Realizing the Nature of Mind through Guru Rinpoche mantra

Orgyen Chowang Rinpoche

Although the pointing-out instruction of the nature of mind is, strictly speaking, the domain of trekchod (Dzogchen), by reciting the twelve-syllable mantra of Guru Rinpoche, even without having received the instructions of trekchöd, we can receive empowerment directly from Guru Rinpoche. 

Through this visualization (of Guru Rinpoche to receive empowerments in the Guru Yoga practice) and recitation of the mantra, we can receive the blessing of his mind and have the realization of the nature of mind as the Dharmakaya arise within our mind. 

Through practice on the path, we can have the experience of appearances as the three kayas of enlightenment. There is no difference between that experience and the experience we gain through trekchöd practice. We can call it “the blessing of Guru Rinpoche” or “the view of trekchöd” that has arisen in our mind precisely as it is in the teaching.

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If there were no presence of Guru Rinpoche, reciting countless numbers of mantras would have no effect. It would be like doing something completely impossible. But we can receive, or attain, supreme and ordinary accomplishments through reciting the mantra. It invokes the presence of Guru Rinpoche. No matter how much ordinary talk we engage in, we won’t receive the blessings of the buddha of the three times, Guru Rinpoche’s blessing. However, reciting this mantra does attract his blessing.

When reciting the Guru Rinpoche mantra, maintain very strong faith and devotion to Guru Rinpoche who appears in the sky before you. Imagine that the mantra is the manifest form of Guru Rinpoche. Keep Guru Rinpoche in your speech, in your mind, and in your imagined sight of him in the sky before you. You imagine seeing the nature of your own mind as Guru Rinpoche. If you continue to recite the mantra with that attitude, imagination will manifest as reality and there is a very great danger that you might attain enlightenment!

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Mipham Rinpoche’s commentary to the Secret Essence Tantra, the Essence of luminosity, states that the deities and their mantras are one and the same. He explains In detail how it is possible for manifestations of enlightenment to take many different forms including that of a mantra, and how the essence of the deity appears directly in the mantra. 

We don’t have the fortune at this time to see or encounter Guru Rinpoche's human form, the manifest body of enlightenment (Nirmanakaya), as people did in the eighth century. However, this mantra helps us arrive at the experience, or realization, of the mind of Guru Rinpoche.

Taming the mind

Dilgo Khyentse Rinpoche

In truth, if you cannot tame your own mind, what else is there to tame? What is the use of doing many other practices? The aim of the whole Buddhist path, both the Hinayana and Mahayana, is to tame and understand the mind.

Dalai Lama

If every eight-year-old in the world is taught meditation, we will eliminate violence from the world within one generation.

Orgyen Chowang Rinpoche

It might take several years of diligent meditation until you come to a very strong sense of certainty, a strong sense of power. No matter what appears in the outside world, however great or wonderful, your inner certainty, your inner view will be much stronger. Whatever happens, positive or negative, you will be extremely happy inside because you understand the illusory nature of things. Once it happens, then your inner certainty, your inner view, which is what we are trying to develop, will give you a great amount of comfort and the ability to face anything whatsoever. You will always remain happy and peaceful.

We pay attention to the outside world to make our body happy and comfortable. We get very involved in material progress. But it does not make our mind truly happy. If we want to make our mind happy, we must develop the qualities of mind from within. Understanding the nature of reality will make the mind extremely happy.

Garchen Rinpoche

You will only become free from the cycle of existence, the ocean of suffering, if your whole heart wants to become free, otherwise no matter what other advanced practices you may engage in, they will not free you from suffering and in fact, they may even reinforce the ego.

3 prerequisites for getting a human life

Khenpo Tsultrim Lodro

Without these three conditions, we would not be having a precious human life that we have today.

The first condition is upholding pure precepts. Monastics observe monastic precepts, while lay practitioners follow the five lay precepts or a portion of them. If one does not observe any precepts at all, then no matter how many good deeds one performs, the best possible rebirth would be as a animal or hungry spirit with better conditions, but never as a human or celestial being. This highlights the crucial importance of precepts and discipline.

The second condition, beyond upholding precepts, is actively engaging in virtuous deeds. If one only adheres to precepts but does not practice meritorious deeds, one still cannot attain a human rebirth.

