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WHAT
IS WONG KUR?
Explanations
by
Ven. Namgyal Rinpoche & H.H. Sakya Trizin
Re-edited
by Karma Senge Gyaltsen, Sakyashasanadhara (Wesley Knapp)
At 'Sakya Thubten Namgyal Ling' near Markham, Toronto,
Ontario, Canada
For the Auspicious Bestowal there of the White Dzambala
Wong Kur
by the Venerable Karma Tensing Dorje Namgyal Rinpoche,
on Saturday July 31, 1993
May
this work aid those who are newly come to the Teachings
of Dharma and others also, for the benefit of all sentient
beings!
An Introduction to Wong Kur
by
The Venerated 26th Namgyal Rinpoche
(Original Editor Cecilie Kwiat)
THE TIBETAN TEACHING
In Tibetan
Vajrayana, Wong Kur is the spring from which all blessings
flow. Therefore, for the student of the Diamond Vehicle,
a correct understanding of the theory of Wong Kur and
right attitude in its practice are important. The uniqueness
of the Tibetan system lies in two factors: a) The conscious
understanding based on experience of the structure and
content of the human psyche, and b) The systematic way
in which it teaches its unfoldment.
Unfoldment
here means the progressive experience and understanding
of depth consciousness by the student leading ultimately
to the mastery of the processes of consciousness by man's
conscious mind.
The unfoldment
of the individual consists essentially of the same process
in the individual psyche as that which is continuously
taking place in the species: the progressive complexification
of the human cortex at the expense of the diencephalons
and progressive mastery over the unconscious processes
of nature. What is possible for individual man in terms
of awakening is exactly that process which is destined
for mankind over centuries in terms of evolution, and
that condition which the species is striving to attain
may be realized by individual man in his own being through
conscious experience and correct understanding of the
unconscious mind.
In the
depth of the psyche lie all possibilities in a state of
unrealized potential. In every being there exists the
possibility of experiencing transcendental consciousness,
which, when the student is ready, the Teacher can make
accessible to him in the Tibetan system by the practice
of Wong Kur.
WONG KUR
IN THEORY
You should
regard Wong Kur as an event in which the Lama sows the
seed of transcendental consciousness in the depth of the
student. The seed will lie in the unconscious until the
student brings it to realization in the practice of meditation.
To receive the seed or vibration only the physical presence
of the student at Wong Kur is necessary. He may experience
the vibration as strength or healing, (in this respect
Wong Kur is a blessing) or he may not be aware of its
effect at the time. But, the seed as an aspect of transcendental
consciousness has been sown and remains in the depth for
its eventual unfoldment.
In addition
to the seeding of the vibration, Wong Kur also includes
the bestowal of the mantram by the Lama and the permission
to practice meditation on the radiant form of the deity
by the use of mantra. At the same time he may also give
the text or sadhana which the student will use subsequently
in meditation. Work on the sadhana represents activating
the principle seeded in Wong Kur, and it is by meditation
and following the text that the student works toward the
bringing to consciousness realization of the principle.
Generally
the sadhana consists of the description of the deity.
Also, instructions on how to create the image in the mind
and some of the keys in the form of visual symbols are
given, by which the full realization of the vibrations
may be attained. There are often invocations and prayers
to prepare the mind for meditation and in many ways the
sadhana follows the course of the original Wong Kur.
Realization
in part or in full may be attained simultaneously with
Wong Kur, although this is exceptional. Mostly, realization
is the result of strenuously repeated meditations following
the instructions given in the sadhana.
Wong Kur
is, in addition to the bestowals by the Lama, a form of
teaching in which full use is made of rich panoply of
symbols. Some are familiar from everyday life and some
are symbols known only by the depth. These symbols are
received by all the senses; sight, hearing, touch, taste,
smell and by the mind. Wong Kur is complex, involving,
interesting, skilful, flowing and beautiful - the full
experience of which penetrates past the filter of the
verbalizing mind to awaken the depth.
THE STRUCTURE
OF WONG KUR
There are
three main parts to Wong Kur. The first is the preparation
by the Lama which takes about the same length of time
as the empowerment itself. The Lama in meditation performs
the entire text of the Wong Kur with complete realization
and all visualizations, and consecrates the temple (or
place of bestowal) for the ceremony. The students enter
and perform certain preparations for cleansing, purification
and preparation of mind.
