Transference of Consciousness at
the Time of Death (conclusion)
Even though it focuses on the
mind, Tibetan Buddhism says that the physical body is also a source of
pleasure and pain. And just as modern science now talks about pleasure and
pain centers in the brain and chemicals associated with pleasure, Tibetan
Buddhist tantra also describes a happiness, or bliss, center. If we
concentrate on that center we activate its energy, which creates the
conditions that energize the mind to experience peace and bliss.
Therefore, when we meditate on transference of consciousness we use
certain techniques that focus on or activate the various
chakras.
Signs of success in this practice
include the generation of inner heat, which itself has beneficial effects,
such as improved digestion. But there are many good results. For example,
we no longer feel stuck in the world of sense gravitation attachment; we
somehow feel that we have gone beyond, or transcended, worldly
life.
I'm not saying we should not
enjoy our life; we should. But if we feel trapped and find we have access
to a means of escape, we should definitely utilize whatever skills we have
to do so.
Of course, many people are afraid
of death because first, they think it's going to be a disastrous
experience with much difficulty and suffering, and second, they think that
after death they're going to find themselves in a miserable situation;
they project or presume that something like that is going to
happen.
In order to stop that kind of
worry, even if we can't do transference of consciousness, we can at least
try to diminish our self-cherishing and attachment to our body and
possessions and generate loving kindness for others. That's good enough,
absolutely good enough, to eradicate fear of death and the next life; it
guarantees a good rebirth because the dedicated attitude itself is
peaceful in nature. So that's the way those who have not mastered
transference of consciousness can eliminate fear of the next life and have
a good death.
Once you have gained control over
your mind there are many things you can do. Not only can you transfer your
consciousness from your body but you can also direct it into another body.
Meditation and concentration are extremely powerful-using the mind alone
you can move objects, heat them up and so forth.
However, the main point is that
through the power of mind you can eradicate negative and emotionally
disturbed minds. That's what practice is for. In other words, you can
change your mind-from misery into happiness.
The question is-do you want to or
not? Are you truly seeking happiness or not? If you're a true seeker
you'll know intuitively that somehow you can do something yourself. That's
the power of the human mind. Don't make limited judgments of yourself. We
all have good, positive thoughts. These can be developed limitlessly.
That's the beauty of the human mind; it has limitless potential.
For example, we all have a
certain degree of loving kindness. That small loving kindness can be
developed infinitely. The nature of loving kindness itself is peace and
happiness; the nature of self-cherishing is misery and confusion.
To have an easy, happy life you
have to be willing to correct your behavior and attitude and then make the
effort to do so. That means you have to have some mental fortitude based
on the conviction that you can do it. A weak mind eliminates all
potential.
The reason we feel trapped is
because we're so attached to our body. We pretty much identify with our
body: "This is me." The truth is that your body is not you; your bones are
not you. The true essence of the human being is consciousness and it
possesses neither shape nor color.
Thinking "I'm my body" is totally
materialistic. It's a fundamentally wrong thought. What comes next is, "My
body is nice, I'm nice"; "My body is horrible, I'm horrible”; "My body is
happy, I'm happy." Those attitudes are wrong. Your body can be hacked to
pieces while your mind remains blissful and tranquilly peaceful. It's
possible. That's the point. Your body can be sick but your mind can be
completely radiant and blissful. It's possible.
So don't think, "My body is me."
That's my point. Western people often can't tell the difference between
the consciousness and the physical body. You should understand it
well.
Because of their strong
identification with their body many people find it difficult to conceive
of life after death. They think that because they are their body, when
their body burns out, so do they. "If my body has finished, where could I
possibly be?"
The thing is that Buddhism
doesn't say that you're permanently existent, nor does it say that you go
to your next life the way you are now. From the Buddhist point of view,
rebirth is the mind's changing bodies, leaving one and taking
another.
This happens because we're always
grasping at something. So when we die and are leaving this body we
automatically grasp for another one, which creates the conditions for our
mind to leave our present body for that of our next life. Taking a new
body is what Buddhism calls rebirth. We don't go into our next life in
this body or as the person we are now.
Sometimes it can even seem that
in this life itself we take many different bodies, different
manifestations. Even in just this life. Check out in detail your
experiences of your body at different stages of your life.
After death, your consciousness
continues and carries with it all your past experiences. If you understand
that this is what happens you'll feel much more relaxed and less pressured
to squeeze as much as you possibly can into this life, making yourself all
busy and exhausted, thinking that this is the only life you get. There's
no need to rush.
If you understand the power of
the mind you'll find a way to satisfy yourself. It's very important for
all of us to find a way to make our lives satisfied and content rather
than thinking that they're empty and worthless. We should feel that our
life is more precious than all the wealth in the world.
Knowing the characteristic nature
of your own consciousness is the way to bring peace to yourself and the
world at large because peace is your own inner experience, not something
derived from outside of you. The beauty of peace is something that has to
be experienced. With peace comes satisfaction. You have to generate all
this within you. Once you have you have had this experience you can share
it with others. That's the way to bring true peace to the world-first get
it yourself, then share it with others.
Grasping is the opposite of
peace. You can see this in yourself and in the world as well. Everything
destructive comes from grasping.
Lama Yeshe gave this teaching
at St. John's Church, London, 18 September 1982. It was excerpted and
edited from the Lama Yeshe Wisdom Archive by Nicholas Ribush. Listen to
this teaching at recordings.LamaYeshe.com.
We are in the process of producing a DVD of this teaching.
An Introduction to pho-wa:
Transference of Consciousness
The teachings on transference of
consciousness (Tib: pho-wa) come from Shakyamuni Buddha. They
weren't made up by Tibetan monks. These teachings passed down from the
Buddha through the Indian oral transmission lineage and eventually reached
Tibet. That's how come the Tibetan tradition contains the practice of
pho-wa.
Who does this practice and what are
its benefits?
First of all, from the Buddhist point
of view, human life and death are equally important events. There's no
reason to think that life is important and death is bad, unimportant. Both
are important.
Now, in the same way that we want to
have happy, joyful lives, Himalayan yogis want to have happy, joyful
deaths. They certainly don't want unhappy, confused, disaster
deaths.
Of course, those who attain
enlightenment in their lifetime don't need transference of consciousness.
It's a practice for those who don't reach enlightenment in this life and
need another in which to do so.
At the time of death, everybody's
consciousness has to leave the body, but sometimes the conditions at that
time are disastrous: overwhelming disease, grasping, attachment, wrong
thinking and so forth. Therefore, yogis like to have at their disposal a
method that will allow them to die perfectly, before such disadvantageous
conditions arise. The practice of pho-wa is one such
method.
At present, it seems that we're
completely stuck in this body of sense-gravitation attachment, with no way
out. Call it karma, life-force or whatever, but yogis who are fully
trained in pho-wa are able to transfer their consciousness out of their
sense-gravitation body and are therefore free from dying a disastrous
death. Whenever they feel like it, they're free to employ the meditation
techniques they've accomplished and transfer their consciousness out of
their body.
I'm not just talking philosophy here.
Many Tibetan monks and meditators have really been able to use these
methods at the appropriate time.
For example, I heard that in 1959,
when China overran Tibet, many ordinary monks employed the techniques of
pho-wa because they felt that under occupation they would no longer be
able to exercise their religious faith. So they were glad to have a method
whereby they could happily leave this life.
Why is it helpful to know about this
kind of thing in the West? It seems to me that the modern world has become
so preoccupied with material things that it has neglected the potential of
the human mind. Therefore, I feel it's a good thing to make known the fact
that people have the power to eliminate the fears of life, death and
sense-gravitation attachment and disastrous situations. In fact, everybody
does have the potential to eliminate such fears because all beings' minds
have buddha-nature. It really exists.
So you should not feel stuck and
incapable of doing anything. We have the capacity to free ourselves from
all suffering and confusion. However, the important thing to realize is
that the actual source of all happiness, misery and confusion is the mind,
not the body. Thus, by investigating and coming to know the nature of our
own consciousness, we can free ourselves from all
fear.
When should we choose to transfer our
consciousness? We're not allowed to do it at just any time. The time has
to be chosen carefully; otherwise we're in danger of simply killing
ourselves. We choose the right time by scientifically checking the signs
that warn us that the time of death is approaching. These signs can be
internal or external…there are detailed explanations.
However, the appearance of these
signs doesn't necessarily mean that death is imminent. There are things we
can do to postpone it, such as reactivating the energy in our nervous
system. Because this is just an introduction, I'm not going to go into
more detail here.
Since death is definite and at that
time our consciousness will transfer naturally, why should we practice
pho-wa? Because usually we die from some kind of disease, and at the end
we are totally ravaged by it and unable to do anything. So, before we're
reduced to a situation with which we can't cope, the methods of
transference of consciousness allow us to leave our body with control,
before that final devastation. That's the right time to use it. But, to
reiterate, before doing pho-wa we need to be able to recognize the signs
of death and know clean clear when we've reached the right point to
transfer our consciousness.
What do we do in the practice of
pho-wa? Basically, through concentration we put our energy into the right
channel and stop it from going the wrong way. Again, the technical details
are in the commentaries and I'm not going to describe them here.
For example, at the time of death the
consciousness can leave the body from one of its many orifices, such as
the nose, mouth, navel and lower orifices, and the one from which it
leaves indicates the realm of rebirth. However, the best point from which
the consciousness can leave the body is the crown of the head and that's
what we try to ensure by practicing pho-wa. If we consciously, mindfully
separate our consciousness from our body through the crown we give
ourselves the ability to select our next rebirth in the best way and thus
put ourselves on the path that leads from happiness to happiness. That's
the main point.
The thing is, in this life you can be
a good, kind, loving person but still be unable to cope and get angry at
the time of death. If that happens you've basically ruined any positive
energy you might have generated during your lifetime.
Why do we sometimes call transference
of consciousness a super method? Because even incredibly negative people
like Hitler-who killed millions of human beings and created unbelievably
bad karma-can kiss all their negativity goodbye if they're able to
practice pho-wa perfectly at the time of death and die with a clean clear
mind. We also say that death is a kind of final destination in the sense
that it's a chance to make a clean break with the past and make the next
life perfect.
Before Himalayan practitioners
transfer their consciousness they prepare-they practice the special
techniques, of course, but they also eliminate every last atom of
attachment; they make sure they do not have a single object to grasp at.
This is the most important thing.
What interferes with a peaceful
death, what causes fear, is the grasping mind. Grasping attachment to any
object at the time of death is the source of confusion and a bad
rebirth.
