padmasambhava. 

Guru Yoga  : A practice in which one accepts a spiritual teacher or a teacher, as Guru Padmasambhava as the object and source of spiritual inspiration, blessing, and awakening. 

Guru : See the lama. 

Enlightenment or Enlightenment  (Sanskrit:  Nirmanakaya ): see the body. 

Orientation  (Tibetan:  ngo wa, bsNgo Ba ): A practice in which we think and pray for all our merits to cause happiness and enlightenment for all sentient beings. . 

Diamond Bar : A professor or teacher of Tantric teachings. 

Lama  (Sanskrit:  Guru): A term for Tibetans refers to male or female heiresses. A lama must be a knowledgeable person and / or a accomplished monk. The lamas preside and conduct ceremonies such as sacrifices for the dead. 

The Vow of the Buddha of Infinite Light : The promise or desire (Sanskrit,  pranidhana ) of the Buddha of Infinite Light is very important in the teachings of the Pure Land of Ultimate Bliss. Thanks to the power of His prayer, the Pure Land of Pure Land is manifested for the benefit of sentient beings, giving them rebirth there. In addition, any sentient being who accumulates four causes (or at least three) will be reborn in this Pure Land by virtue of His vow. 

Management of Dependent : (Tibetan:  tendrel, rTen 'Brel ; Sanskrit: pratitya-samutpada): According to Buddhism, no mental state or material phenomena develops or operates independently, either by chance or by the action of a super power, but by dependence. each of the causes and conditions (cause and condition). The life of beings develops and operates through a series of factors such as ignorance (unconditioned state), consciousness, rupa and nama (six senses), touch, birth, death and death. If we recognize the ultimate nature, we will get rid of ignorance and thus we will stop the wheel rotation of the chain of twelve causes by reversing the causes and eventually attain complete liberation. , enlightenment (Buddha fruit). The concept that I call causality has been interpreted in various ways, such as dependent origination, conditioned origination, etc. 

Mandala  (Sanskrit:  Mandala ; Tibet:  kyil khor, dKyil 'Khor ): 1) A congregation of many gods. 2) a group of gods; 3) An altar dedicated to the tantric ceremony. 4) A symbol or a graph of the Buddha Pure Land. 5) A large block of wealth and treasure. 

Five Tathagata (Buddhist Family): According to tantric Buddhism, sentient beings experience ignorance of their lives with the characteristics of the five aggregates (sense, feeling, perception, volition, and consciousness), the five elements (or the five elements: earth, water, fire, wind, and nothingness), and five emotional disturbances (greed, hatred, delusion, jealousy). When you are enlightened, the presence of the Five Buddhas within you will awaken because you have recognized the five aggregates as the five male Buddhas, the five elements as the five female Buddhas, the five afflictive emotions are the five mental . 

1. The blue (Buddhist enlightenment) family radiates the center of the mandala that symbolizes the Enlightened Enlightenment. To control this family of Buddhas is the unity of the Vairochana Buddha, the pure consciousness, and the Dhatvisvari female Buddha, the pure quality of nothingness. The wisdom of the Buddha Family is the wisdom of the ultimate plane, which is the purity of ignorance. 

2. The Diamond Family is white and radiates the eastern part of the universe. Control of this family of Buddhas is the union of the Akshobya or Vajrasattva, the purity of form, and the  

Buddhadochana, the pureness of Buddhahood. of water. The wisdom of this Buddhist family is wisdom as a mirror, and the pureness of the court. 

3. The Ratna family is yellow and radiates south of the universe. Control of this family is the union of the Ratnasambhava, the purity of feeling, and the female Buddha Mamaki, the purity of the earth. The wisdom of the Buddha Family is equal, the calmness of arrogance. 

4. The red and flowing Padma (Lotus) family radiates westward from the cosmic-universe. Control of this Buddhist family is the union of the Buddha Amitabha, the purity of life, and the female Pandaravasini, the purity of fire. The wisdom of the Buddha Family is the omniscient wisdom, the purity of greed. 

5. The green family and the radiant north of the universe. Control of the Buddha Family is the union of the Buddha Amogasiddhi, the purity of the onions, and the female Samayatara, the purity of the wind. Its wisdom is the wisdom of accomplishment, the purity of jealousy. 

In  Tibetan:  tsham med pa nga, mtshams Med Pa lga ; Sanskrit:  panchanantarya : kill father, kill mother, kill ala- dan , bleeding Buddha and destroy the Sangha harmony. Dealing with any one of these five sins means facing the worst karma, like rebirth in the hell realm. 

Industry  (Sanskrit:  Karma): A habitual pattern has been planted in our mindstream by our thoughts, words, and actions. Our karmic patterns determine what we will experience in our lives, now and in the future. Sometimes the word simply means "a job" or "an act." 

