三身頗瓦法
承恩弟子林鈺堂筆錄
此法為諾那師祖口授陳師者。陳師又口授余。余今筆錄此法，以保留傳無誤。願發真實菩提心者得領此法，並以之利益無量眾生。
一、前行
面向西方。在尸林則擇一大樹下。點香三支插面前地上。米袋置面前地上，袋口打開以領加持。亦可加供花果等。在室內則面對遺體、骨灰罈或遺像。行者宜著長衣，以示莊重。（通常超幽時間以接近黃昏或夜晚為佳。但接新亡消息，可立即為彼修法。亦可隨帶羅盤，以決定西方所在。供過花果應留尸林；米則撒盡）。
二、作觀
自觀本尊或阿彌陀佛。觀上師住頂加持。面前觀如己身大小之阿彌陀佛，紅色跏趺於蓮座上。佛面即新亡者之貌，（如為通常超幽，無新亡者或不知其貌，則觀即關房佛像。）滿面歡喜，領此加持。佛心種子字為紅色啥字 。想新亡者化金光入此阿彌陀佛，與之合體。次想全尸林幽魂皆化金光入佛。再想全法界亡靈皆化金光入佛。
對生化身阿彌陀佛頂上，觀報身阿彌陀佛。形如四面十二臂勝樂嚇嚕嘎，但父母皆紅色。其右、後、左三面分別為黃、藍、綠色。此尊大如虛空，其心中種子字為藍吽 。報身頂上則觀較之更大之法身佛－普賢王如來父母；其心中種子字為白阿。此法之名即由此法、報、化三身而來。
三、修法
1、念此咒三遍：郭摸店貼，爺味衣謝巴、榨將巴、樣大巴、左味三街、嘎哇引千、左督千嫩、暇莫、茶洛。
2、念此咒三遍：嗡、阿、吽！趣古拉媽、他衣洛、所洛哇得。藍古多吉、且母拉、所洛哇得。左古巴馬、求母拉、所洛哇得。金金札尾、拉媽拉、所洛哇得。沙哇拉媽頗瓦、金金且勒、頗瓦左巴求。左巴阿親節勒、大以爺尼且母郭馬陀。親打百先、哥吉尼拉、駒大哥哇、哦、所－喔。
3、盡量吸氣，喊「希！」，觀化身佛化金光直上入報身心吽。再吸滿氣，喊「呸！」，觀報身佛化金光直上入法身心阿，與法身佛合體。如是重複三次。
以上為此法之本身。行者惟恐法界中之亡靈尚有未蒙超脫者，故加誦如下，以加持之。
四、加誦
以下諸咒各念三遍！但往生咒可念六遍，表六道往生：
1、 本覺大明咒：媽媽古令沙曼大。(義為「一切都不管了！」)。
2、 大圓滿六字大明(六道金剛咒)：阿－阿－，夏、沙、馬、哈。
3、 普賢王如來咒：阿、搭馬搭土、阿。
4、 五方佛咒：嗡、阿、吽、娑、哈。
5、 六字大明咒：嗡、媽、尼、悲、咪、吽。(可加念「啥」於末)
6、 金剛手咒：嗡、班札巴尼、吽、呸！
7、 阿隬陀佛咒：嗡、阿彌答哇、啥。
8、 金剛薩埵咒：嗡、班札沙埵、吽。
9、 往生咒：南無阿彌多婆耶、多脫且多耶、多地也脫、阿彌里多婆庇、阿彌里多、悉擔婆庇、阿彌里多、皮加蘭地、阿彌里多、皮加蘭多、恰密尼、恰恰挪、只擔茄利、娑婆喝。
五、撒米
在場者各帶一袋米，分途在尸林中撒米眾墳上結緣；觀阿彌陀佛之加持，隨米降臨墳上。同時並想法界中所有亡靈亦皆得此米之加持。在室內修法，則撒米新亡者身上頂、喉、心三處，或骨灰罈上，或遺像上，或觀想彼在面前而撒之。其餘已加持過之米，應撒戶外，觀為加持全法界亡靈，或帶至尸林結緣。邊撒米，邊持六字大明。
六、自修
以上一至五節所載乃陳師原授之內容。後經余請問其詳，方知此法非惟渡他，亦可自渡。即依二、三節修，但觀法、報二身於自成彌陀之頂上。
一九八六年筆錄
加州愛爾舍利多市
跋
陳師已於一九八七年十一月十三日上午九時圓寂。余曾得師之許可公開此法。今乃公布印贈以紀念 師恩。
林鈺堂謹述
一九八七年十一月十四日
加州愛爾舍利多市
校訂弟子遍照打字之電腦檔
二○○六年元月十六日
養和齋 於加州
The Three-Kaya Powa
Oral transmission by Yogi C. M. Chen
Written by the Lineage Successor Yutang Lin
This teaching was transmitted to Guru Chen by Lama Norna. I received the oral transmission from Guru Chen on the 24th of July in 1981 at the Sunset View Cemetery in El Cerrito, California, U.S.A. Under the permission from Guru Chen, I had written it down in Chinese in 1986 so as to make sure that the teaching would be preserved in its entirety for posterity. Guru Chen had also permitted me to make this teaching public. Now I am writing it down for the English readers. May all who have real Bodhicitta receive this teaching and become able to make use of it, thereby benefitting countless sentient beings. The publication of this teaching also serves to commemorate my late Guru Chen who went into Nirvana on the 13th of November in 1987. One of Yogi Chen=s booklets entitled The Merit of Practice in a Cemetery (No. 10 in A Systematized Collection of Chenian Booklets Nos. One-One Hundred) talked about this practice. Interested readers are recommended to look into that booklet.