The second
part consists of the Lung (a brief history of the wong,
with authorisation to read/recite the text), the sacred
books where the text may be found are referred to, and
the benefits and accomplishments that can be obtained
by its practice are enumerated.
Then the
Lama leads the students in certain preparations and bestows
the vibration on each one in turn. This bestowal by the
Lama is the heart of Wong Kur. By this he imparts the
vibration (or vibrations, if the empowerment contains
more than one Initiation) by touch; reciting the mantram
of the deity; giving the visualization by description
and by picture; and showing all the forms by which the
principle is symbolized. At the end the students make
an offering to the Lama and leave.
THE PRACTICE
OF WONG KUR
Although
to be initiated one need only be touched by the Lama when
he is in meditation and has the intent to bestow the initiation,
by the correct practice of Wong Kur the student greatly
assists the Lama and augments his own realization. It
is most important to be tranquil and in as clear a state
as possible. The mind should be calm, alert and free of
discursive thought. You should bathe before a Wong Kur,
dress simply in clean clothes and avoid ornaments (and
glasses when receiving). The neck should be exposed and
the top of the chest below the throat should be capable
of being exposed.
Observe
a fast if so required, in any case eat lightly beforehand.
Enter a meditative state of mind. Perform at least one
rosary of the long Vajrasattva mantra. Before entering
take the consecrated water in the right hand and rinse
the mouth, remove shoes outside the temple and take off
all unnecessary clothing. Take some grains of rice at
the door and sit down quietly in rows leaving an aisle
for the Lama to enter. Do not sit between the throne and
the gtorma. As soon as the Lama enters, you should stand
and as he takes his place, perform three prostrations
and sit down.
During
Wong Kur, let the mind be calm but aware; the senses alert
and sensitive. Do not talk or in any way unnecessarily
distract other beings or attract attention to yourself.
Keep your body relaxed and comfortable, with the spine
straight. Be mindful of all the movements of the Lama;
look at all the symbols as they are used. Be receptive
to every sound, gesture, symbol, taste and colour - keeping
the eyes generally open; especially when receiving. Do
not try to remember all that happens, but allow each sense
impression to be completely received, believing that you
are receiving everything perfectly, and remain in the
ever present.
Wong Kur
is an event of exceptional rarity and of supreme value.
Thus, one should take the opportunity to receive from
the Lama with earnestness, allowing him to bestow the
symbols effortlessly. Move quickly to a position close
to him; be aware of his movements involved in the bestowal,
assisting him by making the body accessible to his actions.
Keep the eyes open unless otherwise instructed and withdraw
to allow another to take your place when necessary. Be
mindful of the whole area and the movement of others in
it, and allow unobstructed access to the Lama.
Notwithstanding
its complexity, Wong Kur is a joyful, spontaneous event
and Tibetans are surprised by the apparent seriousness
of Western students at Wong Kur. There is no need for
an outward show of piety or reserve. In all things be
natural; be in the flow of giving, sharing and receiving.
However, it must be remembered that the Lama has spent
hours in preparation for the Wong Kur, that he has become
the deity and is giving of himself in meditation. Realization
by the student depends upon no less than being in complete
union with the Lama. For his sake, for the sake of all
others in the place and for your own sake, avoid any form
of behaviour which obstructs the flow, hinders concentrated
awareness or attracts attention.
Do not
come unprepared - (remember the offering.) Do not come
in an agitated state of mind. Do not rush in to grab the
best seat. Do not obstruct the movement of others. Do
not talk unless it is right to do so. Do not draw attention
to yourself. Do not distract the Lama's meditation.
A WORD
ABOUT DEITIES
In Tibetan
Tantra extensive use is made of deities, which are symbolic
expressions of aspects of transcendental consciousness.