The third condition is continuously making aspirations. The ultimate wish should be to attain liberation or Buddhahood as soon as possible. However, until that goal is achieved, one should vow to be reborn as a human again and again (or in the pureland), ensuring the opportunity to continue practicing and progressing toward enlightenment.

Only by fulfilling these three conditions can one obtain a human life. If even one condition is missing, human rebirth becomes impossible, illustrating just how rare and precious it is.

State of the World

The Mahāsaṃnipāta Sūtra states:  

“After the Buddha’s parinirvana, in the first 500 years, my disciples will attain stability through the practice of wisdom.  In the second 500 years, they will attain stability through the practice of concentration. In the third 500 years, they will attain stability through the practice of extensive listening, reading and recitation. In the fourth 500 years, they will attain stability through the building of stupas and monasteries, engaging in meritorious deeds and practicing repentance.  In the fifth 500 years, the practice of virtue will fade and stagnate. Many disputes and conflicts arise. Only a slight remnant of virtue remains stable.”  

Comments by Khenpo Yeshe Phuntsok:

When we observe the state of the world today, we can see that this is indeed the case. We have already entered the Dharma-Ending Age which corresponds to the fifth 500-year period. Virtue is no longer emphasized or popular in this world. Why is this happening? Because the five defilements are widespread, such as afflictions, wrong views and others. The forces of negativity are very strong.  

The present atmosphere in the entire world is due to the collective direction of sentient beings' minds. Afflictions feed on each other and grow. When beings’ minds are overwhelmed by wrong views and afflictions, they become resistant to virtue. As a result, the present times are a trend of degeneration and negativity. 

Nowadays, people are very egoistic and competitive.  Society encourages putting oneself first, individuality, freedom rights and personal expression.  Rarely are positions tending towards virtue promoted, supported and strengthened.

Omniscience of the Buddha

From the teachings of Khenpo Sherab Depa 

Ignorance can be categorized into two types: afflictive obscuration (associated with mental afflictions) and cognitive obscurations which are not associated with afflictions… Desire, anger, stinginess, breaking the precepts are examples related to the afflictive obscurations. On the Sravaka path, one must eliminate the afflictive obscuration entirely to attain liberation (Arhatship). 

Even though an Arhat has eradicated all ignorance associated with the three realms, they are still not omniscient. Their knowledge of the nature of all phenomena to be known remains incomplete. This is why the remaining obscuration is called cognitive obscuration (obscuration to knowing). 

Only a Buddha who has been through the ten stages (Bhumis) of Bodhisattva path can completely eradicate all ignorance and remove all cognitive obscurations, thus attaining omniscience of the nature of all phenomena to be known.

This discussion leads to the concept of the "Four Causes of Unknowing." In the Wisdom chapter of the Bodhicaryāvatāra (The Way of the Bodhisattva), while refuting Hinayana views over the question of whether the Mahāyāna teachings were taught by the Buddha, these four causes of unknowing are mentioned. 

Arhats possess these four causes of unknowing, marking the difference between their wisdom and that of a Buddha. Although the Hinayana tradition holds that through the practice of the Four Noble Truths, one can attain the stage of "beyond learning" (Arahatship), there remains a significant gap between the state of an Arhat and that of a Buddha. The greatest difference can be demonstrated through these four causes of unknowing, meaning that Buddhas have knowledge that Arhats do not.  This is also accepted in the Hinayana tradition.

Some aspects of the Buddha’s teachings are too subtle to be grasped even by the Arhats.  In the commentary, the example is given of Śāriputra, one of the Buddha’s wisest disciples, who could not comprehend the Buddha’s precept aggregate.  

What is this precept aggregate? It refers to the pure precept substance existing in Buddha’s mind.  How this precept substance exists in the Buddha’s mind is incomprehensible even to Śāriputra whose wisdom was so profound.  This is just one example.  The Arhats are unable to comprehend the Buddha’s qualities.  This is because an Arhat’s merits are not complete and his obscurations are not entirely extinguished.  Hence, he is unable to understand the state of the Buddha and its corresponding qualities and wisdom.

Another example is Mahāmaudgalyāyana (known for his foremost spiritual penetrations or powers) who was unable to discern the rebirth of his mother in the world “Possessing Light”.  