1. PRELIMINARIES
It is preferable for the practitioner to wear a formal robe to show his respect for the solemnness of this practice. Usually the better time for doing this practice is in the late afternoon or during the night. But in case you are notified of someone=s passing away, you should practice it as soon as possible, regardless of what time of the day it is. Stand facing the West. If you are in a cemetery, then choose a big tree and stand under it. Light three sandalwood incense sticks and then insert them into the ground before you. Put bags of raw rice on the ground before you, and then open them up in order to receive the blessings that are forthcoming. Offerings of flowers, fruits, gold leaves, hell-bank notes, Rebirth-in-the-Pureland mantras, etc. may be added. If it is to be done indoors, then you may stand facing the body, the cremated remains or a picture of the deceased instead of the West. Use incense and rice as explained above. One may use a compass to help decide the direction of the West. The offerings should be left behind in the cemetery and the rice will be used up completely in the manner described later.
2. VISUALIZATIONS
Put your palms together in front of your chest (like praying). Visualize yourself as your Yidam or Amitabha Buddha. Visualize your Guru above your head to receive the blessing of the Lineage. Visualize before you an Amitabha Buddha, facing you, of human size in red color and sitting, with cross-legs, on a lotus seat. If you know the countenance of the deceased, then visualize the face of this Amitabha Buddha as such; otherwise Amitabha Buddha=s face should be the same as the one that you worship daily at home. It is a very happy face that shows eagerness in receiving the blessing. The seed word in his heart is a red Hsri.
First visualize the deceased to transform into a golden ray that goes into this Amitabha Buddha and then becomes identical with him. Then visualize that all the residing decedents in the cemetery transform in the same manner and become one with the Amitabha Buddha. Finally all the decedents in the Dharmadhatu are gathered in the same fashion and become one with this Amitabha Buddha.
The Amitabha Buddha in front of you is the Nirmanakaya. On top of him visualize the Sambhogakaya of Amitabha whose size is as large as the sky above. The shape of this Sambhogakaya is the same as the four-face twelve-arm Great Pleasure Vajra, but the colors are different. Both father-Buddha and mother-Buddha of this Yidam are red; and the four faces of the father-Buddha are: front red, right yellow, back dark blue, left green. The seed word in his heart is a blue Hung.
On top of the Sambhogakaya visualize a even larger Adi Buddha, father and mother in union. This is the Dharmakaya of Amitabha. The seed word in his heart is a white Ah.
This Powa is called Three-Kaya Powa, because it appeals to the three Kayas of Amitabha, namely, the Nirmanakaya, the Sambhogakaya and the Dharmakaya of Amitabha Buddha.
3. RECITATIONS
While maintaining the above visualizations, recite the following prayers audibly:
A. (Repeat three times)
GO MO DEN TAY, DAY VEE YEE SHAY PA, DZA JIANG PA,
YANG DA PA, DZO VEE SAN JAY, KA WA YIN CHEN,
DZO DU CHEN NEN, SHA MO, TSA LO.
B. (Repeat three times)
OM AH HUNG!