They are generally similar to human forms; with colour,
dress adornments, gestures and expressions appropriate
to that aspect of consciousness of which they are the
symbolic expression. The student acquires experience of
a particular state of consciousness by receiving the Wong
Kur of the deity and working with the sadhana. In meditation
he visualizes the deity in space before him, roughly at
first, then complete with all ornaments and symbols. Then
by following the instructions for the meditation he performs
various acts of mind with the symbols intended to induce
a realization of that vibration or principle,
The performance
outlined in the sadhana is basically a description of
a spontaneous meditation experience which can arise without
effort in the mind, even without the experience of the
Wong Kur. This is very rare, although adepts are able
to realize the visualizations completely during the course
of Wong Kur, thus being guided by the Lama in the realization
of the deity. In the usual practice of meditation, the
result of repeatedly following the outline given in the
sadhana is that the visualizations, at first laboriously
created by mental effort, become, as it were, autonomous
living beings spontaneously acting out a personal drama
with the meditator in a moment of supreme clarity and
insight.
In that
moment the mind of the meditator opens to levels of consciousness
which have been dormant in the unconscious realms of the
psyche since the beginning and which, aroused by the initiation,
have been activated and brought to realization by the
practice of meditation on the symbols and mantram bestowed
in Wong Kur.
On Receiving Initiation Into The Tibetan
Vajrayana Buddhist Path
by
H.H. The 41st Sakya Trizin
These
notes were written on the occasion of the visit by His
Holiness Sakya Trizin, head of the Sakya Order of Tibetan
Buddhism, to New York in 1978 at the invitation of the
Jetsun Sakya Centre for Buddhist Studies and Meditation.
During his visit to the U.S. and Sakya Namgyal in Canada
His Holiness gave many Vajrayana empowerments, 'Wongs'
or Initiations, to people who wished to enter the path
of Vajrayana Buddhism and practise meditation according
to Tibetan methods.
In
recent years a number of Tibetan Lamas have visited America
and have given numerous wongs here; but many people who
are interested in Vajrayana are still unsure of what a
wong is, and of what they are receiving in a wong. Also
there is widespread ignorance of the proper things to
be done at wongs and when meeting Lamas. Thus these notes
of advice have been written in order to disseminate understanding
of what a wong is, what happens during a wong, and what
should be done when attending a wong. Ngawang Thubten
Nyima, a disciple of His Holiness Sakya Trizin, wrote
these notes in December of 1977 and they express his understanding
of answers to questions which he put to His Holiness on
this subject. His Holiness begins:
EXPLANATION OF TERMS
The Sanskrit
term 'Vajrayana' refers to a system of teachings and methods
of practice directed toward the attainment of Enlightenment.
The Buddha Shakyamuni taught that Enlightenment is the
supreme goal for all sentient beings; it is a state of
freedom from all causes of suffering and dissatisfaction,
and is the realization of limitless wisdom, compassion
and power. In India, during the first millennium of our
era, the philosophical and ethical teachings of Mahayana
Buddhism were integrated with a 'Tantric' tradition of
profound methods of spiritual realization to produce Vajrayana
Buddhism. This reached its height in India with the appearance
of such great yogis as Birwapa and Naropa, whose tantric
teachings were carefully preserved by their disciples.
These teachings were transmitted from master to disciple
in various 'teaching lineages'. When these teachings reached
Tibet, four major traditions of Tibetan Buddhism sprang
from the various Indian teaching lineages.
One of
these traditions is the Sakyapa Tradition, whose principal
teaching lineages go back to Birwapa and Naropa. The original
teachings have been handed down within the Sakyapa Order
to the present day by means of an unbroken chain of masters
and disciples.
The Tibetan
term 'Lama' refers to any person who, after many years
of study and practice of the Tibetan Buddhist teachings,
has acquired philosophical understanding and spiritual
realization, and who is respected as a teacher by one
or more disciples. Thus a Tibetan monk who does not have
any special attainments is not a Lama. A Lama need not
be a monk. The Vajrayana Path is open to all, and married
persons are not barred from receiving any of the tantric
teachings. Among the head Lamas of the Sakyapa Order,
some (such as the founder, Sachen Kung Nyingpo) have been
married and some (such as the illustrious Sakya Pandita)
have lived celibate lives as monks. (*H.H. Sakya Trizin
is married and is helping to raise a family - Editor's
Note.) The Sanskrit term 'Guru' refers to a person of
great spiritual attainment and authority; it was translated
into Tibetan as 'Lama'. Among Westerners the term 'Guru'
is usually used to refer to a personal teacher, either
one's own or someone else's. In this case the term may
be translated as 'preceptor' - the person who gives you
the precepts for correct study and practice. In Tibetan
Buddhism, devotion to the Lama who is your Guru is very
important, and it is necessary for spiritual attainment.