Another example is the story of not understanding the qualities of the Buddha’s voice.  To give an example, we are listening to the teachings in a classroom.  If someone wishes to gauge how far my voice can travel, he will no longer hear my voice just by exiting the classroom. It is like this for an ordinary person.  The door obstructs the sound of my voice.  

When Mahāmaudgalyāyana attempted to measure how far the Buddha’s voice could be heard, he first travelled to the peak of Mount Meru where he could still hear the Buddha’s voice.  Then, using his divine powers and with the help of Buddha's blessings, he teleported himself to many universes away, but he could still heard the Buddha’s voice clearly. 

Eventually, he went to the Buddha whose universe he had reached to report his mission.  That Buddha asked him, “Why have you come?”  He replied, “To check just how far my teacher’s voice could travel.”  The Buddha of that universe replied, “The Buddha’s realisation is beyond conception, it is not possible to comprehend it with the Arhat’s wisdom.”  

When Mahāmaudgalyāyana finally decided to return, he found himself in a fix. He had travelled so far only with the help of the Buddha’s blessings.  The Buddha helped Mahāmaudgalyāyana to demonstrate the inconceivability of the Buddha’s realisation.  But now that his own divine powers were exhausted, Mahāmaudgalyāyana could not return on his own. The Buddha of that universe then instructed him, “Think of your own teacher. Face in the direction of your teacher. Prostrate and supplicate.”

Mahāmaudgalyāyana did as he was told and returned back to his own world by the blessings of Buddha Shakyamuni.  Therefore, although the Arhat’s wisdom is very high, it has no way of comprehending the Buddha’s wisdom.  We find many such cases in the scriptures.  This is a clear distinction between the Arhat and the Buddha, even though both fruitions are considered “beyond learning”.

Due to the cognitive obscurations, the Arhat is also unable to perceive events too distant in the past or in the future. When a layman named Palgye wished to renounce the world and become a monk, Śāriputra observed that he had no karma to ordain as he had not accumulated any cause to do so in the past. His request was thus denied. This story is in the Sutra of the Wise and Foolish.  

This old man was very sad and started crying.  At that moment, Buddha came and said, “I will accept you even if they do not accept.” The Buddha agreed to his request because he saw further into the past than Śāriputra.  More than 80,000 eons ago, in one version of the story, this man had once recited "Namo Buddha" planting a seed of merit. Because of this act, the Buddha allowed him to ordain.

The Buddha said that since he had gone through three eons of practice and has now attained the complete mastery of Dharma, it is not Mahāmaudgalyāyana or Śāriputra who knows all the karmic conditions of sentient beings; it is only him, the Buddha, who knows whether sentient beings have the karma to do practice.  Śrāvakas can only observe up to 80,000 eons into the past or future, whereas Buddhas can see beyond these limits.

Another case-study shows the four causes of unknowing.  Once, when the Buddha and Śāriputra were travelling together, they came across an eagle chasing a pigeon. The pigeon was extremely fearful. However, when the Buddha’s shadow covered the pigeon, it suddenly became calm. But when the Buddha moved on and the shadow of Śāriputra fell over the pigeon, it started trembling again.  

Śāriputra found this very strange and asked the Buddha, "Both you and I have eradicated the three poisons (attachment, aversion, and ignorance). Why is it that when your shadow covered the pigeon, it remained calm, but when my shadow covered it, it started trembling again?"  

The Buddha replied, "Although both of us are free from the three poisons, the wisdom and merit accumulated through long-term practice are different."  

Then the Buddha said, "Try to see how long this pigeon has been reborn as a pigeon." Śāriputra used his wisdom to observe and discovered that for 80,000 eons, this being had always been reborn as a pigeon. However, he could not see beyond 80,000 eons into the past.  

Then the Buddha said, "If you cannot see beyond 80,000 eons into its past, try looking into its future."

Śāriputra entered meditative absorption and observed that within the next 80,000 eons, it would still be a pigeon, but beyond that, he could no longer see its future rebirths.  At this point, the Buddha revealed to Śāriputra, “I can see clearly into the entire past of this being. Moreover, in the future, after 80,000 eons, it is perfectly clear to me when this sentient being will begin to plant seeds of virtue, when he will first enter the Bodhisattva path and when he will attain Buddhahood.”  When the time span is too vast, even an Arhat cannot see, only the Buddha’s wisdom is truly omniscient.