CHIU KU LA MA, TA YEE LO, SO LO WA DAY,
LANG KU DOR JEE, CHAY MU LA, SO LO WA DAY,
DZO KU PAD MA, CHO MU LA, SO LO WA DAY,
JEEN JEEN DZA WEE LA MA LA, SO LO WA DAY,
SAR WA LA MA PO WA, JEEN JEEN CHEH LER, PO WA DZO PA CHU,
DZO PA AH CHIN JEH LER, DA YEE DEH NEE CHEH MU KO MA TOH,
CHEEN DA PAI SIEN, KER GEE NEE LA, JU DA KER WA, ER, SOCOH.
4. DELIVERANCE
Inhale as much as possible. Shout out HEE! and visualize the Nirmanakaya to transform into a golden ray that is shot up into the Hung in the heart of the Sambhogakaya. Inhale to the full extent again. Shout out PAY! and visualize the Sambhogakaya to transform into a golden ray that is shot up into the Ah in the heart of the Dharmakaya. Thus the three Kayas of the Amitabha Buddha merge into oneCthe originally pure Adi Buddha. This is another reason for the name Three-Kaya Powa. Do the above wind-practice for a total of three times.
5. ADDITIONAL RECITATIONS
The above constitutes the main practice of this Three-Kaya Powa. To make sure that all decedents in the Dharmadhatu are delivered, the practitioner adds the following recitations to grant more blessings:
(Repeat each mantra below three times)
A. the Mantra of Original Awareness
MA MA KU LING SA MAN DA (meaning carefree from all sorrows)
B. the Mantra of Six-Realm Vajra
AH AH SHA SA MA HA
C. the Mantra of Adi Buddha
AH DHARMADHATU AH
D. the Mantra of the Five Buddhas
OM AH HUNG SO HA
E. the Six-Syllable Mantra of Avalokitesvara
OM MA NEE PEH MEE HUNG
F. the Mantra of Vajrapani
OM PAN DZA PA NEE HUNG PAY
G. the Mantra of Amitabha Buddha
OM AH MEE DA WA SHEH
H. the Mantra of Vajrasattva
OM PAN DZA SA DOH HUNG
I. the Mantra of Rebirth-in-the-Pureland
NAMO OH MEE DOH PO YEH,
DOH TOH CHAY DOH YEH, DOH DEE YEH TOH,
OH MEE LEE DOH PO PEE,
OH MEE LEE DOH, SHEE DAN POH PEE,
OH MEE LEE DOH, PEE CHA LANG DEE,
OH MEE LEE DOH, PEE CHA LANG DOH,
CHIA MEE NEE, CHIA CHIA NOH,
DZ DAN CHEH LEE, SO POH HO.
(this mantra may be recited six times, signifying the deliverance of all beings
in the six realms of transmigration.)
6. SPREADING THE BLESSING
Each one present takes a bag of rice that has just received the blessing of this practice, and each walks in different directions. Throw the rice onto the graves, visualize that the blessing of Amitabha Buddha comes to the decedents as the rice falls onto the graves, and, all the while, recite OM MA NEE PEH MEE HUNG. Also visualize that all the decedents in the Dharmadhatu are receiving the blessings as the rice falls. If this practice is performed indoors, then throw the rice at the forehead, the throat and the center of the chest of the deceased, or on the image of the deceased, or on the urn that contains the cremated remains of the deceased, or visualize the deceased in front and throw rice at him. The rest of the rice should be thrown outdoors to benefit all decedents in the Dharmadhatu.
EPILOGUE
The above teachings were gathered by me through several occasions of requesting for and receiving teachings from my Guru. On the first occasion, Guru Chen practiced the Powa and transmitted the recitations to me. Then I went home and memorized the recitations by repeating after him, using a tape recording of his transmission of this teaching. On the second occasion, Guru Chen just taught me the general idea of the visualizations. The details in the visualizations were revealed only later, when, through practice, I discovered the gaps. Then in 1986 I learned from my Guru that this Three-Kaya Powa can be used, not only for the deliverance of others, but also for the deliverance of oneself upon death.
Three-Kaya Powa for One's Own Deliverance: Visualize oneself as Amitabha Buddha with his Sambhogakaya and Dharmakaya on top of one another. All facing the East. Then practice this Powa according to sections 3 and 4 above.
Before practicing this Powa, for others or oneself, one should first learn about the teachings related to Powa in general, e.g., the importance of practicing the Long-Life Buddha Sadhana after Powa practice, etc.
The first draft of this article was completed on 01/03/88.
Thanks to the proofreading and suggestions by Miss Kathleen Gorman, the second draft of this article was completed on 01/07/88.
Thanks to the proofreading and suggestions by Dr. Juan Bulnes, the third draft of this article is completed on 01/09/88.
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