It is taught
in Tibetan Buddhism that the minds of sentient beings
are, in their pure nature, not any different from the
mind of the Buddha. It is the purpose of tantric practice
to realize this, and you should seek as your Guru a Lama
who has them self realized this. Having found such a Lama,
you should cultivate devotion to him or her so that you
can recognize more clearly the Buddha nature as it is
manifest in them. By these means you are led to realize
the pure nature of your own mind also as the mind of the
Buddha.
The Tibetan
term 'wong' is literally 'empowerment'; it may also be
translated as 'initiation' or 'consecration' (Sanskrit:
'abhisekka'). It refers to a ceremony in which a Lama,
on the basis of his own spiritual attainments and his
understanding of the proper rituals, places a disciple
in touch with a particular tantric deity (or deities)
and empowers that disciple to visualize the deity, recite
the mantra, and seek to realize the non-duality between
his own mind and the mind of the deity. Much happens during
a wong and everything that happens has its special meaning,
and is not just for ceremonial decoration.
It is not
so easy to say what tantric deities are. There are (or
appear to be) many, and there are many different purposes
for meditating upon the various deities. Among tantric
deities are the Bodhisattvas; Manjusri, Avalokiteshvara
(Tibetan: 'Chenresi') and Vajrapani; these are the Bodhisattvas
of Wisdom, Compassion and Power, respectively. There are
five Dhyani Buddhas; Amitabha, Vairocana, Akshobhya, Ratnasambhava
and Amoghasiddhi. Each of these is a manifestation of
one of the five Transcendental Knowledges.
There are
also protecting deities such as Mahakala, dakinis such
as Vajrayogini, and wealth deities such Zambala and Vaishravana.
The higher yidams (Deities representative of one's own
personal insights and connections with the Teaching) such
as Hevajra and Kalachakra are completely enlightened or,
in other words, are Enlightenment in deity-form. The ignorant
regard the deities as beings who are external to their
own minds; those of greater understanding regard the deities
as within their minds; those of highest understanding
realize the true nature of their own minds and the true
nature of the deities to be non-dual.
It is not
particularly important to attain an intellectual understanding
of what the deities are; what is important is to follow
the path which is open to those who undertake tantric
meditation. It is taught that all things are illusory,
and thus so are the deities. But it is our nature to run
after illusions; what distinguishes the wise from others
is that they are careful which illusions they run after
and they choose those most likely to lead them beyond
illusion and its attendant sufferings.
THE FOUR CLASSES OF TANTRA
There are
four classes of tantric literature, teachings and practices;
Kriya, Carya, Yoga and Anuttarayoga Tantra. The first
three together constitute the 'lower tantras', and the
fourth is the 'higher tantra'. There are wongs at all
four levels of tantra, and each wong empowers you to perform
a specific meditation practice belonging to one of the
four classes of tantra.
The differences
among the four classes, as regards practice, can be explained
as follows: In Kriya Tantra you are very low and the deity
is very high, and you make offerings in order to receive
the blessings of the deity. Here the deity is regarded
as completely other than the practitioner, as a king is
far above his subjects.
In Carya
Tantra you and the deity are essentially on the same level,
like friends, but you still regard the deity as separate
from yourself: as before you seek the blessings of the
deity so as to realise Enlightenment your self.
At the
level of Yoga Tantra you yourself become the deity, but
only during actual meditation on the deity. In meditation
at this level you first create yourself in the form of
the deity, and then you invoke the Transcendental Wisdom
Aspect - the real nature - of the deity; this is then
absorbed into yourself, so that you become not different
from the deity. But at the end of the meditation, the
Transcendental Wisdom Aspect leaves you, and you make
offerings to the deity as if it were a separate being,
after which the deity leaves. So even at the level of
Yoga Tantra you still think of yourself and the deity
as separate for most of the time.
But in
Anuttarayoga Tantra you become the deity completely, you
realise your true nature as not different from the deity.
At this level of meditation, the deity does not become
separate from you at the end of the mediation session;
you remain as the deity throughout all your daily activities.