I don't know if you like to hear
about rebirth or not; you may not believe in the existence of future
lives; still, I think that most people feel something's going to happen
after death. If you feel from your heart or intellectually that something
continues, that's good enough.
The way Tibetans prepare for death is
by giving away all their possessions. Seeing old monks die perfectly not
owning a single object when I was a young, inexperienced monk was very
helpful and gave me a lot of confidence. Of course, anybody can understand
this intellectually, but to see it actually happen makes you feel that
it's something you can do yourself. That's very important.
Usually we talk about transferring
our consciousness to the pure land but what is that? From the Buddhist
point of view, it's not like there's some pure place out there waiting for
you. "Pure" means it's a reflection of your own pure thought, your own
pure, clean mind. Actually, we say that any good or bad environment is a
manifestation of the mind rather than really existing externally out
there.
Normally we like to project good
things but without control, bad projections appear. However, it's
important to know how good, positive, happy projections
arise.
When I talk about good projections, I
don't mean good in our usual over-estimated, or exaggerated, way. It's
possible for good projections on other people to be
realistic.
The thing is that people appear the
way you want them to. If you want to see others as negative, once your
mind has made that decision, that's how they'll appear to you. In other
words, your view of good or bad comes more from you than from the object
you're looking at.
So we do have a choice in how things
appear to us…in our views and concepts. And we also have the capacity to
amplify such views, both positively and negatively. Since we have a
choice, we should choose the good.
As I mentioned before, at the time of
death energy leaves the body through different orifices. In order to
prevent that from happening and to increase the energy of our life force,
there are meditation techniques that help us keep this energy inside and
thus extend our life, because life depends on the
breath.
How many breaths are there in a
twenty-four hour period? Buddhism does have a number, as I'm sure the West
does, too. Anyway, in terms of signs of impending death, changes in the
pattern of respiration are very important and can be detected, if you know
what to look for. Sometimes exhalation gets stronger from the right
nostril, sometimes from the left-this is the kind of thing we look for. We
examine our breath and if we detect any of the signs of approaching death
we can avert it through the special meditation techniques given for this
purpose.
Also, when we practice transference
of consciousness, it's not only a matter of concentration. In training we
also use the physical energy force that moves the breath. In addition, we
meditate on the chakras as well, and this brings different experiences and
realizations.
In other words, Tibetan Buddhist
practice involves not only the mind but also the physical elements of our
existence. I've heard that medical science has recently described pain and
pleasure centers and chemicals in the brain. Buddhist tantra has always
done so. Furthermore, tantra teaches us how to concentrate on our pleasure
center on order to activate it, releasing peace and bliss. Therefore, when
we practice pho-wa, we do focus on the chakra energy
centers.
What are some of the signs of success
in this practice? There are many, but one is the generation of inner heat,
which is indicated by improved digestion of food. Also, you get the
feeling that you are no longer stuck in the mire of sense-gravitation; you
feel that you have somehow gone beyond mundane experience.
We should develop our life; we should
enjoy it. But if we feel somehow bound and stuck yet at the same time
realize that we have the ability to transcend such feelings, we should
definitely utilize the skills we have to do so.
Many people are scared of death.
First, they feel that it's disastrous and that they're going to experience
difficulty and suffering. Second, some of them are also afraid of what
comes after; they assume something terrible awaits
them.
In order to avert such worries, even
if you can't practice transference of consciousness, you can decrease your
self-cherishing mind and attachment to body and possessions and generate
loving kindness for others. That's absolutely good enough to eradicate
fear of death and what comes after. The dedicated attitude kind of
guarantees a good rebirth and itself makes you peaceful. So, if you can't
do pho-wa, cultivating the mind that cherishes others is a good way of
ensuring a good death and eliminating fear of a bad
rebirth.
Besides learning to transfer your
consciousness [to a pure land] you can also send it into another body.
Concentration and meditation are really that powerful. You can even move
or heat objects with your mind. I'm sure you've heard of
that.
Through power of mind you can also
eliminate your disturbing emotions, your attachment and confusion. That's
actually the main point of practicing Dharma. In other words, you can
change your mind from misery to happiness.
The question, however, is whether you
really want to or not; are you truly seeking liberation or not? If you
are, you should know intuitively that you can really do something. That's
the power of the human consciousness. Don't place limited judgments on
yourself.
All of us do have good thoughts and a
positive mind that has the potential for limitless development. That's the
beauty of the human consciousness. For example, we all possess a certain
degree of loving kindness-that can be developed limitlessly. The nature of
loving kindness is such that it brings peace and happiness; the nature of
the self-cherishing thought and attachment is such that it brings misery
and confusion.
Therefore, to have an easy-going,
happy life, you have to be willing to correct yourself, to change your
attitude. By exerting right effort you can definitely do it, so encourage
yourself. Allowing your weak mind to take over eliminates your human
potential.
The reason we feel trapped is because
we're so attached to our body. We identify with it so strongly:
"This is me." The true fact, however, is that your body
is not you. The real essence of the human being is the consciousness,
which has neither shape nor color.
The materialistic attitude makes you
think, "I'm my body; I'm my body." That's the fundamental wrong thinking:
"I'm my body." Then what follows is, "My body is nice, so I'm nice," "My
body is awful, so I'm awful," "My body is happy, so I'm happy." It's
totally the wrong attitude. Your body can be cut to pieces while your mind
remains tranquilly peaceful and blissful. It's possible. That's the point.
Your body can be sick but your mind can be completely radiant and
blissful. Therefore, you should abandon all concepts of "I am this
body."
My point is that Western people can't
understand the difference between the physical body and the mind. You must
understand the distinction otherwise you'll continue finding it difficult
to conceive of life after death. Believing that your body is you, you'll
think that when your body breaks or burns out, where can you
be?
The thing is, however, that Buddhism
doesn't hold that you're permanently existent or that you go to the next
life as the you that you are now. When we talk about rebirth we're talking
about the consciousness taking another body, a different
shape.
Anyway, you're always grasping at
something, aren't you? So when your relationship with this body finishes,
you're going to grasp at something else. And at that point your
consciousness takes another form, another life. That's what Buddhism calls
rebirth. It's not that you go into the next life with this
body.
It sometimes seems that even in this
one life we take many different bodies, different manifestations. Check
out the details of your life's experiences in this body; you'll
see.
Anyway, the basic thing to understand
is that after you die your mind continues and carries your life
experiences with you. If you understand it in this way your mind will
relax. Otherwise you'll have the underlying thought, "Twentieth century
life offers so much. I have to do it all." This keeps you so busy. I mean,
check out how many things on this Earth there are to do. You can't do them
all in one life. However, there's no need to rush.
If you understand the power of your
mind, you'll find a way to satisfy yourself. I think it's very important
that you find a way to make your life content. Otherwise you'll just feel
that your life is empty and worthless. You should feel that your life is
more precious than the entire wealth of the world.
Knowing the characteristic nature of
your own mind is the way to bring peace to both yourself and the whole
world. Peace is an inner, personal experience, not something external. The
beauty of peace is that it's something to be experienced, and with it
comes great satisfaction. First you generate this within yourself and then
you share it with others. That's the way to truly bring peace to others
and the world.
The opposite of peace is grasping;
the grasping mind is the opposite of peace. You can see this within
yourself and in the external world as well. Everything destructive comes
from grasping.
Lama Yeshe gave this teaching at
St. John's Church, London, on 18 September 1982. It was edited from the
Lama Yeshe Wisdom Archive by Nicholas Ribush.
Po-wa: Transference of
Consciousness at the Time of Death
Lama Thubten
Yeshe
First Discourse: 2nd March 1981 Tushita Meditation
Centre, Dharamsala HP India
Tonight we shall have a short
introduction to the transference of consciousness, known in Tibetan as
po-wa. For the practice at this time we shall use Amitabha Buddha
as our Refuge object. In fact, po-wa meditation can be performed
with many different meditational deities, such as Vajra Yogini, Yamantaka
and so forth, and all such meditations derive not from Tibetan lamas but
from the teachings of Shakyamuni Buddha himself. To be precise,
po-wa instructions derive from the Guhyasamaja tantra, which
contains a description of this technical method even though it does not
spell out the instructions in the exact form in which they are practiced.
Although this subject matter belongs to the highest level of tantra, many
skillful Tibetan lamas have extracted it from this context and have
presented it in terms of the deities of the lower levels of tantra. I
myself received these instructions in terms of Vajra Yogini, but I feel
that it will be good for Westerners, and myself as well, to have them
explained here in terms of Amitabha Buddha. My reasoning is that Amitabha
Buddha is less complex than other deities. Even more important than this
is the fact that most Westerners easily relate to and understand
Avalokiteshvara, and many of our students have received his initiation. As
you have great devotion to this Lord of Compassion and as there is a close
connection, or agreement, between him and Amitabha, I thought it would be
beneficial to take advantage of these close connections and present a
practice that might prove useful to many interested Westerners.
Although different po-wa
instructions are given in terms of different deities, the actual technical
methods explained in all of them are the same. There is really not much
difference between the actual method of po-wa as explained in
terms of Vajra Yogini and the method to be explained here in terms of
Amitabha. What is essential, however, is that we practice with the right
attitude. This is extremely important. For example, some people may have
heard that with po-wa instructions it makes no difference if you
commit heavy negativities, such as killing your parents and so forth; you
will still be able to achieve a fortunate rebirth. But this is a mistaken
attitude; it does not work this way. Without depending on the creation of
virtuous karma and establishing the proper connection with Amitabha
Buddha, it is very difficult to achieve his pure land. It is not some
place you can fly to by jet. So we must create the appropriate karma. This
matter of karma is actually quite simple. We do have devotion to
Avalokiteshvara; we do have confidence in the essence of Avalokiteshvara
and Amitabha Buddha, and to some extent we have a fairly good intellectual
notion of what Amitabha's pure land is. What we need, however, is
devotion. We need to maintain the correct attitude towards these
practices.
We know that our present
situation—where we are now—is dependent on karmic causation, and in our
everyday life we are constantly dealing with cause and effect. At the
moment we have enough good fortune not to have been born in one of the
three lower realms. We have certain powers and abilities of mind, a
certain strength of intellect and a certain freedom of movement.
Everything we are able to engage in comes from the mind; this is karma as
well. However, even though we now have the human freedom to move about as
we like, to avoid unpleasant situations, and to pursue our desires and so
forth, no matter where we go we end up with miserable disappointment. It
does not matter where we go; unexpectedly we end up with problems. All of
us experience this. We are always experiencing dissatisfaction and
confusion, not to mention sickness, old age, death and other worries.