HelperMonks, nuns or laypeople who practice meditation and rituals to serve the dying and the dead. In this book, they are called lama or assistants. Caregivers, surviving relatives and members of the deceased or dying family may also be assistants if they are trained in meditation and prayer. In order to be able to bring true spiritual direction and blessings, the helper must be a good person in meditation and ritual. However, if the helper pays homage to the "source of blessings" and / or has compassion for the dead or the dying, even if they are not good, any thoughts or prayers , or any positive help that they offer will bring many benefits. 

Source of blessingsIn this book, this term refers to any object of prayer, reverence, refuge, protection, and blessing. The source of blessings may include any higher source of blessing, within, or indeed such as Buddhas, Bodhisattvas, saints, sages, or well-trained teachers. Any spiritual object will be a powerful source of blessings if positive qualities are appreciated and positive. The dead and dying as well as the helpers must rely on blessings as the object or support for their prayers, meditations and rituals. The ultimate source of blessings is within ourselves because we all have buddhas. However, before realizing its potential, 

The executioners  (Tibetans:  le mer, Las mKhan ): The messengers of the Deathly Hallows or their staff, those who execute the penalty. 

Nibbana  (Sanskrit:  Nirvana ; Tibet:  Mya ngan le de pa, Mya Ngan Las' Das Pa ): The termination of negativity and within samsara. Through cultivation, we achieve the end of ignorance, afflictions, and experiences of eternal peace and joy. However, nirvana is not an omniscient state of Buddhahood. 

Mt. Tu-di : According to ancient Indian cosmology, Mt. Tu-di is a great mountain in the center of the world. It is surrounded by four main continents. The southern hemisphere is called Jambu, which many scholars identify as the Asian continent. 

OM MANI PADME HUM HRI : The mantra of the Buddha of Compassion, the most popular mantra in Tibetan Buddhism. Some traditions have the word HRI, others do not. OM MANI PAD ME HUM is sometimes called the six syllables mantra. See Appendix B for further clarification. 



 

The King of the Deaths  (Tibetan:  Shingje Chogyal, gShin rJe Ch'os rGyal ): The King of Dhamma, or the King of Precepts, presides over everything that judges us after death. The Death Eaters are the substitutes for His Holiness, supervising the execution of judgments. They are just a reflection of our mind's habits, our karma. 

Buddha  (Sanskrit:  Buddha, awakened, enlightened): a full enlightened being. The enlightened state of all the buddhas is one and non-dual, but there are countless Buddhas, because the universal nature and purity (which we all have) emanate in innumerable forms. and the quality or benefit and service of sentient beings with duality and concept. When written in capital letters, the title of the Buddha often refers to the Buddha Sakyamuni Buddha, the Buddha of this Present (or Present). 

Tantric Buddhism  (Sanskrit:  VajrayanaVajrayana, one of the main schools of Mahayana Buddhism. Vajrayana follow secret teachings. The practice of Vajrayana focuses on pure awareness: seeing, hearing, and feeling everything is the Buddha-body, the Buddha-sounds and the wisdom-the Buddha. The objective of Vajrayana is achieved three body-Buddha ( see  Three Buddha), Buddhahood for the benefit of all beings. 

General Buddhism : The Buddhist doctrine is based on the sutras, the words of the historical Buddha, Shakyamuni. 

PHAT: A particularly sacred syllable in Tibetan Buddhist tantric practice. PHAT represents the integration of skillful means or compassion, and wisdom or emptiness. Through the power of screaming the PHAT !, the meditator visualizes the severing, extermination, or elimination of all thoughts, emotions, emotions, and negative phenomena, and the vulgarization of them into emptiness. 

Defilements  (Tibetan:  nyonmong, Nyon Mong , Sanskrit:  klesha): Negative emotions are harmful. There are many different emotional disturbance systems in Buddhism. In this book, we are primarily concerned with the system of six defilements as causes of rebirth in the six realms: ignorance, anger, arrogance, greed, craving (envy) and jealousy. In another system, greed and greed are viewed as the same emotion, producing a system of five emotions: ignorance, hatred, arrogance, greed (desire), and jealousy. Refining the system, the root of all these negative emotions is "three poison": greed, anger, and delusion. 