Christian
devotion is perhaps a kind of Kriya Tantra practice -
if we ignore the underlying doctrinal differences - for
in Kriya Tantra you think of yourself as very low in comparison
with the Deity who is very high. It is not necessary to
begin Vajrayana at the level of Kriya Tantra; some people
may be able to begin at the level of Anuttarayoga Tantra.
But for most people it is best to begin with Kriya, Carya
or Yoga Tantra practices.
CLASSIFICATIONS OF WONGS
Each wong
also belongs to one of these four classes of tantra. Wongs
belonging to the lower tantras, Kriya, Carya and Yoga,
are termed 'lower' wongs; Anuttarayoga Tantra wongs are
'higher' wongs. For some deities, such as Tara, there
are wongs at all levels of tantra, whereas for others
- such as Hevajra - there are only higher wongs. In all
higher wongs, and in some lower wongs, the disciple is
admitted to the mandala of the deity and is introduced
to the deity directly.
Most wongs
given by Lamas in North America at the present time are
Carya or Yoga Tantra wongs, such as the usual wongs for
Avalokiteshvara - Chenresi - Green Tara and Manjusri.
Higher wongs are not commonly given, for the following
reasons. A wong is normally given only to one who intends
to pursue the corresponding practice. Anuttarayoga Tantra
practices are generally complicated and difficult - lower
tantric practices are not so difficult. It is dangerous
to embark on the higher tantric practices without a firm
foundation in the practice and theory of Mahayana Buddhism
- the development of wisdom and compassion.
In addition
to the classification of wongs as 'higher and 'lower,
wongs may also be classified as 'major' and 'minor'. Major
wongs are much more complicated than minor wongs; many
require two days, and some major wongs take five days
to give. The usual Chenresi wongs are minor wongs, but
there is also a major Chenresi wong at the level of Anuttarayoga
Tantra - known as the 'Gyalpo lug' wong, in the Nyingmapa
and Sakyapa traditions.
Also, there
are minor higher wongs and major lower wongs. There are
minor higher wongs for all the Anuttarayoga Tantra deities,
such as Hevajra, Kalachakra, Vajrakilaya and Vajrayogini;
and there is a major lower wong for the yoga Tantra deity
known as 'Kunrig' - a form of Vairocana with four faces.
Occasionally
you may receive a 'lung' from a Lama. A lung - pronounced
'loong' - is not a wong, it is a kind of authorization
to study or recite a particular text. There are some simple
meditation practices which can be performed without a
wong, e.g. meditations upon Amitabha and upon Vajrasattva;
but to perform these meditations you should first receive
the lung for the text in which the meditation practice
is set out.
ABOUT THE WONG ITSELF
A wong
always involves several different consecrations; the number
and nature of these depends on the kind of wong. A major
wong may have four consecrations, some of which are again
subdivided into several more consecrations.
A minor
wong generally has three consecrations, one each for Body,
Speech and Mind. These are the 'three doors' through which
we act and thus create karma. To purify our actions we
must purify each of these three doors. Actually they are
already pure, though we may not realize this. The goal
of Tantra is to purify all our actions of Body, Speech
and Mind by removing our moral and mental defilements,
so that our actions become not different from those of
a Buddha. Receiving a wong is like the planting of a seed;
later, with the right conditions, this seed will sprout
and grow into Buddhahood. During the wong each of the
three doors is blessed individually, and thus there is
a Body Consecration, a Speech Consecration and a Mind
Consecration.
The specific
empowerments conferred by these three consecrations are
as follows: The Body Consecration purifies all your defilements
of body, and empowers you to visualize yourself in the
form of the deity - for example, to visualize yourself
as Chenresi, with one face, four arms, holding a rosary,
a lotus, etc. The Speech Consecration purifies all your
defilements of voice and empowers you to recite the mantra
of the deity. The Mind Consecration purifies all your
mental defilements, and empowers you to realize the non-duality
between your own mind and the mind of the deity, in which
state the ordinary dichotomy of subject and object is
transcended.
Taken together,
these consecrations empower you to perform a specific
meditation practice in which, amongst other things, you
visualize yourself in the form of the deity, recite the
mantra, and allow any thought of a distinction between
yourself and the deity to slip away. Of course, this is
not so easy to do, but by such practices you seek to realize
your true nature as not different from Buddhahood itself.
