Now, let's shift our focus to the pursuit of liberation as lay practitioners of Buddhadharma. In our time, there are two ways to achieve liberation: either attain it while alive or be reborn in Sukhavati during the stage of Bardo or dying. Today, we will discuss how to attain liberation alive and the theories and practices necessary for this. We will cover rebirth in Sukhavati in a later session.
After we complete the study of Bodhisattvacaryāvatāra, we will move on to the Seven Points of Mind Training and the Eight Verses of Training the Mind. Finally, we will delve into the Pure-land School and explore how to take rebirth in Sukhavati, the theory behind it, the pitfalls to avoid, and the most effective methods available.
While Chinese and Tibetan Buddhism and the relationship between Buddhist theory and practice are fascinating topics, they are too complex to present within our time constraint. Even the most accomplished masters cannot claim to have mastered all Three Pitakas and Twelve Categories of Buddhist Scriptures, as well as the theories and practices of all the different schools and lineages of Buddhism. Though some may have reached a high level of practice, they may not know the theory of every school and lineage.
Despite this, it is worth mentioning that there have been exceptional masters who possess near-omniscience, such as Jigme Phuntsok, the founder of the Larung Five Sciences Buddhist Academy, the Karmapa, and reincarnations of enlightened beings like Mipam Rinpoche. Nevertheless, it is impossible for ordinary masters to know all the theories of Buddhism. If a master were to possess complete knowledge of all the theories and practices of every school and lineage of Chinese and Tibetan Buddhism, it would be a truly remarkable and awe-inspiring feat.
As for myself, I cannot claim to be an accomplished practitioner, but I believe we can begin with simple and practical topics. For example, we can explore the relationship between Buddhist theory and practice in a concise and relatable manner.
To achieve realization, Kenpo Tsultrim Lodro, a great master in Tibetan Buddhism, identifies three ways: the practice of Madhyamaka taught in the Sutric tradition, the practice of Nadis, Pranas, and Bindus taught in the Tantric tradition, and the practice of Mahamudra or Dzogchen.
The practice of Nadis, Pranas, and Bindus, also known as Dzogrim (utpannakrama) in the Tantric tradition, involves the use of the avadhuti, which is the central channel located close to the spine and about as thick as the little finger. There are also two nadis, the right and left channels, next to the avadhuti, which serve as the channels for the circulation of qi and essences in the body, playing a fundamental role in our life functions.
Tibetan Tantrayana utilizes the practice of Nadis, Pranas, and Bindus to bring pranas and bindus through the central channel to the chakra of emanation, also known as the Dantian in Chinese, which is one of the five chakras surrounding the central channel. The chakra on top of the head is called the chakra of great bliss, the one in the throat is called the chakra of enjoyment, the one in the heart is called the chakra of Dharma, and the one in the navel is called the chakra of emanation. Some traditions identify four or seven chakras.
In Tantrayana, it is believed that after bringing the pranas to the chakra of emanation, one's physical senses will disappear along with the world as perceived by the six senses. Under the guidance of a guru's instruction, one can discover the true nature of all phenomena. However, illusory manifestations of phenomena prevent us from seeing their true nature.
We create external and internal things such as the body, mountains, rivers, and various feelings and mental states like love, hatred, anger, loneliness, and depression. By practicing pranas and bindus, all these phenomena can be channeled into a profound state of meditative concentration called Alayavijnana, which is the basis of all experience. To see the Dharmata or the nature of reality, one needs to cut through Alayavijnana.
Excerpted from: The Relationship Between Buddhist Theory and Practice