Thus, although we may have a great wish to benefit others greatly as did
Shakyamuni Buddha, Padmasambhava, Je Tsong Khapa, Milarepa and many other
great teachers, our present circumstances makes this difficult, if not
impossible. Life in this desire realm is so difficult that even our
altruistic wishes remain unfulfilled. Therefore it is extremely worthwhile
to gain rebirth in Amitabha's pure land.
Furthermore, by checking up on our
own experience we discover how slow we are. For instance, think of the
time we have wasted today. We have spent a great deal of our day in sleep
and other fruitless activities. The circumstances of our life-style are
overwhelming; it is not easy to transcend the nonsense of our existence.
This is also due to our karma. The paradise of Amitabha's pure land,
however, does not contain such difficulties and hindrances. Even the name
of mundane suffering does not exist there. There is no illness, dying or
suffering of birth. Everyone reborn into this pure realm just appears
there instantly and receives teachings directly from Amitabha Buddha
himself. Merely by being in this pure realm one possesses the five
telepathic powers. All of these conducive conditions have come about
because of the prayers Amitabha Buddha sent forth during the five hundred
great aeons he traveled the bodhisattva path. Therefore, anyone who is
born in Amitabha's actual pure land possesses extrasensory powers and
experiences no confusion of mind whatsoever. Furthermore, unlike the
experience of being in other higher realms, beings born into Amitabha's
pure land never fall down to a lower state.
Therefore, concerning the right
attitude we mentioned earlier, we should be interested in discovering the
quickest method to benefit all mother sentient beings: you should be
motivated to be born in Amitabha's pure land solely because you feel that
this is the quickest way of accomplishing this aim. In such a realm we can
become enlightened in but one lifetime and therefore benefit all beings.
Thus you should adopt the great enlightened attitude of bodhicitta. With
this attitude our meditation will be worthwhile. Otherwise, if we are
interested only in enhancing our reputation or building our ego, our
attitude is incorrect.
Although we should have such a strong
bodhicitta attitude, we should also be relaxed. This is very important.
True bodhicitta itself is a relaxed attitude. This is practical; if we are
uptight and someone comes to us with a problem, we will become so nervous
that we cannot offer help. But with a properly relaxed bodhicitta
attitude, we have the space to handle any problem we may encounter. This
is an essential point.
So all of us should approach these
po-wa instructions with the proper attitude. Yet it is important
to realize that anyone who has achieved enlightenment in this lifetime
already has no need whatsoever for these instructions on the transference
of consciousness. These teachings are not necessary for everyone. For
someone who has achieved enlightenment in this lifetime with this body,
these present teachings are useless. Po-wa teachings are only for
those people who feel that it is impossible for them to gain enlightenment
in this lifetime. They are for someone who thinks, "I have received
teachings on the three principal paths; I have meditated on them; I have
received Vajrayana instructions and tried to practice the generation
stage, but I have discovered that it is not possible for me to attain
enlightenment in this lifetime. I can see that according to my
circumstances this would be impossible. Therefore, I cannot stand to wait
and have to go through the suffering of confusion again; instead I must go
to Amitabha's pure land." (Therefore I cannot believe that so many people
have come to attend these teachings; does that mean that none of you think
that you can achieve enlightenment in this lifetime?)
Also, you should recall the line in
the guru puja: Lam-na ma-zin chi-way du-je-na, which means,
"Should we not have completed the points of the path at the time of
death." This means that if you have practiced the bodhisattva path but
still have not attained the destination (enlightenment), then you should
practice po-wa. So it is only if you cannot achieve your
destination in this lifetime that the practice of po-wa becomes
necessary. In other words, if you feel that it is utterly impossible for
you to attain enlightenment without going through the experience of yet
another lifetime—and you can be almost certain about this—then you need to
follow these po-wa practices. This matter completely depends upon
one's individual experience. Philosophically, however, it is said that
these practices are for those who will not attain enlightenment in this
lifetime and definitely need another life to reach their goal. Such people
need to practice po-wa. We all know that the samsaric realms are
full of obstacles to the completion of our practices. This is the logic to
explain why one would want to transfer one's consciousness to a pure land.
Yet for the Western mind these
po-wa instructions can present a problem. We Tibetans generally
have no difficulty believing that it is possible to be reborn from a
lotus, without depending on a father and mother. Can the Western mind
accept this? Do you believe that it is possible to be reborn in a pure
land with either a human or a psychic body without a father or a mother?
According to the po-wa instructions this is what happens—one is
reborn instantly from a lotus flower. With Amitabha's activity as a
co-operative cause, your consciousness is thrown like a seed into a lotus
and it is from such a situation that you are born immediately in his pure
land. Furthermore, once we are reborn in such a land we have no need to
work for a living, prepare food or engage in any other mundane tasks.
Everything that we might desire or need comes to us intuitively and
instantly.
I think it is very helpful to
visualize these excellent qualities of Amitabha's pure land; it is very
helpful for eliminating the lower, baser concepts we have about our
environment. We do in fact have such low conceptions. We always feel that
our environment is complicated. It does not matter where we go; every
environment we meet is complicated. For example, when I go to America,
everything seems to be polluted; when I go to Italy, everything seems to
be dirty; when I go to Spain, neurotic energy seems to be coming in my
ears; when I go to England, the English uptight mind seems to come at me;
and when I go to France, their samsaric technology seems to come after me.
Thus we do need to develop a pure vision. You know from the practice of
tantra that it is important to visualize yourself as a buddha and your
surroundings as a mandala; this is the pure land visualization. Thus it is
very good to bring to mind these excellent qualities of a pure land.
The importance of this can be
explained by example. When I come to the Tushita Retreat Center in
Dharamsala, I automatically feel relaxed. Whenever I return from a tour to
the West, I always stop at Tushita, where I feel so comfortable. In my
small, quiet room there I experience release from the problems people
bombard me with. For me it is such a conducive environment. This example
demonstrates the possibility that Amitabha's pure land, created by his
prayers over five hundred great aeons, is a place where the mind can
experience total and unceasing awakening. It is a place where the mind
never falls asleep from this awakening, where there is no hatred, no
aggression and so forth. This is definitely possible.
As I said before, those who have no
possibility of attaining enlightenment in this lifetime and definitely
need another one should follow these po-wa instructions. What
about ourselves? In this case there is no certainty: maybe we shall become
enlightened in this lifetime, maybe not. This depends on many co-operative
circumstances. Thus it is very hard to say with complete assurance that
one either will or will not become enlightened in this very lifetime. So
the best thing to do in either case is to make preparations now. It is
never too late to make such preparations. I heard that some monks at Sera,
when they heard that the Chinese were coming in 1959, decided that it was
no longer worthwhile to stay around, so they practiced po-wa and
left. In fact, many monks and geshes have been successful in this
practice.
It is very good to be able to have
this ability and gaining it is totally a matter of the human will.
Bodhicitta, for example, is a very powerful mind, both subjectively and
objectively. In the same way, when one has the proper will and the
necessary technical skill, it is definitely possible to transfer one's
consciousness to a pure land. Therefore, it is good to master these
technical methods, even if we do not feel we actually need them. At the
moment we may be healthy and think that death won't come for a long time,
but we cannot be sure about this; we are never certain what will actually
happen to us. Therefore, it is wise to master these techniques now, so
that even if death comes sooner than we expect, we shall be prepared. If
we do not prepare ourselves beforehand, then it will be impossible to
practice the transference of consciousness when death actually comes.
There's a Tibetan proverb that says that without training, a horse won't
run correctly. Similarly, if we are to perform po-wa successfully
at the time of death, we must train ourselves beforehand. Furthermore,
even if we don't need to practice po-wa ourselves, we can use it
to help others to transfer their consciousness.
Furthermore, if we possess such a
technique, we can live our lives without fear: we shall know that even if
a disastrous situation arises, there is something we can do. If we find
ourselves in a bad situation, we have the confidence of knowing that we
can go to a better place whenever we want. This allows us to be relaxed
instead of uptight.
It should also be understood that
practicing po-wa and achieving the pure land is not easy. Why?
Because we are tied to the desire realm by the iron chain of our grasping.
As long as we don't break this chain of attachment it will be impossible
for us to achieve Amitabha's pure land. Therefore, the necessary
preparation for this practice is developing the mind that is unattached to
possessions, friends and so forth. This is the real preparation for this
practice. The true obstacle that prevents us from reaching Amitabha's pure
land is our grasping attitude. That is why in Tibet, when a monk knew he
was going to die, he would completely dispose of all his material
possessions, indicating precisely how they should be distributed.
Therefore, at the time of death there would be nothing left for him to
hold on to. In the West there is the system of making one's will.
The point is that to be able to go to
Amitabha's pure land, you cannot be hung up with objects of temporal
pleasure. This is our usual problem, so of course it also interferes with
achieving Amitabha's pure land. In this regard there is the story of the
dying monk who had great difficulty transferring his consciousness to the
pure land of Tushita because he was so attached to the butter in his
butter tea. His guru realized that his hangup was his attachment to the
butter tea so he told him, "There's better butter tea in Tushita." This
put the monk's mind at ease and he was then able to transfer his
consciousness easily.
Now let us turn from philosophical
considerations to practical ones. To accomplish po-wa we need a
certain amount of concentration. We also have a special need for preparing
our central channel (shushuma). We have to be able to visualize
this channel clearly, seeing it smaller on its lower end than it is on its
upper. This channel begins four finger widths below the navel and goes
straight up until it ends at the crown of our head, eight finger widths
behind our hairline. It is of a clear crystal-like nature, not in any way
heavy or solid. It is very smooth and soft. It is necessary to visualize
this well, but that does not mean we should squeeze our mind.
According to tantra there are gross,
subtle and very subtle levels of the mind. While practicing the
po-wa visualizations in preparation for death we utilize the
gross levels of mind; however, when the time comes for us actually to
transfer our consciousness, it is the very subtle level of mind that is
activated. At the time of our conception, when the germ cells of our
mother and father came together, they contained certain delicate, clear,
essential drops of energy. That subtle, essential energy, present at the
time of conception, still exists at our heart center sitting within the
central channel. This very subtle drop of energy at our heart is known in
Tibetan as tig-le (Skt: bindu) and it is within this
tig-le that our very subtle mind is located. When the time comes
to transfer our consciousness it is this very subtle energy together with
our very subtle mind that is propelled up our central channel, out of the
crown of our head and into Amitabha's pure land.