The four
consecrations received during a major wong for a higher
deity have a similar purpose, although the specific empowerments
conferred are for more profound types of meditation. The
first consecration of a major wong is termed the 'Vase
Consecration', which itself may be sub-divided into six
consecrations: Vase, Crown, Vajra, Bell, Name and - again)
- Vase Consecrations. In some lower wongs there is also
a short Vase Consecration as part of the Body Consecration.
If a wong includes a Vase Consecration then there will
be a ritual Vase - the flask with peacock feathers in
it - amongst the Lama's ritual objects. The liquid in
this flask will have been blessed before the wong by the
Lama, and during the wong he, or his assistant, will place
the flask on your head and give you some of the nectar
from the flask to drink. This makes the Body Consecration
firm in you.
Whenever
a Lama gives a wong he must perform certain preparatory
rituals before it - known as 'the preparation' - and certain
concluding rituals after it. The preparation for major
wongs is lengthy and complicated. First the Lama has to
perform the long meditation upon the deity of the wong;
during this he creates himself as the deity. Then he must
invoke the deity again and make offerings, create the
deity in the flask , for the Vase Consecration, and finally
he must perform the self-consecration - that is, he must
give the wong to himself again before giving it to the
disciples. The preparation for a minor wong is similar,
although not as lengthy: first a short self-creation,
then the front-creation with offerings, and finally the
vase-creation, if required.
Because
the preparation requires a lot of visualization and recitation
of mantras by the Lama, it is customarily performed by
the Lama before the disciples are admitted to the temple
- or the place where the wong is to be given. Strictly
speaking, disciples should not be present during the preparation
or the concluding rituals, because their presence can
be a source of distraction for the Lama. If you are present
during the preparation then you should be quiet and inconspicuous.
In addition
to the rituals concerned directly with the deity of the
wong, the Lama has other things to do during the preparation.
One of these is to clear the area of all obstacles and
evil spirits which might disturb the wong. After these
are driven out, the Lama has to protect the area by setting
up a 'Vajra Tent' to shelter those taking the wong from
disturbance by unwanted influences.
Just as
there are teaching lineages, in which a particular teaching
is handed on from master to disciple, so also there are
'initiation lineages', in which a particular empowerment
is handed on. Among the different sects there are different
views concerning the qualifications which a Lama must
have in order to give a particular wong. The Sakyapa view
is that a Lama is qualified to give a particular wong
if he has himself received that wong and he has successfully
performed a major meditation retreat belonging to the
same class of tantra as the wong - so that, for example,
a Lama who has successfully completed a long retreat on
any Anuttarayoga Tantra deity is then able to give any
Anuttarayoga Tantra wong which he himself has received.
In consequence, it may happen that a Lama who has performed
many Anuttarayoga Tantra meditation retreats is yet not
qualified to give a Kriya Tantra wong because he has not
performed a Kriya Tantra retreat.
WHAT TO DO IN THE WONG
You should
prepare yourself for a wong as if you were going to receive
consecration from the Buddha himself as, in a sense, you
are. During the preparation ritual performed by the Lama
before the wong, he has created himself as the deity;
throughout the wong you should think of the Lama as not
different from the deity, and visualize him in the form
of the deity. For example, if you are receiving a Manjusri
wong then you should constantly imagine the Lama in the
form of Manjusri, and believe that it is Manjusri Himself
who is conferring the empowerment upon you. The consecration
is more effective if you cultivate a firm belief that
you are receiving the wong from the deity itself.
Before
entering the area where the wong is to be given you should
remove your shoes and wash your mouth with water. Then
upon entering the presence of the Lama you should make
three prostrations toward him, and then take your seat
on the floor. It is best to make three full prostrations;
before each one place the palms of your hands together
at the forehead, throat, and heart. These three spots
represent the three doors of Body, Speech and Mind. If
for physical or mental reasons you cannot make full prostrations,
then it is sufficient to bow three times in the direction
of the Lama as an expression of homage.
It is best
to sit cross-legged, but if you are prevented by physical
causes then it is permissible to use a stool or a chair,
provided, of course, that your seat is lower than the
Lama's. If, when sitting cross-legged, your legs or back
begin to ache then change position unobtrusively. You
should not lie on the floor or sit with your legs stretched
out toward the Lama. All this holds not just for wongs,
but for any occasion when you enter the presence of a
Lama and remain there for a teaching, or a private audience,
etc.
