Bạn có biết là những người thành đạt hơn bạn vẫn đang cố gắng nhiều hơn cả bạn?Sưu tầm
Đừng cố trở nên một người thành đạt, tốt hơn nên cố gắng trở thành một người có phẩm giá. (Try not to become a man of success, but rather try to become a man of value.)Albert Einstein
Điều người khác nghĩ về bạn là bất ổn của họ, đừng nhận lấy về mình. (The opinion which other people have of you is their problem, not yours. )Elisabeth Kubler-Ross
Hãy dang tay ra để thay đổi nhưng nhớ đừng làm vuột mất các giá trị mà bạn có.Đức Đạt-lai Lạt-ma XIV
Cơ hội thành công thực sự nằm ở con người chứ không ở công việc. (The real opportunity for success lies within the person and not in the job. )Zig Ziglar
Tài năng là do bẩm sinh, hãy khiêm tốn. Danh vọng là do xã hội ban cho, hãy biết ơn. Kiêu căng là do ta tự tạo, hãy cẩn thận. (Talent is God-given. Be humble. Fame is man-given. Be grateful. Conceit is self-given. Be careful.)John Wooden
Cuộc sống ở thế giới này trở thành nguy hiểm không phải vì những kẻ xấu ác, mà bởi những con người vô cảm không làm bất cứ điều gì trước cái ác. (The world is a dangerous place to live; not because of the people who are evil, but because of the people who don't do anything about it.)Albert Einstein
Bằng bạo lực, bạn có thể giải quyết được một vấn đề, nhưng đồng thời bạn đang gieo các hạt giống bạo lực khác.Đức Đạt-lai Lạt-ma XIV
Sự nguy hại của nóng giận còn hơn cả lửa dữ. Kinh Lời dạy cuối cùng
Sự thành công thật đơn giản. Hãy thực hiện những điều đúng đắn theo phương cách đúng đắn và vào đúng thời điểm thích hợp. (Success is simple. Do what's right, the right way, at the right time.)Arnold H. Glasow

Trang chủ »» Danh mục »» TỦ SÁCH RỘNG MỞ TÂM HỒN »» A Survey of the Paths of Tibetan Buddhism »» Death, Intermediate State and Rebirth »»

A Survey of the Paths of Tibetan Buddhism
»» Death, Intermediate State and Rebirth

(Lượt xem: 5.497)
Xem trong Thư phòng    Xem định dạng khác    Xem Mục lục  Vietnamese || Đối chiếu song ngữ


       

Tổng quan về các pháp môn trong Phật giáo Tây Tạng - Cái chết, trạng thái trung ấm  và sự tái sinh

Font chữ:

Since the practice of Highest Yoga Tantra is intended to benefit the trainee or practitioner whose physical structure possesses the six constituents, the processes of the path resemble ordinary experiences and have similar features to the experiences of death, intermediate state and rebirth.

Because of human beings' unique physical structure, they naturally pass through three stages: death, intermediate state and rebirth. Death is a state when all the gross levels of mind and energy are withdrawn or dissolved into their subtlest levels. It is at that point that we experience the clear light of death. After that we assume a subtle body known as the intermediate state and when the intermediate state being assumes a coarser body, visible to other persons, it has taken rebirth into a new life.

Although we naturally pass through these different states, in their tantric treatises, Nagarjuna and Aryadeva have described unique techniques and methods whereby practitioners can put these experiences to positive use. Rather than go through them helplessly, can gain control of these three states and use them to achieve the resultant state of Buddhahood.

The procedures for achieving the three bodies of Buddha, the Truth Body, Enjoyment Body and Emanation Body, have features similar to the states of death, intermediate state and rebirth. Thus, there is a possibility of achieving the three bodies by utilizing these three states.

As the path of Highest Yoga Tantra is explained in terms of meditation on the three bodies of the Buddha, any generation stage practice in Highest Yoga Tantra should incorporate these three aspects.

The Nyingma texts describe this process in different terms, referring to the three meditative stabilizations instead of the meditation on the three bodies, the meditative stabilization of such ness, the meditative stabilization of arising appearances and the causal meditative stabilization. These meditative stabilizations are equivalent to those generation stage practices explained in both Yoga Tantra and Highest Yoga Tantra, comprising the meditative stabilization of the initial stage, the victorious mandala meditative stabilization and the victorious activities meditative stabilization.

Meditation on the three bodies refers to the meditation in which you take death, intermediate state and rebirth into the process of the path. For instance, taking death into the process of the path as the Truth Body is where you transform the condition of dying by imagining or visualizing going through the process of death. On the imaginary level you withdraw and dissolve all the processes of your mind and energies. The death process begins with dissolution of elements within your own body; consequently it has eight stages starting with the dissolution of the earth, water, fire, and wind elements.