Phowa  (Tibetan:  'Pho Ba , Sanskrit:  samkranti) Meditation transfer mental consciousness. Phowa is a unique meditation and ritual for you to practice daily while you are alive. Then, when you or someone else is about to die, you use Phowa meditation to transform or integrate your mind or of the dead or dying into the enlightened mind of the Buddha of Light. Although Phowa requires contemplation of integrating your mind into the Buddha's mind, you will not become one with the Buddha unless you are a highly accomplished meditator. However, the visualization of the merging with the Buddha will make you or the person you are practicing Phowa for, reborn in the Pure Land of Pure Land as a peaceful and happy person, on the path to enlightenment. . Skilful 

means  (Tibetan:  thab, ThabsThe Sanskrit: Upaya: One of the two main practices in Buddhism, the other is wisdom (Tibetan:  sherab, Shes Rab , Sanskrit:  prajna ). Skilful means are all concepts and positive activities of relative truth, such as generosity, morality, patience, diligence, meditation, compassion and effort. Wisdom includes the practice of meditation, the realization of absolute truth, and not bound by the concept. The combination of wisdom and skillful means brings us to enlightenment. 

Quan  (or Peak) (Tibetan:  wang, dBang , Sanskrit:  abhishekha): A tantric ritual in which the accomplished masters transmit their enlightened intellectual powers to the disciple. The most important qualities received in high tantric rituals are the power of the body, speech, mind, and mind of the monk, god, or Buddha. The meditator may also receive empowerment through "self-empowerment", that is, in their own meditation, there is no specific presence of the teacher. 

Avalokitesvara  (Sanskrit:  Avalokiteshvara , Tibetan:  Chenrezig, sPyan Ras gZigs ): Avalokiteshvara has two aspects. In fact, He is the Buddha of Compassion. He serves beings in the form of Bodhisattva Compassion. In the Pureland of Ultimate Bliss, he is the highest Bodhisattva. 

Quang Minh  (Tibetan:  osel, A'od gSal , Sanskrit: prabhasvara : In the tantric teachings, we contemplate the unity of emptiness and luminosity, also known as the clear light, and realize the perfection of the union between emptiness and luminosity. which is the essence of mind - ultimate purpose. 

The Six Realms : The six types of mundane existence in samsara, where beings are constantly reborn according to the law of cause and effect, unless they escape the cycle of birth and death by attaining enlightenment. The six realms are heavenly realms (a-tu-la, sometimes called gods jealous and preferred to fight), people, ghosts, animals and hell. Sometimes people only talk about the five realms, the heavenly realms and semi-natural combined. 

Three sects  (Sanskrit:  triratna , Tibetan:  konchog sum ,  dKon mCh'og gSum): 1) Buddha, teacher or guide, 2) Dharma, the doctrine or the path of the spiritual journey, and 3) The spiritual community of the companions supporting the journey. our. 

Sangha  (Sanskrit:  Sangha ): see Tam Bao. 

Creating virtue (Tibetan:  tshog sag, Tshogs bSags ): The accumulation of positive effects created by thought, and good deeds such as generosity, morality, tolerance, diligence, patience, and meditation. 

Pure Land  (Tibetan:  zhing kham, Zhing Khams , Sanskrit:  buddhaksetra, Buddha's realm): A world or paradise of eternal peace, the abode of the Buddhas and the enlightened ones. Absolute Pureness is the state of the body and the body itself, the real Buddha and the pure Buddha that only the new enlightened beings can be aware of. Thus, there are innumerable pure states of emancipation, the worlds of peace and happiness, manifested by the Buddhas in various forms so that the lucky ones can be reborn. 

Purification  (Tibetan:  drib jong, sGrib sByong ): Practice meditation, prayer, simple or thorough ritual to remove negative karma, the consequences of negative actions and their traces. . Any kind of positive thought and action can be a source of purification. 

Central  (Tibetan,  Bar DoThe Sanskrit:  antarabhava): intermediate, transition, or intermediate state. Many Tibetan tantric Buddhist texts call the different stages of life as intermediate, the transitional stage, saying that they are all transition periods between the two phases. Many Tantric teachings centered into four categories: (1) The natural center of birth, ie, our present life. (2) Middle suffering of the near death. (3) Central of the ultimate nature, the platform of light. (4) Middle of the transition period, karmic cause. Some doctrines classify the medium into six categories by adding (5) the heart of the dream, and (6) the medium of import. However, according to the common Buddhist doctrine and also the popular culture of the Tibetans, Intermediate is a term for transition between death and rebirth. Thus, in this book, I use the term medium for the period between death and rebirth alone (or between ultimate nature and rebirth). The other three phases of life are called "living," "near death," and "ultimate nature." END=NAM MO SAKYAMUNI BUDDHA.( 3 TIMES ).VIETNAMESE TRANSLATE ENGLISH BY=THICH CHAN TANH.VIETNAMESE BUDDHIST NUN=GOLDEN AMITABHA MONASTERY=AUSTRALIA,SYDNEY.9/11/2018.