The Arhat is also limited when the causes and conditions are too complicated due to the countless variations or quantities. Take the feathers of a peacock for example.  There are many different colors. Each color has its own cause.  The Arhat is unable to tell the cause for each color, but the Buddha knows and can discern everything instantly.  

The Buddha has eliminated all obscurations to be eliminated.  The mind that has eliminated a certain portion of obscurations will give rise to that corresponding portion of qualities or wisdom.  Since the Buddha has perfectly eliminated all obscurations, there is nothing left that prevents the complete ripening of all his qualities and omniscient wisdom.

(Note: The Four Causes of Unknowing are:

1. Not knowing the Buddha's many qualities
2. Not knowing due to distant locations
3. Not knowing due to distant times
4. Not knowing due to an infinite variety of causes resulting in an infinite variety of results )

True Accounts of Going to Pureland (7-11)

Record 7

Name: Likhog (Householder, 1880-1981)

Summary

An old lady named Likhog prayed one-pointedly to Amitabha Buddha for sixty years. Through the cumulative force of her prayers, when she was about to pass on, she said, "I am seeing Protector Amitabha and his assembly of Bodhisattvas. The entire house is glowing with a red light.” With a heart full of joy, she prayed with folded palms as she peacefully departed this world with a tranquility even unfound in deep sleep.

Life Experiences

Born around 1880 in Bogu Village, Shakongma Town, Gandan County, Golog Tibetan Autonomous Prefecture, Qinghai Province, Likhog had three children. At the age of 30, she lost her eyesight, forcing her to relinquish all mundane affairs. However, this became a favorable condition for the path of cultivation. For about 60 years thereafter, apart from time used for meals during the day and sleeping at night, she devoted herself wholeheartedly to praying to Protector Amitabha, making aspirations to be reborn in Sukhavati again and again. Her only practice was reciting Amitabha’s name.

Likhog would dedicate whatever virtuous act she performed, saying, "By these merits, may all sentient beings throughout space, especially my parents in this lifetime, be reborn in Sukhavati."

Appearances at the Time of Passing

In the days leading up to Likhog’s passing, despite being free from any illness, she couldn't consume any food. When assisted to sit upright, she would stay in that position, and when laid down on her bed, she appeared as if in a deep sleep. Her son, Kedrub, thought, "It seems that my mother is nearing the end of her life." He then invited monks from Dzogchen Monastery, including Jigcho, Rangkyong, and the old monk Samten Gyamtso to perform a seven-day empowerment ritual and recite the Liberation by Hearing text for her.

On the second or third day of the rituals, as the monks were about to start their morning meal, Likhog said to her son, "I want to wash my hands and face now." After cleaning her hands and face, she said, "Now I want a bowl of milk." So, a bowl of milk was served to her. While the monks were having their morning meal, she finished the milk. Suddenly she said, "Amitabha Buddha has come!"

Likhog had been blind since the age of 30, she had not seen the world for 60 years, her eye sockets were sunken in and dark. There was no hope of regaining sight. However, at that moment, she rubbed her eyes with her hands, scratched away the eye discharge with her fingernails and her eyeballs moved. She said, "Amitabha Buddha is here! I see him. Do you see him? Do prostrations! Our home is filled with a red light, and Amitabha has come. There are many Buddhas and Bodhisattvas with him. I recognize one of them, it's Jigrab Rinpoche from Rigshe Monastery." Sitting on her bed, she prayed fervently with faith and joy and after joining her palms, she passed away in a state more tranquil than deep sleep. This account was narrated by Khenpo Pema Dorje. She passed away in the Tibetan Iron Rooster Year (1981).

(This incident took place more than forty years ago and Khenpo Pema Dorje is the only person alive who could provide testimony. Khenpo is the grandson of the deceased. Khenpo said, "When my grandmother Likhog passed away, I was only fifteen years old, and I was by her side at that time. Therefore, I personally witnessed the entire event." We interviewed Khenpo on November 1, 2020 in Kusum Khandroling of Mentang Town, Juqu County, Golog Prefecture, Qinghai Province. Apart from his testimony, we also checked with other sources to verify certain facts and finally recorded this here.)