Tonight's practice will be to
visualize the central channel, which should be seen as closer to our back,
a little bit in front of our spine, closed at the bottom for the time
being and open at the crown of our head. Then see the fundamental energy
of the tig-le, or seed-syllable, as sitting like a small pea
within this channel at the level of the heart. After focussing your
attention on this seed syllable, if you can you should try to bring it up
to the throat level and then to the crown. From this vantage point look
down the central channel and try to see its interior as clearly as
possible. Then have the seed syllable descend until it reaches the throat
center, the heart center and then all the way down to the navel. This way
of exploring the central channel is an excellent preparation for the
actual practice of po-wa.
Before doing the meditation thus
described it is helpful to visualize Amitabha Buddha seated in space in
front of you at the level of your forehead. He is ruby red in color and
his entire body is made out of transparent, radiant light. In the actual
po-wa practices he will be visualized above the crown of your
head, but now at the preliminary stage it is permissible to see him in
front of yourself facing you. You should begin your practice by taking
Refuge in Amitabha and then visualize that radiant light energy comes from
him down into your central channel and completely purifies you of all
hindrances to the practice. This light especially purifies your indecisive
mind and the grasping attitude with which you are attached to objects of
the desire realm. Such purification is very useful and should be done
extensively. By means of such purification visualization you slowly
transform your gross physical body into one of radiant light. Once you
have accomplished this transformation in your meditation it is much easier
to visualize the central channel within your body. Meditating on the body
as being transparent makes it easier to visualize the central channel and
the blissful seed-syllable at your heart. This seed-syllable, or
tig-le, should be seen as white in color, clear as crystal and with a
slight reddish tint. This seed-syllable is a small radiant point of light,
like a tiny star vibrating with a white radiance and having a reddish
glow. Focus your concentration on this seed-syllable and then move it to
the various centers as described above. As you move the seed-syllable up
and down the central channel you should pause for a while in each of the
centers. For example, when you reach the throat center you should stop
there and send forth radiant light. Visualize that this light removes
whatever blockages might be obstructing the throat center, thereby
allowing energy to flow smoothly through the many minor channels that make
up the throat chakra. This same type of purification visualization should
be done at the other chakras as well.
In order to strengthen your
visualization of the central channel and the seed-syllable, you can do
this visualization in conjunction with holding the vase breath. This
technique will be discussed and practiced in more detail later. In brief,
it entails bringing a long, slow breath down into the abdomen and then
tightening the lower muscles of the pelvic floor (those involved in
retaining urine, feces, etc.), and then, while holding this breath,
focussing your attention on the seed-syllable at your heart. At the point
where it is just becoming difficult to hold your breath any longer, you
can breath out a long, slow exhalation through either your nostrils or
your mouth. Holding the vase breath in this way helps your mind experience
bliss and enhances your concentration. Breathing in deeply and tightening
your lower muscles slightly causes the upper and lower energies to meet,
and this meeting in turn produces a blissful feeling. If and when this
experience arises you should let go of it; you need to learn to give up
grasping at pleasure and not pay emotional attention to it. This is the
true training of the mind and something we all need.
Concerning the visualization of the
central channel, you should choose a dimension that is comfortable for
you. At this point in the practice, whether you visualize it as narrow as
a pencil or as wide as your arm does not matter, but you should see it as
wider at the top than the bottom. This practice of po-wa is not
easy; it is not something completely unrelated to your individual karma.
On the contrary, it has a lot to do with your karma. Therefore you should
do the practice in a way that is most comfortable for you as an
individual.
In addition to the technical methods
mentioned so far, there are other things you can do to enhance your
practice. For instance, when you go to sleep tonight, feel that you are
going to Amitabha's pure land. When you lie in your bed, think that your
head is resting in Amitabha Buddha's lap. When you wake up in the morning
you should feel that you are being roused from sleep by the sound of
Amitabha's wisdom bell telling you it is time to arise. Then visualize
that Amitabha himself sinks into you, and when you come to the next
meditation session feel that you are again on your way to Amitabha's pure
land. This way of thinking and practicing is very good—much better than
our ordinary confused and nonsensical way of thinking and acting.
So that is enough for this lecture.
As always, we should finish with an attitude of dedication, dedicating all
our energy to rebirth in the pure land of Amitabha's buddha field in order
to benefit all mother sentient beings most quickly. Thank
you.
Second Discourse: 3rd March
Yesterday we said that in order to
transfer our consciousness to Amitabha's pure land we have to create the
proper causes, or karma. What is the actual cause for such a rebirth? It
is strong refuge in Amitabha, actualizing bodhicitta and dedicating all
virtuous activities to rebirth in Amitabha's pure land, while continuously
remembering the good qualities of his pure land. If we accumulate all
these causes, it is definite that we shall attain the desired pure land
rebirth.
Tibetan prayers often emphasize the
request to be saved from rebirth in one of the three lower realms. But
there is no way for anyone who has realized the three principal paths
(renunciation, bodhicitta and the correct view of emptiness) to be reborn
in these unfortunate states of existence. Even if during your lifetime you
are responsible for the death of millions of people, you can be saved from
lower rebirth by developing the compassionate thought of bodhicitta for
all others. Thus bodhicitta is the real po-wa. If you have
bodhicitta there is absolutely no way that you will find yourself born in
a lower realm. Therefore, although it is a very good idea to learn the
technical method of transference of consciousness, it is enough to have
generated the mind of bodhicitta; with such a mind at death, you will
definitely obtain an upper state of rebirth. For those of us who find it
difficult to generate the three principal paths to enlightenment, there
are the technical methods of po-wa being explained here.
It is stated in the
Abhidharma texts that once the third section of the second
path—the patience section of the path of preparation—has
been reached, it is impossible to fall to any of the lower realms
ever again. What this means is that at such a state a bodhisattva gains a
special, complete confidence that he or she will never fall again. If,
however, even before this stage is reached, the three principal paths have
been developed, the door to the three lower realms is closed.
One technical method being presented
here is referred to in the text as "The forceful method for evil beings to
escape from lower rebirth." It is possible that beings like us are worse
than Hitler; we don't know what we have done in our past lives. But it
makes no difference what even the cruelest person in the world has done.
If, when the signs of death appear, such a person develops a greatly
compassionate mind, invokes the four remedies that oppose the power of
negative karma, and practices the forceful technique of po-wa, he
or she will definitely escape from rebirth in one of the lower realms.
Therefore, you should never let yourself become obsessed with your
negativities, but realize that they are interdependent phenomena and can
be altered through the practice of appropriate methods. Knowing these
techniques of po-wa can release your mind from its obsessive
vision and allow you to use the pure land vision instead.
The various commentarial texts list
the good qualities found in Amitabha's pure land. First of all, as already
indicated, if you are reborn in this pure land there is no longer any
danger of falling to a lower rebirth. Furthermore, rebirth in this pure
land frees one from the eight states of no leisure, which usually prevent
beings from practicing Dharma. In other words, all the situations
encountered in Amitabha's pure land are conducive for the practice of the
spiritual path. There is also complete freedom from the indecisive mind;
once you have achieved this pure land it is definite that you
follow the Mahayana path to full enlightenment. There will be no longer
any danger that you will give up the Mahayana aspiration and work only for
the self-liberation that is the goal of the Hinayana path. Also, beings
reborn in this pure land always do so intuitively via a lotus and, once
reborn there, never experience untimely death. All enjoyments come
effortlessly and instantly; merely thinking of something pleasurable
brings the experience. One's body has the thirty-two characteristic marks
of a buddha and one's mind automatically possesses the five types of
telepathic power. These include (1) being able to travel to countless
buddha fields within one second of time, (2) being able to remember all of
one's own and others' previous lives, (3) having unobstructed vision of
the pure lands and the environments of sentient beings, (4) being able to
hear the teachings of countless buddhas and (5) being able to know the
mind and attitude of other beings.
It is not only extremely worthwhile
for a disciple to have these extraordinary qualities of mind, it is
essential that a teacher possesses them as well. When Shakyamuni Buddha
was on this earth, by merely saying a few words he was able to lead
thousands of disciples to states of realization. This was the result of
his ability to know the minds of his disciples directly and intuitively.
In summary, when you gain Amitabha's
pure land you have the uninterrupted ability of meeting with
fully-enlightened beings and receiving teachings from them. Thus it is
obvious how powerful such a pure land mind is. Think how powerful your
mind would be if it remained focussed on bodhicitta twenty-four hours a
day. For such a mind, enlightenment is certainly not far away. At present,
however, our minds are occupied with mundane thoughts, and thus we waste
most of our time. In Amitabha's pure land the mind is uninterruptedly
focussed upon method and wisdom. It is for this reason that enlightenment
is attained very quickly. Through understanding all of these outstanding
qualities of Amitabha's pure land we should develop the strong wish to be
born there.
To some extent we all understand our
present situation in life and have some faith in our ability to improve
our mind. Such sincere faith in the Mahayana path is necessary if we are
to avoid the negative results of misusing these transference techniques.
Therefore, at this time visualize that Amitabha Buddha is purifying you of
all obscurations and hindrances, thereby ensuring that your practice of
po-wa will indeed lead to rebirth in his pure land, and meditate
with great compassion on the technical methods for transferring your
consciousness to Amitabha's pure land.
[Recitation of the prayer
for the development of refuge, bodhicitta and the four boundless
thoughts.]
As we visualize Amitabha Buddha upon
the crown of our heads, light descends from his heart, enters our crown
and becomes one with our central channel. Thus there is one uninterrupted
passageway connecting Amitabha Buddha's heart with our own. This
passageway is completely sealed and has no cracks or flaws. As the great
mahasiddha Naropa said, "There are nine doors to our body and eight of
them are samsaric. It is the ninth, the entrance at the crown of our head,
that is the door to mahamudra, the great liberation." The other doors lead
to rebirth in the various samsaric realms, and are therefore not
appropriate gateways through which our consciousness should depart. It is
for this reason that Amitabha sends down the tube of white light through
our crown and into our central channel forming an indestructible
passageway through which our consciousness can travel. Thus, from four
finger widths below our navel straight up to Amitabha Buddha's heart there
is one indestructible, uninterrupted tube of radiant white light.
In our own heart center, within our
central channel, resides the essential seed-syllable of our mind, the size
and shape of a tiny pea. It is white in color and vibrates with a reddish
glow. This white drop is extremely light, so light that it is almost ready
to fly upwards by itself. It is extremely delicate, clean, clear and
radiant: it is as if there were a small star in our heart, shining with a
rainbow light.