Before
the wong begins, the monk who is assisting the Lama will
usually give you a small amount of rice, which you should
keep handy. This rice is for use in the mandala offering
which occurs shortly after the beginning of the wong.
As there are always at least two mandala offerings during
a wong - one at the beginning and one toward the end.
You may care to save some rice for the final mandala offering.
While waiting
for the wong to begin, instead of looking around at everyone
else you should reflect on your reason for being there.
At the beginning of all wongs and meditation sessions
it is important to cultivate the right attitude which
is as follows: Sentient beings suffer under conditions
of dissatisfaction and sorrow caused by moral defilements
- passion - and mental defilements - delusion. Although
you may recognize this condition of universal suffering,
you cannot do much about it because you are as bound up
in passion and delusion as everyone else. Only by attaining
the wisdom, compassion and power of the Buddhas can you
rescue yourself and others from this condition; and so
for the sake of all sentient beings - who are no different
from yourself - you are receiving this consecration.
A wong
always has two parts: the preparation and the main part.
In the preparation you first perform the mandala offering
to the Guru, whom you visualize in the form of the deity,
surrounded by Buddhas and Bodhisattvas. The mandala offering
begins when the person who is assisting the Lama makes
three prostrations toward him and begins to heap rice
upon a silver mandala plate. While he is doing this you
may perform the mudra, but this is not necessary. In the
mudra, the two ring fingers pointing upward symbolize
the axis of the cosmos according to the ancient Indian
cosmology. Whether or not you perform the mudra, you should
imagine that, in offering this rice, you are really offering
the whole universe, with millions of worlds containing
all good things. You are offering this to the Lama to
request him to bestow the empowerment upon you.
This empowerment
is worth more than anything material which you could offer,
so even if you gave the whole universe - as you are doing
symbolically - this would still not be enough in return
for what the Lama is giving you. When the person assisting
the Lama concludes the chanting of the mandala offering
verses, they will throw some rice in the air. At this
point you should also throw some rice forward, into the
air with a movement of the hand beginning at the heart
as these offerings come from your heart.
During
the preparation you have to recite certain prayers, such
as requesting prayers. The Lama will recite these in Tibetan
and you should repeat them after him as best you can.
It is customary to place your hands together at the heart
when reciting prayers, as an expression of devotion to
the Buddhas, etc. During the preparation you have to recite
the Seven-fold Prayer. This has two forms, the Tantric
Seven-fold Prayer and the Mahayana Seven-fold Prayer.
In its
Tantric form the Seven-fold Prayer has the following parts:
First, you confess all your sinful and deluded actions
which you have performed during your countless past lives.
Second, you rejoice in all the virtuous deeds performed
by the Buddhas and Bodhisattvas and by all sentient beings.
Third, you promise to hold the Absolute Bodhicitta, which
is the realization of the Ultimate Truth 'emptiness' &
'nothingness'. Fourth, you take Refuge in the Buddha,
Dharma and Sangha from this time forth until you attain
Enlightenment. Fifth and sixth, you promise to hold the
Relative Bodhicitta, which is the desire to attain Enlightenment
for the sake of rescuing all sentient beings from their
sufferings - the Wishing Bodhicitta and the resolve to
take all steps necessary for attaining Enlightenment for
this purpose - the Entering Bodhicitta. Finally, you dedicate
any merit produced by all these good actions to the welfare
of all sentient beings.
The Mahayana
Seven-fold Prayer is similar to the Tantric form. First,
you make prostrations to the Buddhas by body, speech and
mind. Second, you make offerings to Them of all good things,
in abundance. Third, you confess all past mistaken actions.
Fourth, you rejoice in all virtuous deeds. Fifth and sixth,
you request the Buddhas to turn the Wheel of Dharma -
give Teaching - for the benefit of sentient beings suffering
in delusion and you beseech the Buddhas not to enter the
final Nirvana until all sentient beings have been saved.
Finally, you dedicate the merit.
Throughout
the wong there are visualizations to be performed. These
are normally explained by the Lama at the appropriate
time. The visualizations during the main part of the wong
are more complicated than those of the preparation. During
the main part you may have to visualize, for example,
deities emerging from the Lama's heart, and Tibetan letters
appearing at certain places on the Lama's body and on
your own body.
