Dear friends, we feel very happy to announce that our Precious Guru, His Holiness Sakya Trizin there will be at Sakya Gephel Ling, Barcelona, from 17th to 19th June, bestowing:
Teachings on death and bardo
Friday 17th June at 4 p.m.
According to the teachings of Tibetan Buddhism, the process of death is typified by the dissolution of the elements which make up body and mind. To know this process and the relationship body-mind is important for spiritual practitioners, who will be able to acknowledge it at the time of death and make use of it in the most beneficial way. At the end of the dissolution process remains a very subtle mind, pure consciousness, extremely peaceful, which shows the clear light of mind. This is the final vision of death.
People may remain in this condition up to three days, after which external signs appear that point to the exit of consciousness. Buddhists prefer their body not to be moved until this takes place, because consciousness is still in the body, and any handling may disturb this process.
The marks of our actions (karmic marks) are stored in this subtle mind. When the consciousness or mind flow moves from one life to the next, it carries with it these karmic imprints or capabilities from previous lives. Karma means “action”, and all actions by body, word and mind leave an imprint in the mindstream.
The state of mind at the time of death is considered extremely important, because it will determine the situation of our rebirth. For this reason in Buddhism the importance of the death process is so much emphasized, as it is a great opportunity for liberation, nothing to be afraid of, just the opposite: it is a spiritual opportunity.
When the vision of the clear light stops, consciousness leaves the body and enters an intermediate state (bardo) between two lives until it finds its following rebirth place.
The word “bardo” is sometimes used vaguely to indicate the state of existence on earth between two lives.
According to the Tibetan tradition, after death and before the next rebirth, when consciousness is not connected to the physical body, a number of phenomena take place for a maximum time period of 49 days. Usually, this follows a distinctive degeneration sequence, from just after death, with the clearest reality experiences we may have, until later the most terrible hallucinations which rise from our clumsy actions previously carried out.
To those spiritually advanced the bardo offers a great opportunity of liberation, as an unexpected clarity may rise from the direct experience of reality, while to others this may become a place of danger because of the negative karmic imprints which may direct them to an undesirable rebirth.
Tibetan lamas give a great importance to the bardo stage, because it is laden with possibilities for the spiritual phase.
Transmission of Amitabha’s Phowa
Friday, 17th June at 4 p.m.
Phowa is the meditation practice which helps the dying to prepare for death. It involves the transfer of their consciousness so that it merges with the Buddha’s wisdom mind. During the death process our true nature will appear, and give to those who are prepared an outstanding opportunity to identify the essence of the mind and therefore to make the evolutionary leap.
H.H. Sakya Trizin will confer the transmission of Amitabha’s Powa, and bless those who will want to practise it later on, or simply to have an auspicious connection with the Buddha of Infinite Light.
Amitabha symbolizes the true nature of our mind and the transformation of desire, a prevailing emotion in human nature. The Amitabha Buddha, red in colour, is very often connected to the Powa practice because of his intimate bond with the human kingdom.
Teachings: Parting from the Four Attachments
Saturday 18th and Sunday 19th June at 10 a.m.
It is the real core of the teachings of all the Buddhas of the three times. The oral instructions needed for the practice are taught in simple form so that anybody may apply them in their own life.
Among the many sorts of dharma, these teachings about Separating from the Four Attachments concern the training of the mind, or lojong. The purpose of the teachings on mind training is to make the mind pliable and gentle in order to soften our usual harshness.
The same as other teachings on mind training, it is considered as a summary of a great amount of important instructions directly received from a lineage of enlightened masters.
These teaching have their origin with the first of the five founding masters of the Sakya School, known as Sachen Kunga Nyingpo, of the ancient and blessed Khön family, of Tibet.
In order to fortify and improve Sachen Kunga Nyingpo’s birth gifts, his master, Bari Lotsawa, granted him the initiation of Orange Manjushri, and asked Sachen, when he was twelve years of age, to make a retreat on his own. During this Sachen beheld a glowing vision of Manjushri, sitting on a throne with his hands in the mudra of teaching. Manjushri delivered his teaching in four verses, which is now known as to Separate from the Four Attachments.
If you are attached to this life, you are not a dharma person.
If you are attached to the world of existence, you have no renunciation.
If you are attached to your own benefit, you have no bodhichitta.
If there is attachment, you have no vision.
After receiving these teachings, Sachen, who knew well the scriptures and the teaching of Prajnaparamita, understood that these four lines contained all the Sutra and Tantra teachings. They contained the core of the complete teachings of Buddha, and for this reason, these four subjects have been widely explained and made known, and have become the basis for all the teachings of mind training in the Sakya tradition.
According to the masters, who really understands the meaning of these four verses will attain a great realization.
Initiation of Chimé Pakmé Nyingtik
Saturday 18th June at 4 p.m.
Chimé Pakmé Nyingtik is a deep practice which combines the Three most important Long Life Deities, such as White Tara, Amitayus and Ushnisha Vijaya (Namgyelma). Each one of these Deities was the long life Deity of each of the three masters who attained the power on life or immortality: Shri Singha, Vimalamitra, and Guru Rimpoche, three of the first masters who introduced the Dzogchen teachings in this world.
This practice was discovered by Jamyang Khyentse Wangpo as a mind terma, and it is well known because it was one of the main practices of masters like Jamyang Khyentse Wangpo, Jamgong Kongtrul, Dzongsar Khyentse Chökyi Lodrö, Dilgo Khyentse, Trulshik Rimpoche, etc.
His Holiness Sakya Trizin received the transmission of this cycle directly from Dzongsar Khyentse Chökyi Lodrö, the reincarnation of Jamyang Khyentse Wangpo, therefore the lineage is very direct and pure.
Initiation of Vajrakylaya
Sunday 19th June at 4 p.m.
Vajrakylaya is the angry aspect of Vajrasattva. Within Tibetan Buddhism he is considered the most powerful and effective Deity to eliminate obstacles. Traditionally, Vajrakilaya has been closely united with Guru Rimpoche. In fact Guru Rimpoche practised intensely and trusted fully this Deity.
At present there are different Vajrakilaya traditions and lineages, all derived from the rediscovered Terma or treasures, but specifically this Vajrakilaya of the Sakya tradition is unique within Tibetan Buddhism, because it was directly transmitted by Guru Rimpoche himself to Khön Nagendrarakshita, one of the Sakyapa patriarchs, and has continued like this always, from master to disciple in an uninterrupted line from Guru Rimpoche up to now.
One of the remarkable features of this Vajrakilaya lineage is that each of the masters supporting these instructions, from Guru Padmasambhava up to the present, have attained a great realization, making great miracles, and as H.H. Sakya Trizin remembers, Guru Padmasambhava himself said that Khön Nagendrarakshita attained the eighth bhumi in the Bodhisattva path.
Place for the Teachings
The Auditori Cotxeres de Sants, Carrer de Sants, 79 – Barcelona.
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