This radiant drop signifies our very
subtle consciousness. Normally this subtle consciousness only functions at
the time of death. At the appropriate place in the technical method you
should focus your mind single-pointedly on this drop with the strong wish
of becoming one with the mind of Amitabha Buddha. It is very important to
develop this strong desire, to overcome the dualistic gap between your
mind and that of Amitabha. You should try to become one with this Buddha
as much as possible. At the same time your mind, in the form of this tiny
seed-syllable, or drop, should look upwards through the central channel
and directly into the heart of Amitabha. Then listen, as Amitabha's voice
comes down the central channel from his heart and invites you to go up and
join him. Then Amitabha Buddha sends down from his heart, a shaft of
radiant red light which, like a hook, attaches itself to our mind, which
is in the aspect of the seed-syllable. This red, radiant hook of light
comes down through the white tube of light and hooks our mind, exerting an
upward force upon it.
[Recitation of the
prayers.]
Then breathe in through your nostrils
and press down at the area of your navel. Then tighten your lower pelvic
muscles, thereby bringing the lower energies upwards. Feel that the
seed-syllable, full of devotion towards Amitabha Buddha, is ready to fly
upwards. At the same time that the lower energies are pushing the
seed-syllable upwards from below, the red hook of light from above is also
drawing the mind upwards. Empowered in this way, the very subtle mind
travels up through the throat and crown chakras, passes through the lotus
and moon bed and finally reaches the center of Amitabha Buddha's heart.
There it becomes one with Amitabha's omnipresent wisdom of non-duality,
seen as a blissful radiance in his heart.
With the utterance of the first
sound—the mantra HIC—your subtle consciousness in the form of the
seed-syllable flies upwards into Amitabha Buddha's heart. Recognize his
heart as the main destination for your mind. Recognize the white radiant
tube of light as the path to your destination. Finally, recognize your
very subtle consciousness in the form of the seed-syllable as the traveler
following this path to its destination. It is very important to keep these
three recognitions clear while doing this practice. Then, with the
recitation of KAAH, see your mind as returning back down the tube of light
into your own heart.
To repeat, while reciting the first
sound you should feel that your mind is going upwards until it becomes
inseparable from Amitabha Buddha's omnipresent and blissful wisdom. Then,
when the second syllable is recited, you should feel that your mind is
descending from this state back into your own heart. This entire process
is divided into the following steps:
(1) contemplate your very subtle
consciousness in your heart, radiant and very light;
(2) with this
mind develop the wish to become united with Amitabha Buddha's
mind;
(3) take a long and deep inhalation without letting your
concentration degenerate;
(4) hold the breath at your navel and
tighten your lower muscles, bringing the lower energies upwards;
(5)
as this energy pushes from below and the red hook pulls from above,
recite HIC;
(6) contemplate the unity of your very subtle
consciousness and Amitabha Buddha's mind;
(7) then send your
consciousness downward while reciting
KAAH.
After practicing these steps a number
of times, focus your attention on Amitabha Buddha's begging bowl. The
nectar within this bowl overflows and flows down your central channel,
thereby filling your entire nervous system with white, blissful,
light-nectar energy. This renews all the energy you may have lost through
this practice. Then, as explained in the practice, Guru Amitabha Buddha
melts into light, descends the central channel and also becomes one with
your heart. In this way he becomes unified with your very subtle
consciousness. Then perform the dedication.
Third Discourse: 3rd March
When you practice, it is most
important to have strong concentration. Transference is accomplished
mainly through concentration and is helped by the breathing technique
already explained. As most people know through other meditation practices,
the breath comes in through the right and left channels, which hook into
the central channel, or shushuma, below the level of the navel.
Then it is time to tighten the lower muscles, specifically the muscles
governing the anus and the sex organ, but it can also be helpful to
tighten the muscles of your feet and hands. You can feel how this
tightening forces energy into the central channel from below—it is not
merely imagination.
It is very important to practice
these techniques now. If we do not, even though we know what to do, we
won't be able to employ them at the time of death. This is like our
ordinary Dharma practices: we may feel that we have learned everything
there is to know about a particular antidote, but when a delusion actually
arises in our mind we are completely helpless. We miss being able to apply
this antidote correctly. Therefore, we should put a lot of effort into
practicing these techniques of po-wa right now.
In actuality, these techniques are
very easy; they are simple, scientific and very practical. There is no
reason why you should not be successful in such a practice. The spiritual
masters claim that our concentration on the practice should be so strong
that even the attack of seven vicious dogs would not disturb us. It is
important to practice now, because at the time of death, when these
teachings are actually going to be put in use, many hindrances and
interferences are likely to arise. Thus we should prepare ourselves now,
while we are free from such problems.
In some teachings it is explained
that in order to prevent our consciousness from leaving through one of the
eight samsaric doors, each one should be sealed with a HUNG. However, it
is not strictly necessary to visualize these letters. Why not? Because we
have already visualized that our central channel has only one opening—that
in the crown of our head. Therefore, if we visualize our central channel
well, there is no danger of our consciousness leaving through any of the
other doors. However, if you are uncomfortable because you have so many
holes in your body, you can seal these samsaric doors as described. Even
if you don't need to do this now, you might find it helpful at the time of
death, when your concentration is much weaker than at present.
It is important to recognize that the
clear light drop in our heart is our very subtle consciousness. We should
realize that this is both the consciousness that came from our previous
lives and the one that will go into our future lives. Feel it to be as
light as a feather, very delicate and clear. All it needs is one small
cause and it is ready to fly upwards. From Amitabha Buddha's heart,
radiant red light flashes down as quick as lightning and hooks this very
subtle consciousness at your heart. Therefore, when we recite HIC, this
red light energy from Amitabha's heart is pulling our mind upwards at the
same time that the lower air energy is pushing it from below. The movement
of the mind upwards, therefore, does not need a great deal of effort; it
is simple and automatic because according to the visualization, there is
only one path it can take.
There are certain signs that come
with success in this practice, and these will be discussed in greater
detail later, but one thing that happens is an itching sensation at the
top of the head. Some people may even gain telepathic powers and the
ability to see another reality. This is possible. In ancient times the
gurus tested their disciples' proficiency in this meditation by sticking a
flower stem in the hole at their crown. If their meditations were
successful and this hole grew wider, the flower would actually stand up.
At the end of this course I'm going to test you like that!
As mentioned before, while Amitabha
is generally a deity of the lowest class of tantra, this particular
technical method has been taken from the highest level of tantra. This
practice is extremely worthwhile for Westerners because it demonstrates,
within a short period of time, a completely different aspect of reality.
This is very helpful in breaking down our strong preconceptions concerning
reality.
There are many different ways of
doing this practice. The method explained here uses one long HIC to propel
the consciousness upward. There is another method whereby three HICs are
used: the first brings the mind up to the throat level, the second up to
the crown and the third propels it into Amitabha's heart. These methods
are equally effective and it is up to you to choose the one that suits you
best. Furthermore, the use of prayers should be adopted to your individual
needs. They are helpful because they aid in the generation of the
necessary feeling. However, if you find them too long you may shorten them
to your liking.
One last word before we practice
these techniques once again. It is a very good idea to practice
po-wa meditation in a group rather than doing it completely
alone. In this way we keep an eye on one another and thereby prevent
anything dangerous from happening. If a person practices alone there is a
chance, though not a very big one, of getting into
trouble.
Fourth Discourse: 4th March
Question and answer session
Student: When
I clench my hands and feet during this practice I develop rlung.
Is it alright to practice without clenching these
muscles?
Lama: Yes, you do not have to clench them if it is
uncomfortable. In fact, if your concentration is good enough, you can do
away with even the breathing techniques. But people who find it helpful
should hold their breath and tighten their lower muscles as described. As
mentioned before, it is very possible that our concentration will not be
good when death actually arrives; if that happens, the forceful breathing
and muscle-clenching techniques can prove very
helpful.
Student: You have said
that yogis in the past have used po-wa to escape from difficult
situations. How can we tell when it is appropriate to use these techniques
in such a way?
Lama: Well, take the example of the monk who
knew the Chinese were coming. He was over fifty years old and knew that
there was very little that he could do if he stayed around. Knowing this
clearly, he decided to leave. Similarly, if you know with certainty that
you're in the same situation and that it would be completely useless for
you to retain your present form, then it is possible for you to use these
techniques as well. However, you need to use
wisdom.
Student: I asked this
question because in West many people believe that life is given to us by
God and therefore should not be given it up before He takes it
back.
Lama: Having your consciousness enter Amitabha's heart
and having it taken back by God are the same thing. For me there is no
difference between God and Amitabha. Therefore, if your consciousness is
taken by Amitabha it is alright. What is important is to break the iron
chain that binds us to worldly pleasure. If this is not broken there is no
way to be successful. There is the story of the rich businessman who at
death was extremely attached to his many possessions. He was reborn as a
snake who lived in the same house and would attack anyone who even touched
his belongings. There is also the story of the monk who was so attached to
his begging bowl that after he died he was reborn as a preta who
followed that begging bowl around from owner to owner. Therefore, even if
we are familiar with these techniques at the time of death, if our mind is
too involved with concrete ego-grasping it will be impossible to transfer
our consciousness successfully. This is why we need forceful
techniques.
Student: Please
comment upon the absorption into Amitabha Buddha's heart. Should one
visualize his pure land at that time?
Lama: At that time it is
not necessary to visualize Amitabha's pure land. Merely feel that when you
reach Amitabha's heart you have become unified with the omnipresent,
non-dualistic wisdom. It is better to place more emphasis upon becoming
one with this wisdom than it is on visualizing the pure land
itself.
Student: If we gain
the ability to transfer our consciousness, why should we not do it right
away?
Lama: It is considered a mistake for one who has
received an empowerment into the highest class of tantra to give up his or
her body and life before the correct time. This would be similar to taking
the life of a tathagata or committing
suicide.
Student: But isn't it
true that by reaching Amitabha's pure land you will be able to become
enlightened very quickly and thereby be able to help others even
sooner?
Lama: Yes, because in the pure land we do not have the
hassles of looking for a job, raising children and so forth; your practice
of the path is nonstop.
Student: If you had the motivation of
benefiting others, therefore, leaving your body would not be
suicide.
Lama: If the time is right and you decide to go, then
this is okay.
Student: Isn't it true
that if our karma to remain alive does not run out, the quickest way to
achieve enlightenment is with through our present human
form?