This is followed by four stages, technically referred to as the experiences of white appearance, red increase, black near attainment and the clear light of the death. This dissolution is experienced during the generation stage only on an imaginary level, while deeper experiences of the dissolution process arise as the practitioner progresses and advances in his realization during the completion stage. This will eventually lead to a point where he will be able to go through the experience of the actual death process.

Nowadays, scientists have been conducting experiments to examine the death process to find out how it works. The process of dissolution will be much clearer in a person going through the death process gradually, such as someone who has been sick for a long time, and more conclusive results may be achieved in this way.

A tantric practitioner who has attained an advanced state of realization will be able to recognize the experience of death for what it is and will be able to put it to positive use, maintaining his awareness and not simply being overwhelmed by it. Generally speaking, ordinary people may remain in the clear light of death for up to three days at most, but some meditators may abide in it for a week or more. What indicates that a person, although externally they may appear to be dead, has remained in the clear light of death, is that the body does not decompose.

The point, at which the meditator goes through the experience of clear light on an imaginary level during the generation stage, is the point at which he or she should enter into meditative equipoise on emptiness.

Just as an ordinary person enters into the intermediate state and assumes a very subtle body following the experience of the clear light of death, in the generation stage practice, after arising from this meditative equipoise on emptiness, the practitioner assumes a subtle body on an imaginary level, which is the factor that ripens the inter-mediate state. This is meditation on the Enjoyment Body.

Then, just as on an ordinary level a person in the intermediate state assumes a gross physical body marking their rebirth into a new life, so a practitioner of the generation stage, following the adoption of an Enjoyment Body, assumes an Emanation Body.

There are many manuals describing meditations on the generation stage for generating yourself as a deity. In some practices you find yourself arising first as a causal vajra-holder and then as the resultant vajra-holder, in other cases, you find that you generate yourself into a deity through a process known as the 'five clarifications' and so forth.

Although there are a lot of ways to visualize yourself as a deity in the practices of the generation stage which are very important, the most significant part of the meditation is the point at which you give special emphasis to meditation on the vast and the profound by cultivating the clarity of the visualization and divine pride. I have already mentioned this when I explained that the practitioner should cultivate clarity in the visualization of the deity and divine pride based on that.

As a serious practitioner you should try to undertake all these meditations, always relating them to your own mental state and level of realization, and always watching that your own meditation is free from the influences of mental laxity and excitement. Such forms of meditation should be undertaken in a sustained and concerted manner.

The greatest obstacle to obtaining and maintaining single-pointedness of mind is mental distraction. This includes many different types of mental states, such as mental scattering, but amongst them all the greatest obstacle is mental excitement. This arises when your mind is distracted by a desirable object. In order to overcome and counteract such influences, the meditator is recommended to try to relax the intensity of the meditation, to withdraw the attention from external objects and so on, so that the mind can be calmed down.

Because mental excitement comes about when your mind is too alert or your meditation is too intense, it helps to reflect on the nature of suffering of cyclic existence and so on. This will enable you to reduce the intensity of your alertness.

In order to develop firm single-pointedness of mind, it is necessary to have both clarity of mind and clarity of its object, for without clarity, even though you may be able to withdraw your mind from external objects, you will not be able to achieve single-pointedness. Clarity here is of two types, clarity of vision and clarity of the subjective experience itself. The factor that disrupts clarity of mind is mental sinking. This can be overcome by raising your level of awareness.

When you engage in meditation to develop single pointedness, you should judge for yourself whether your mind is too intensely alert or whether it is too relaxed and so on. Assessing the level of your own mind you should cultivate single-pointedness correctly.

Because the object of meditation in the practice of Highest Yoga Tantra is yourself in the form of a deity, and also because of the practice of single-pointedly focusing your attention on certain points within your body, you are able to bring about movement of the elements in the body. Some meditators have related their experiences of this to me. When you are able to hold a clear image of the deity single-pointedly for a long period of time, this obstructs your normal sense of ordinariness and so leads to a feeling of divide pride. However, during all these stages of meditation, it is very important constantly to reaffirm your awareness of emptiness.

When you undertake practice properly in this way you will reach a point where you will have a clear visualization of the entire mandala and the deities within it of such vividness that it is as if you could see them and touch them. This indicates realization of the first stage of generation.

If, as a result of your further meditation, you are able to reach the stage where you have a clear vision of the subtle deities that are generated from different parts of your body in a single instant, you will have achieved the second level of the generation stage.