The main
part of a lower wong consists of the Body, Speech and
Mind Consecrations as described earlier. Usually at the
beginning of each of these you visualize light issuing
from the Lama's heart and shining upon yourself and all
other sentient beings, purifying them of all defilements.
During the Body consecration you visualize yourself in
the form of the deity, according to the instruction of
the Lama. This Body Consecration is made firm in you when
incense is wafted about by the monk assisting the Lama.
During the Speech Consecration, you usually have to visualize
the mantra of the deity, in Tibetan letters, emerging
from the heart of the Lama and entering your own heart.
The Lama then recites the mantra, which you repeat after
him a certain number of times - usually 3, 7, 21 or 108
times.
During
the Mind Consecration you visualize the seed-syllable
of the deity in your heart. This is a radiant Tibetan
letter standing on a sun-disc or moon-disc, and by concentrating
on this seed-syllable, which is the essence of the deity's
mind, you try to realize the non-duality of your own mind
and that of the Lama and the deity. The visualizations
to be performed during major wongs are lengthy and complicated
in comparison with those of minor wongs.
In Tantric
meditation, visualization is very important; it is one
of the main tools employed in the transformation of one's
ordinary deluded mind into the Buddha-mind. It is useful,
although not absolutely necessary, to possess a vivid
imagination, such as artists and young children have.
Sooner or later, the socially-implanted categories of
normal seeing, feeling and thinking have to be transcended
- unless you prefer to remain stuck in the mud of delusion.
The wong
is concluded by various prayers and a final mandala offering
of thanks to the Lama for bestowing the empowerment. It
may then be necessary to file past the Lama to receive
any special blessings, such as the placing of the vajra,
flask, etc. on top of the head. At this point, it is appropriate
to offer white scarves, symbolising purity of mind and
intent, along with any other offerings to the Lama. If
the mandala of the deity has been constructed then you
should look into it and offer homage to the deity at its
centre.
OFFERINGS
When the
earliest Tibetans went to India to seek tantric teachings
they took with them large quantities of gold to offer
to their Gurus. In those days both masters and disciples
knew the value of the teachings. In North America at present
some people seem to come along to a wong to be entertained,
and in return offer even less than the price of a movie
ticket.
Traditionally,
in Tibet, a Lama would give a wong only when requested
to; the person requesting the wong would certainly offer
a substantial gift - gold, horses, new copies of the Tibetan
canon, etc. - and everyone attending the wong would also
make offerings to the Lama. In North America, since disciples
tend to offer very little, some Lamas charge a fixed amount
for a wong. Since this comes close to the commercialisation
of something which should not be commercialized, the transmission
of spiritual empowerment, His Holiness Sakya Trizin prefers
that it not be done. His Holiness prefers the traditional
custom of giving the wong without charge, and allowing
the disciples to offer whatever they wish at the end.
If you
understand what you have received during the wong then
you will feel a natural inclination to make vast offerings
to the Lama out of recognition of his great kindness.
The value of a wong cannot be measured in dollars, but
that does not mean that money is unsuitable as an offering.
Lamas do not need money for their own comfort, but they
do need it for their work of teaching and fostering the
growth of the Dharma and especially for building monasteries
and schools. Flowers and fruit are also appreciated, but
they are of little help with the practical problems of
ensuring that the Tibetan Vajrayana teachings continue
to be handed on from generation to generation in an authentic
and effective form. Each person should offer what they
can and what they feel is appropriate. For a rich being,
several gold bars would not be too much, for a poor person
it is sufficient to make an offering of time and energy
in the service of the Lama. You should also remember that
the Lamas themselves have already offered much to their
own Gurus, and in some cases they have on several occasions
offered all they possessed to their Gurus in gratitude
for teachings handed on to them.
After the
wong you should retire from the area to allow the Lama
to perform the concluding rituals without distraction.
Check that you have the mantra properly, and, if you wish
to meditate upon the deity, enquire whether the instructions
concerning the meditation practice are available. If you
perform the meditation, it should be done regularly, preferably
every day, in a quiet place before an altar or an image
of the Buddha. In your daily life cultivate an awareness
of the sufferings of others, search out your own delusions
and place your trust in the Buddhas.
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