Lama: This is definitely possible, but it depends on how
you put your life together. What frightens me is the way so many
Westerners live their life. In America, for example, from the moment they
wake up most people are running, running, and it is very hard to live
there without being sucked into that way of life. If you are, it is
virtually impossible to make the best use of your human
life.
Student: If we have
the appropriate empowerment, is it permissible or advisable to visualize
ourselves as a meditational deity while performing the po-wa
practices?
Lama: Yes, this is alright. In fact, some people
find it easier to see themselves as Chenrezig, for instance, and thereby
remove the concrete conceptions of themselves in general and their
physical bodies in particular. This can be very
beneficial.
Student: I have heard
that there are animals in the pure land. Is this true?
Lama:
Yes, in the pure land you find birds, deer and many other types of
animals. However, they all serve to energize and enhance one's own
practice; they never give negative vibrations, they serve only to help
one's practice.
Student: So are these
animals in reality bodhisattvas, or are they unfortunate beings who
somehow made a mistake during their practice of
po-wa?
Lama: They are bodhisattvas.
(Laughter)
Student: While in the pure land is it possible to
perceive the suffering of sentient beings?
Lama: In the pure
lands themselves there are no suffering beings.
Student: How then does
one develop compassion?
Lama: There are many other states of
existence, many other solar systems. Though there is no suffering in the
pure lands themselves, a bodhisattva can easily see beings residing in
other realms and develop compassion for them.
Student: Is it
possible to enter in the states of absorption through this
practice?
Lama: Yes. If you have strong concentration on the
clear drop in your heart, all the winds will dissolve into your central
channel. Whenever this happens you experience the signs of absorption. All
that is required is perfect concentration. In fact, if you are aware
enough, you can observe these same absorptions during the bliss of sexual
orgasm.
Student: Are there
certain signs that tell us we are going to die soon so that we can prepare
for the practice of po-wa?
Lama: Yes, there are many
such signs. We can detect them in our dreams, in changes in our breathing
pattern, in our bodily aura and so forth. Many old people know they are
about to die. Detailed explanations of these signs of death will be given
later.
Student: Is it
possible to reach Amitabha's pure land solely through
devotion?
Lama: Yes, that is definitely possible. The texts
say that rebirth in a pure land is not the result of creating a specific
karmic action. Rather, it comes about through the force of strong prayer
and concentration.
Student: If after
reciting HIC you completely dissolve into Amitabha Buddha's heart, who is
it that recites KAAH to bring your consciousness back down
again?
Lama: It is the subtle level of mind that goes up and
down; the gross level of mind is the one that recites HIC and KAAH. During
the actual practice, however, you should not concern yourself with such
questions as who is doing the reciting. Merely recite these sounds and
take them as the signal to send your mind up and bring it back down
again.
Student: Is there a
way for us to use this practice to assist Christian friends who are dying?
Lama: Yes. For example, you can help that person visualize
going into Christ's heart, or remind him of a pure and holy
environment.
Student: Is it
necessary to sit up when you are dying?
Lama: No. Many
practitioners die while lying down in the posture of Buddha's passing
away, and po-wa can be practiced this way
too.
Student: Some of us
may be faced with the situation of seeing people die in very disturbing
circumstances: there are no highly realized beings around, the dying
person's body will be moved before the consciousness has had a chance to
leave the body, and so forth. In such cases, should we stimulate the
person's crown center before someone else disturbs them?
Lama:
That's a good idea: you should do that if you can. Also, if you are
skilled you can even perform the transference of consciousness for that
person. Concentration is the main point: if yours is strong, you can
visualize the person's mind in his heart and then visualize it being sent
up his central channel, out the crown of his head and into Amitabha
Buddha's pure land.
Student: You said that
it is dangerous to practice these techniques alone. If we are practicing
together with someone else, what can we do to help if trouble
arises?
Lama: First of all, if someone does not have good
concentration there is very little danger in the practice. However, it can
happen that someone begins to space out; his or her consciousness may be
accidentally departing through the force of the practice. If you see
someone spacing out like this, you can help by striking him sharply in the
area around their knees: this helps bring his consciousness back down into
his body. You can also shout KAAH very loudly.
Student: At the time
of death, how can you decide whether to practice po-wa or to
follow instead other tantric techniques and take the clear light of death
as the path to the Dharmakaya?
Lama: If you are confident that
you can catch the clear light experience and unify it with emptiness, then
definitely this is what you should do: in this case there is no need to
practice po-wa. However, if you have not developed complete
confidence in that practice, you should do po-wa instead. A real
practitioner will be able to judge correctly which technique he or she is
best prepared to use. Also, you should remember the great protective power
of the three principal paths. For example, if you have developed the
actual mind of bodhicitta, it doesn't matter what you do at the time of
death: you no longer have anything to worry about. Merely pray, "May I be
reborn in whatever place is most beneficial for other sentient beings. Oh,
buddhas and bodhisattvas, please take me to wherever I can be most useful.
Should that be even the hell realms, I do not
mind."
Student: How should we
practice once this retreat is over?
Lama: You should practice
every day until you receive the signs that your practice has been
successful. Then it is necessary to review the practice only occasionally,
say once a month, just to remind yourself of
it.
Student: It is said in
the practice that the seed syllable in the heart should be seen as very
radiant. I can visualize the syllable but it does not radiate light. Is
this a mistake?
Lama: No, as long as with good concentration
you can visualize your very subtle mind as a drop in your heart, it does
not matter whether it radiates light or not. The purpose of the meditation
is served if you can visualize and concentrate on this drop well; it is
not essential for it to emit light. What is really important is to make
contact with the object of meditation, which can be seen even as a tiny
drop of blood or a clear drop of dew. If you can concentrate on such a
drop in your heart you needn't worry whether it is shining or
not.
Student: You have said
that it is dangerous to practice alone because it is possible to leave the
body accidentally. Why is this dangerous?
Lama: It is one
thing to leave your body after making a strong decision to do so, but
quite another to do so accidentally. In the latter case, you do not intend
to go, but the force of your meditation accidentally sends your mind out
of your body; because you are not prepared for this you may still be bound
by the chains of your attachment to samsaric pleasures, and as a result be
reborn as a hungry ghost instead of in a pure land.
Student:
Does that mean it is possible for the consciousness to leave through the
crown chakra and still be reborn in a lower realm?
Lama: Yes,
this can happen simply because your consciousness leaves accidentally as a
result of the force of your meditation. Therefore, to avoid mishaps like
this, it is good to meditate with someone else when you are
experimenting.
Student: Why did you
say that it is better to catch the experience of clear light at the time
of death than to practice po-wa?
Lama: If through
training in tantric practices you can use the experience of the clear
light of death to gain an intuitive realization of emptiness, you will be
able to attain the first bodhisattva bhumi. This is much better
than simply being reborn in a pure land. Once you have attained this first
bhumi you are not only more advanced than an ordinary bodhisattva
in a pure land, who still has to practice from the beginning of the path,
but you also have the ability to visit pure lands at will. Thus at the
time of death, using such tantric techniques is better than practicing
po-wa. However, if you are not fully confident that you can use
these techniques, then the practice of po-wa is better. The
technical methods of po-wa meditation are very beneficial even if
they are not combined with the special breathing techniques. In general,
our problems arise because our energy is flowing in the wrong direction
and in the wrong places; this is the source of both our mental and our
physical diseases. However, if we concentrate upon our central channel and
the seed syllable in our heart, we can help improve the energy flow within
our body and thereby cure many of our problems. Keeping our concentration
focussed inside the central channel removes the distractions that cause
our difficulties. Focussing upon a meditation object inside the central
channel is much more powerful than focussing upon one that is outside.
Merely contemplating upon the central channel at the level of the heart is
a very easy, powerful and beneficial
meditation.
Student: Could you
explain more about the hook of red light that comes from Amitabha's
heart?
Lama: It is not absolutely necessary to visualize this
red light. It is included simply as an extra aid in moving your
consciousness up through the central channel—you can leave it out if you
are not comfortable with it. Also, it need not be visualized as a hook.
Rather, you can think that red light shoots down from Amitabha's heart
like lightning and that this light exerts a magnetic attraction upon your
mind. This is another way of visualizing and you might find it more
comfortable.
Student: You have
advised us to visualize the very subtle mind at the level of the heart. Is
this the best place to visualize it?
Lama: Yes, there are many
advantages of concentrating upon the heart center. The heart chakra is a
very special place and opening it up through meditation is very helpful.
Also, if you are worried about the possible dangers of po-wa
meditation, when you recite HIC you need bring the seed syllable up from
the heart chakra only as far as the crown itself, and not have it fly out
of your body. Here there is no danger, and the practice is still very
beneficial.
Student: In the
practice we send our mind into Amitabha Buddha's heart in the form of a
seed syllable. Does that mean that we will be reborn in Amitabha's pure
land as a seed syllable?
Lama: No. From Amitabha's heart our
mind is sent into the center of a lotus, whence we emerge with a
completely purified body of light. But you do not have to visualize this:
it happens automatically once you reach Amitabha's heart. Many
practitioners like to face west when they are about to die. This is
probably a sign that they are going to practice the transference of
consciousness to Amitabha's pure land. When meditating, I myself find it
more comfortable facing either west or east than north or south _ perhaps
this is just my own superstition. In any event, many people have trained
their mind through these po-wa teachings and have died
successfully, and there is no reason why we should not succeed in this
practice as well. All we have to do is train ourselves
properly.
Fifth Discourse: 5th March
In order to transfer your
consciousness into a particular deity's pure land it is generally
necessary to receive an initiation, or empowerment, into that particular
deity. But what does receiving an initiation actually mean? Receiving the
realization of the four great initiations is a rather special matter. For
instance, Naropa practiced under Tilopa's guidance for many years until he
was eventually able to be initiated by him. Because he was so well
prepared and qualified he received the realizations of those initiations
immediately, in an instant. This was the traditional way that disciples
were lead on the path to enlightenment. But nowadays the situation is much
different. Initiations are given publicly and it is very doubtful whether
more than a handful of us are actually receiving them.
The point is that actually
receiving an initiation is a rare and special event. When asked if we have
a certain initiation, most of us will reply, "Yes. This lama gave that
initiation and I was there." But just because we attended a particular the
ceremony does not mean that we received anything. After all, there were
also many insects, spiders, dogs, cats and so forth at that ceremony. Did
they receive the initiation as well?
However, while I believe that merely
by attending an initiation ceremony we do receive something, I don't think
this is the same as receiving the realizations of the four great
initiations. For most of us, the best we can say is that we manufactured
an artificial imitation of the actual experience. But this is good enough!