Once you have attained firm meditative stabilization, different meditations, such as emanating deities, dissolving them back into your heart and so on, are explained in order to train yourself to gain further control over this single-pointedness. These meditations include visualization of subtle hand symbols at the opening of the upper end of the central channel and visualization of subtle drops and syllables at its lower end. Then, if you feel exhausted as a result of all this meditation, the next step is to do the mantra repetitions.

Mantra repetition in Highest Yoga Tantra is of many varieties, mantra repetition that is a commitment, mantra repetition that is gathered up like a heap, wrathful mantra repetition, and so on.

    « Xem chương trước «      « Sách này có 14 chương »       » Xem chương tiếp theo »
» Tải file Word về máy » - In chương sách này

_______________

TỪ ĐIỂN HỮU ÍCH CHO NGƯỜI HỌC TIẾNG ANH

DO NXB LIÊN PHẬT HỘI PHÁT HÀNH




BẢN BÌA CỨNG (HARDCOVER)
1200 trang - 54.99 USD



BẢN BÌA THƯỜNG (PAPERBACK)
1200 trang - 45.99 USD



BẢN BÌA CỨNG (HARDCOVER)
728 trang - 29.99 USD



BẢN BÌA THƯỜNG (PAPERBACK)
728 trang - 22.99 USD

Mua sách qua Amazon sẽ được gửi đến tận nhà - trên toàn nước Mỹ, Canada, Âu châu và Úc châu.

XEM TRANG GIỚI THIỆU.






DONATION

Quý vị đang truy cập từ IP 3.236.138.35 và chưa ghi danh hoặc đăng nhập trên máy tính này. Nếu là thành viên, quý vị chỉ cần đăng nhập một lần duy nhất trên thiết bị truy cập, bằng email và mật khẩu đã chọn.
Chúng tôi khuyến khích việc ghi danh thành viên ,để thuận tiện trong việc chia sẻ thông tin, chia sẻ kinh nghiệm sống giữa các thành viên, đồng thời quý vị cũng sẽ nhận được sự hỗ trợ kỹ thuật từ Ban Quản Trị trong quá trình sử dụng website này.
Việc ghi danh là hoàn toàn miễn phí và tự nguyện.

Ghi danh hoặc đăng nhập

Thành viên đang online:
Rộng Mở Tâm Hồn Tam Thanh01 Rộng Mở Tâm Hồn NGUYỄN TRỌNG TÀI Rộng Mở Tâm Hồn đức Lâm Rộng Mở Tâm Hồn Thu Loan Rộng Mở Tâm Hồn Davidlam Rộng Mở Tâm Hồn Chúc Huy Rộng Mở Tâm Hồn Hoat Khong Rộng Mở Tâm Hồn Trương Quang Quý Rộng Mở Tâm Hồn Leanbinh Rộng Mở Tâm Hồn Pascal Bui Rộng Mở Tâm Hồn Tâm Lương Rộng Mở Tâm Hồn Ngọc Châu Rộng Mở Tâm Hồn Phan Huy Triều Rộng Mở Tâm Hồn 釋祥厳 Rộng Mở Tâm Hồn Tăng Văn Y Rộng Mở Tâm Hồn ĐẶNG THỊ THU AN Rộng Mở Tâm Hồn Văn Dũng Rộng Mở Tâm Hồn Chanhniem Forever Rộng Mở Tâm Hồn Lâm Thành Được Rộng Mở Tâm Hồn Quảng Thúy Rộng Mở Tâm Hồn phuctan Rộng Mở Tâm Hồn Thích Thện Tâm Rộng Mở Tâm Hồn Thiện Diệu Rộng Mở Tâm Hồn Trương Ngọc Trân Rộng Mở Tâm Hồn Viễn Tương Rộng Mở Tâm Hồn Sống chậm Rộng Mở Tâm Hồn Trần Thị Huyền Rộng Mở Tâm Hồn Nhị Kim Uyên Rộng Mở Tâm Hồn nguyen ba tho Rộng Mở Tâm Hồn Vô Trí Sĩ Rộng Mở Tâm Hồn Tâm Tịnh Đức Rộng Mở Tâm Hồn vokhulai Rộng Mở Tâm Hồn ntha102 Rộng Mở Tâm Hồn Vạn Phúc Rộng Mở Tâm Hồn Nguyễn Sĩ Long Rộng Mở Tâm Hồn nmtst94 Rộng Mở Tâm Hồn Minh Hữu Rộng Mở Tâm Hồn Mai Phượng Rộng Mở Tâm Hồn Hồng Huệ Rộng Mở Tâm Hồn Hoa Doãn ... ...

Hoa Kỳ (1.168 lượt xem) - Việt Nam (205 lượt xem) - Senegal (97 lượt xem) - Central African Republic (46 lượt xem) - Pháp quốc (2 lượt xem) - Anh quốc (1 lượt xem) - ... ...