We have still received great inspiration and blessings and should not be
discouraged. Even if we are not highly qualified, something beneficial can
still happen to us.
One of my teachers once said that if
we take an initiation and are later born as an animal there still is some
benefit; we shall be born as a very powerful animal! But, of course, the
greatest benefit of an initiation is that we receive a seed that under the
appropriate conditions can ripen instantly into the experience of
enlightenment. The point I want to make is that receiving an initiation is
not a simple matter; there is absolutely no reason to become arrogant or
think we have done something outstanding simply because we were at an
initiation ceremony. Most of the time it is doubtful that we received the
initiation at all, but this is not to deny that we have received something
worthwhile.
In terms of benefiting others, we
ourselves should have had some small experience before attempting to teach
these methods. This does not mean that we should have had complete success
but that we should have received some level of realization from the
practice. If we then teach it to others they will be benefited—it is
doubtful that there is any benefit to be gained if one teaches from the
basis of knowing only the words, not having had any real experience.
It has already been mentioned that
one of the hindrances preventing our being reborn in Amitabha Buddha's
pure land comes from breaking the pledges (samaya) between guru
and disciple. Grasping at pleasures, relatives and companions is also a
great hindrance to the successful transference of consciousness. All
relationships are transitory, even the rather special relationships
between Dharma brothers and sisters, and grasping at such relationships is
obviously a great hindrance to our practice. We must understand that as
soon as we have met someone, the cause for our eventually splitting up has
been created. Meeting always leads to separation; if we investigate our
own experiences we shall see that this is true. No matter how much
pleasure we receive from someone or from something, the time will come
when our connection with that person or thing will be no more. It does not
require too much reflection to see that this is true. Everything is
momentary, and when the actual time of death comes none of the people or
things we have met with can help us at all. Worse than that, not only do
they fail to help us but, because of our attachment to them, also create
great problems for us.
If we think about it we can see how
our closest companions can easily become our worst enemies. Take the
example of a couple who have lived together for forty or fifty years. When
one of them dies, the other is often so heartbroken that he or she cannot
go on living. In some places in India, when the husband has died, his wife
throws herself on his funeral pyre. This is nothing but ignorance and, to
some extent, we all behave in similar manner. That is why it is important
to prepare ourselves now. By practicing po-wa we should at
least realize that there is no reason for hanging on to things the
way we do. At the very least, we should gain this realization. By training
in po-wa and preparing ourselves for death we become more
easy-going. We can learn to accept the impermanent nature of our lives,
our relationships and so forth. Therefore I am not really concerned
whether or not you become experts in po-wa but rather that your
attitude towards life and death becomes more easy-going and realistic. If
you can learn to accept the death of your loved ones as something natural,
then these teachings will have been successful, whether you have mastered
the actual po-wa techniques or not.
Many people in the world worry a lot
about death. The Lam-rim specifies the particular human sufferings of
worrying about birth, sickness, old age and eventually death itself. These
po-wa teachings are extremely beneficial because they present a
way of overcoming this fear of death. Furthermore, they give us an
alternative to other Dharma practices whose difficulties, together with
our own shortcomings, may have been the cause for our creating the
negative karma of breaking vows and so forth. For all these reasons, then,
these po-wa teachings are very valuable.
A certain scriptural quotation uses
the analogy of a lotus to explain our present situation. Although a lotus
grows in a muddy environment, the lotus flower itself is always
immaculately clean. Similarly, although our present very subtle
consciousness finds itself inside our contaminated body, by practicing
po-wa we can be completely released from this contaminated
situation. Even if we have committed one of the very heavy negative
actions, such as killing our mother or father, it is still possible to
achieve the transference of consciousness and send our very subtle mind to
Amitabha's pure land. Even if you were to kill a buddha for breakfast, a
bodhisattva for lunch and an arhat for dinner every day for many years, if
you are skillful enough you can still transfer your consciousness to a
pure land. Everything can be purified with skill. One of the Panchen
Lamas, whom we consider to be Amitabha Buddha himself, once wrote, "The
method for becoming enlightened without meditation is po-wa."
Therefore it is completely wrong to be hung up about your negativities or
to think that you are the worst person in the world. Instead, you should
feel fortunate that having been born human you have the possibility of
both living your life and dying successfully.
You should not choose the wrong time
to practice po-wa. Merely getting sick, for example, does not
mean you are about to die; instead of practicing po-wa, there are
many other things you can do, such as long-life pujas to counteract the
exhaustion of life energy, or engaging in charity and so forth to
counteract exhaustion of your fortune. As a way of increasing their
life-span, some people in Tibet would buy animals that were marked for
slaughter and set them free. There are many other things you can do to
extend your life too.
As I mentioned in the question and
answer session, there are many signs that occur before one is actually
going to die: changes can be observed in your dreams, your personal
vibrations or your pattern of breathing. Of these, the most accurate
indication that death is approaching is a change in your breathing
pattern. If you are observant, you can notice such signs up to six months
before you are going to die. This gives you time to prepare for the
practice of po-wa. It is said that the best time to practice is
seven days before your life energy is exhausted. Note again: do not engage
in the actual practice of po-wa, sending your consciousness into
the next life, until you have received the definite signs of approaching
death.
Practicing the transference of
consciousness on behalf of someone else is another subject. According to
Jetsun Milarepa, you should not attempt to transfer someone else's
consciousness until you have achieved the path of seeing. He also said
that to lead another person's consciousness it is necessary to have
telepathic powers and other realizations. Without such realizations it is
difficult to be truly effective. If the person summoned to perform
po-wa for someone else does not have a controlled mind and good
motivation, it will be very hard for the dying person to receive any
benefit. For example, if someone has already died and become a bardo
being, he will naturally attain certain powers of clairvoyance. When this
bardo being sees that the mind of the person called to transfer his
consciousness is filled with greed or other delusions, disgust will arise
in him and he will turn off to the other's influence. As a result the
bardo being will receive no benefit from the other's practice of
po-wa on his behalf. Because the negative mind cannot be hidden
from the clairvoyance of a bardo being, it is important that the person
summoned to practice po-wa for his sake be free from such
negativities.
The way that dying people are usually
handled in the West presents great hindrances to the successful practice
of po-wa. Ideally, until a dying person's very subtle
consciousness has left his or her body, you should never touch them
anywhere, but certainly not the lower parts of their body. The only place
you should ever touch a dying person is on the crown of the head. There is
also a tradition of putting Je Tsong Khapa's Lam-rim Chen-mo at
the head of a dying person. This can be very beneficial. It can also be
helpful to stimulate the top of the head by pulling on the hairs growing
above the crown chakra. But to repeat, you should definitely avoid
touching the lower parts of the body. Sometimes well-meaning people
rearrange the body of a person they think is dead so that it looks nicer
to others. This is okay and makes no difference if the very subtle
consciousness has already left the body, but if the consciousness has
not yet left the body, then rearranging the dying person's limbs
will actually be destroying his or her chance to die successfully.
Therefore, if you ever need to touch the body of a dead person you should
always touch the crown of the head first.
If you want to help a dying person by
reminding him of his past meditational practices, you should do so at the
proper time. During the process of a natural death a dying person's
exhalation gets longer and longer while his inhalation gets shorter and
more labored. While he is breathing like this there is no danger in
touching the various parts of his body. In fact, you can touch his legs to
see how they are growing colder as his heat energy recedes upwards into
his heart. The time to remind him of whatever practice he did during his
lifetime is while his heart center is still warm. For instance, if his
main training was in po-wa, you would remind him that Amitabha
Buddha is sitting above the crown of his head and so forth. This is also a
good time to play whatever religious instruments the dying person might
have been familiar with. For example, if he is a Christian and you have a
bell that would remind him of church services, you can ring it at this
time, thereby helping him enter a prayerful state of mind. Since even
normally irreligious people often look for refuge at the time of death, it
is possible to benefit even them, by skillfully reminding them of
spiritual matters.
According to the scriptural texts,
you can also help a dying person by placing a piece of magnetized iron
above the crown of his head. This helps to draw his consciousness up and
out through the mahamudra door. How is this possible? Remember that even
the very subtle energy that supports the mind of clear light contains
within it the vibration of the various elements. Thus it does have some
small quality of iron energy, and it is upon this that the magnet can
exert its power of attraction. Once the subtle consciousness has been
induced to leave through the crown center in this way, there is little
danger of the person falling to a lower realm.
Now we should practice some
meditation. As long as your minds develop some concentration through these
techniques, it is not so important whether or not you actually master the
methods of po-wa. It is very beneficial simply to develop
concentration.
Sixth Discourse: 6th March
As we recite the preliminary prayers
of this po-wa practice we should try to be very mindful of their
meaning. For example, you should think deeply about what is meant by the
prayer of refuge and bodhicitta. Taking refuge in the Buddha, Dharma and
Sangha is completely different from the worldly kind of refuge we take in
our regular daily lives. Looking for satisfaction in hamburgers and pizza
and taking ultimate refuge in them is an obvious source of great
disappointment, yet people who are not fortunate enough to find true
objects of refuge act like this all the time. Therefore, it is very
important to remember the characteristics of the Three Jewels of refuge
and generate strong devotion towards them. We already have a certain
degree of confidence in the Three Jewels and some understanding of how
they can truly lead us to liberation, and thus we are very fortunate.
The verses for the generation of
bodhicitta tell us to dedicate all our merits to the attainment of
enlightenment for the sake of others. This includes the merit of
any virtuous action we perform—speaking soothingly to others,
listening sympathetically in silence while they tell us their troubles, or
meditating together with Dharma brothers and sisters in order to give them
clear, compassionate energy—and the merit we generate can be dedicated
towards the enlightenment of all sentient beings. Thus there are many
different ways in which merit can be created, and an essential aspect of
all Mahayana practice is to dedicate whatever positive activity we have
done to the ultimate benefit of others. To be totally dedicated to others
in this way is not easy, but despite its being difficult it is the most
meaningful way to live your life. The more you become familiar with this
altruistic attitude, the deeper it becomes. Thus it is extremely
worthwhile. You should feel very happy that you have had the extreme
fortune of meeting with such a comfortable and practical path as the
Mahayana—deep, profound and limitless.
Anything you do with a big mind to
benefit others is itself a solution to the problems of your narrow mind.
In addition it is important to generate the Mahayana prayer, `For the rest
of my life I shall dedicate the energy of my body, speech and mind to
benefit other beings as much as possible. It makes no difference to me
where or in what circumstances I shall live; may I benefit others as much
as possible wherever I am; and may I especially use my energies to show
the three principal paths to others."
One of Je Tsong Khapa's disciples
praised him by saying that even the movement of his breath was beneficial
to others, not to mention the obvious benefit of his teachings and so
forth. In the same way, we can pray that any movement of our own mental
and physical energy may also prove ultimately beneficial to others. It is
by praying in this way that the actual ability to help others comes about.
By putting our minds in this direction through dedication, we come to
experience the desired result naturally. All the beneficial deeds of
Shakyamuni Buddha—coming to this Earth, giving teachings, leading his
disciples to arhatship and enlightenment and so forth—were done completely
effortlessly and spontaneously as the result of his previous dedication.
For all of these reasons, then, we
should send forth sincere prayers constantly. Some people, however, have
the wrong idea about praying. They think prayers must be made in a very
formal manner with great seriousness and heaviness. But this is not true.
Prayer can be and should be done in a completely relaxed state of mind.
The thought that is prepared to go anywhere or do anything, as long as it
is of benefit to others, is the true mind of prayer. Repeating such
thoughts in your mind over and over again under all circumstances is
extremely powerful. Therefore, you should always ask yourself, "What does
it matter what time it is or where I am, what is the best way I can help
as many beings as possible?"
Some people may have doubts about
these po-wa practices. They may wonder, "I don't know who
Amitabha Buddha is; I don't know whether his pure land really exists or
not; and I don't understand how these practices are beneficial." In fact,
these practices are highly beneficial. Even if you are not successful in
transferring your consciousness, at least you have developed a strongly
positive attitude. This attitude itself counteracts the power of
negativity. At the time of death, whatever karma is the strongest—either
positive or negative—propels us into our next rebirth. Therefore, if we
can reduce our negativity, die with a calm mind and induce our
consciousness to leave through the mahamudra door, at the very least we
can avoid rebirth in one of the three lower, miserable realms. That is
good enough.
We have briefly mentioned that there
are certain signs indicating the approach of death and others indicating
that the po-wa practices have been successful. The explanations
that follow have been extracted from a text written by the great
mahasiddha Pabongka Rinpoche, in which these signs are discussed in
detail.
First, what are the signs that your
po-wa training has been successful? The first is that your body
becomes light, because your mind, which controls your body, has been
gathered together through the force of concentration. The greater the
control you have over your mind the more you can do with your body
anything you want. Ordinarily, the heaviness of body we experience is the
direct result of having a heavy mind. Therefore, it is obvious that when
we train our mind through these po-wa practices that our body
will also feel lighter and more manageable.
The next sign is that your digestion
improves. There is an obvious connection between your mind and your
stomach—even Western psychologists say that when your mind is upset your
stomach also feels tight and cramped. Ulcers, cancer and the like are all
the result of a stressed mind. Merely sitting in the proper meditation
posture and relaxing can help cure you of many of the diseases that
trouble your body.
Other signs include an increase of
heat energy in the body, moisture coming from the head, the appearance of
an aperture at the crown, increased headaches and dizziness, itching or
swelling at the top of the head and so forth. These are some of the signs
indicating successful practice.
As for the signs of approaching
death, there are many, and they are observed in various ways, such as
checking your shadow by the light of the sun or the moon, noting signs in
your dreams and spotting changes in your pattern of breathing. To employ
the first method, stand with the sun or moon at your back and look at the
heart region of your shadow. After contemplating this for a
while, look up into space and see what kind of after-image you
see. If your body image is complete, you are in no danger of dying soon.
However, if your head is missing it means that you will die in a month.
Also, your right hand missing indicates that your son will die, and your
left missing means that perhaps your wife will die. If it looks as though
a dagger is stuck into your body, it also means that you will die in a
month's time.
If the discharge from your sexual
organ is blackish or reversed that is, if blood comes from a man and sperm
from a woman—it also means that death will come in one month. If you press
against your eye and do not see light, cup your hand over your ear and do
not hear a whirring sound, or put your arm vertically in front of your
face and it seems to disappear, these are all further signs that you will
die in a month. If your feet and eyes hurt simultaneously, you may die in
three months. If you cannot see the tip of your tongue when you stick it
out as far as you can, death will come in half a month. If the sound in
your nostrils disappears, death will come in three months. If there is
pain coming from your feet up to your navel, death will come in six
months. If your he nostrils flatten, you will die in a week. If black
spots appear on your tongue, you will die that night. If your nails lose
their pink color, or your teeth dry, death will come in six months. Death
will come after three days if your feet and heart area remain dry after
bathing. If your stream of urine turns to the left, death will come in six
months. If your navel suddenly protrudes, death will come after five days.
If you can no longer see the tip of your nose, death will come after five
months. If someone looks into your eyes and fails to see a reflection, you
will die within two weeks.
Some of the signs just mentioned deal
with rather long periods of time. In such cases death can be averted or
postponed through meditation. Therefore, the signs just given are not
certain, and changes in your pattern of breathing give a much more
accurate indication of when you will die. Depending upon the month and the
day, if your breath leaves your body mainly through one nostril it is a
sign that death will come in a specific number of years.
It is also said that if a piece of
dirt suddenly comes out of the center of your eye, death will come in six
months. Other dangerous signs include seeing a rainbow at night, seeing
shooting stars in the daytime, seeing lightning in the south when there
are no clouds in the sky, seeing water-fowl and crows and peacocks
uncharacteristically sharing the same space, seeing two moons or two suns,
and seeing houses appear miraculously at the tops of trees or mountains.
Other such signs include suddenly encountering creatures with terrifying
forms, experiencing sudden shivers, repeatedly falling down, vomiting,
seeing your feces as gold or silver-colored, inexplicably being unable to
see stars at night or the light of the sun or the moon, seeing your body a
different color, feeling moonlight to be hot and sunlight to be cold,
involuntarily shaking and so forth.
There are other signs of death that
are quite commonly seen. Sometimes a person who has been sick for a very
long time suddenly appears to be vibrant and even youthful. Though we may
say to him, "Now it looks as though you'll live forever," in fact the
sudden change in his appearance probably means it is time for him to go.
This happens to many people. It is also said that if your uvula remains
insensitive for five days, the signs of death will come in fifteen nights,
and if your shadow moves but your body doesn't, you will die in four
months' time.
Signs of death may appear in your
dreams as well. In general, dreams can be intuitive, in response to
momentary influences or some other cause, and we should realize that they
cannot be trusted. It is often hard to figure out just what, if anything,
they mean. Just as our everyday moods fluctuate uncontrollably, so do our
dreams, and in meditation retreat this can be especially true. For all
these reasons, then, it is not easy to give an accurate interpretation of
the signs of death as they appear in dreams, but here are a couple, just
to give you an idea of the many signs that are listed in the scriptural
texts: it is said that seeing red flowers in your dreams or riding a
donkey while facing backwards are both inauspicious signs.
So although dreams are generally
untrustworthy, I still think it is possible for us to interpret them
skillfully. If, for instance, you have a particular question to ask, it is
possible to receive the answer in a dream: before going to sleep, make
strong requests to your guru or the meditational deity to whom you feel
closest, praying for them to answer your question that night. If you do
this sincerely and with great devotion, you may be surprised by what you
find; I think you will definitely receive a sign in your dreams, but you
need very strong dedication and determination. If you have faith in
Chenrezig, for example, you should meditate upon him very strongly,
remembering his characteristic quality of enlightened compassion. Then
pose the question and pray for an answer in your dreams. If your sincerity
is clear and powerful the answer will come, but unfortunately our faith is
often too weak for the necessary connection to be made.
I am very happy to have met all you
people, all you Dharma brothers and sisters. Although I am not a qualified
teacher or a great practitioner, at least I have some devotion.
Furthermore, I am not expecting that you will be able to go to Amitabha's
pure land as a result of this short course; my only wish is that you
Westerners become convinced of the value of the Buddhadharma. If you
become convinced that through the power of your mind and meditation you
can achieve anything, then I will be satisfied; I am not a buddha, so I
certainly do not expect you to become buddhas after only a few days'
practice. Or, if before coming to this course you felt inadequate but now
believe that you can do something positive with your life, then I think
this course will have been successful. If these po-wa teachings
have lessened your fear of dying or the guilt you had from committing
negative actions, that is good enough. At least there you have some
control over going to the three lower realms. Then you can enjoy your
life.
My whole point is that you should
enjoy your life. If you do, then your Dharma practices are better; but if
you don't, there is no way to practice anything worthwhile. Shakyamuni
Buddha's method of teaching the path to enlightenment leads from one state
of happiness to another. Thus the point is to become happier, gain more
control and become more liberated day by day.
As for the future, you can continue
this practice by doing an occasional retreat and you can also practice
every day. If you are doing po-wa as part of your daily practice,
it is not always necessary to recite the mantras HIC and KAAH; you can do
this meditation silently, simply employing the power of concentration and
visualization.
My conclusion is that we should all
be very happy. We are so fortunate; there is no reason to worry. Just keep
in mind, "My main practice is the three principal paths to enlightenment.
In particular, I should develop renunciation and not remain stuck to any
sense object or to any idea." Be blissful and enjoy your life; do not let
yourself become obsessed with anything. Determine to use the rest of your
life to benefit others as much as possible. It is not necessary to subject
yourself to suffering, but you should have the attitude that you will
happily bear any experience, as long as it benefits others. As for
meditation on emptiness, just keep an eye on your everyday life and
observe how you surround yourself with incredible projections. Also
remember that whether you do po-wa or not, if you have compassion
in general and the three principal paths in particular, you already have
the best method of transferring your consciousness. The best way to lead
your life and to be happy is by giving the best possible vibrations to
others. Instead of being angry, uptight, guilty or upset with yourself you
should try to be happy with both yourself and others.
So now let us practice a little bit
and then do the dedication. Thank you.
A lightly edited transcript of teachings given in March 1981 at Tushita Retreat Centre,
Dharamsala, India. Originally published as a transcript by Wisdom
Publications.
Second Discourse: 3rd March
http://www.lamayeshe.com/lamayeshe/toc/toc_2.shtml
Third Discourse: 3rd March
http://www.lamayeshe.com/lamayeshe/toc/toc_3.shtml
Fourth Discourse: 4th March
http://www.lamayeshe.com/lamayeshe/toc/toc_4.shtml
Fifth Discourse: 5th March
http://www.lamayeshe.com/lamayeshe/toc/toc_5.shtml
Sixth Discourse: 6th March http://www.lamayeshe.com/lamayeshe/toc/toc_6.shtml