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Record 8

A-ga of Litang County (Layperson, 1930-2018)

Summary

The elderly woman A-ga recited the King of Prayers (also called “Samantabhadra King of Aspiration Prayers”) 10 times daily without missing a single day. At her passing, she said, "I see Amitabha now! A shower of flowers has rained down from Sukhavati landing on my clothes, look! I am with Amitabha Buddha, I am so happy!" She departed from this life without experiencing any illness or pain.

Life Experience

A-ga was born in the Tibetan 16th Rabjung Iron Horse Year (1930) in a nomadic family in Gahor Village, Litang County, Garze Tibetan Autonomous Prefecture, Sichuan Province. At the age of 65, during the third Sukhavati Grand Puja held by HH Jigme Phuntsok Rinpoche in Xinlong, she took a vow to recite Amitabha’s name one million times. It is said that from that day onwards, she diligently recited the King of Prayers 10 times daily without skipping a single day. In her life, she completed over 70,000 recitations of the text.

If A-ga’s recitation of the King of Prayers was interrupted by conversations or any other activities she needed to attend to, she could accurately pick up her recitation from where she left off without any repetition or omission even if a long time had passed in between.

Appearances at the Time of Passing

In the year of her passing, at the age of 88, she became blind in both eyes and was unable to walk. She spent her days reciting Amitabha’s name on her bed. One day, when monks had come to perform the Vairochana empowerment for her, she said, "It is raining flowers in front of Amitabha! It is raining flowers in Sukhavati. It is right here. I see Amitabha, and the flowers have fallen on my clothes." Many people heard her say this.

Her nephew, Tsering Dorje, commented, "Actually, that was her own perception but she assumed that we could see it too, so she kept repeating, 'Oh look! I see Amitabha here! Oh, the flowers have fallen on my clothes. Right here, all of you look!'"

Then her daughter, Tsultrim Drolma, offered incense and did prostrations. The monks who performed the Vairochana empowerment joined A-ga in reciting the King of Prayers two or three times. When Sokhog Lama arrived, she said, "Oh, Sokhog Lama, it is showering flowers in Sukhavati! Today is truly joyful!" Later, Sokhog Lama also said to recite the King of Prayers and similarly recited it with A-ga twice or thrice.

From that moment on, her external appearance changed. Thubten Tsering Rinpoche told us (the editors), "Although she was already 88 years old, there were no more wrinkles on her face. Her complexion was so clear and fair that it was astonishing to all of us. Looking at her face made everyone felt that she was full of joy. She had a natural and innocent smile, making everyone unable to take their eyes off her."

Afterwards, A-ga changed into new clothes, and in the evening, her family placed her bed facing north. The next morning, she said, "Don't place my bed like this. When I lie down to sleep, I am facing the southern direction. Ratnasambhava is in the Southern direction, he is very compassionate but my aspiration is Sukhavati (in the west)." So, the bed was rearranged according to her wishes. Again, like before, she said, "It is showering flowers in Sukhavati now!" She kept making statements like this.

Tsultrim Drolma recalled, "In the morning, she said, 'Now, the sky is filled with Buddhas, the space in between is filled with Dharmas, and the earth is full of Sanghas. A rainbow tent has been set up, amazing! Daughter, I see it, do you? Pay your respects!'" A-ga gave rise to great joy in this way and added, "Flowers are being rained down. I am before Amitabha Buddha, such bliss!"

Her son, Kalsang Thubten, also told us (the editors), "During those days, she said she saw Amitabha Buddha and she was very happy. She spoke very lucidly, and just like before, her complexion was radiant and clear. She was in a very joyful mood."

In her final days, A-ga couldn't recite the King of Prayers in its entirety, but she continued reciting stanzas like, "Purifying the power of karma, eliminating the power of afflictions, subduing the power of negative forces, may I perfectly carry out conduct like Samantabhadra," and other similar four-line verses without interruption.

It is said that the next day, at dawn, on the 13th day of the Tibetan month, she stopped breathing peacefully, without any signs of physical distress, as if falling asleep. People from her hometown who knew her widely proclaimed, "A-ga has definitely been reborn in Sukhavati. If she cannot attain rebirth there, then no one can." This remains a widely praised event to this day.

(On March 20, 2021, we, the editors, personally visited Rabgyeling Monastery in Gahor Village, Litang County, Garze Tibetan Autonomous Prefecture, Sichuan Province to interview people related to the deceased, especially local villagers who witnessed the passing of A-ga. We spoke to her family members as well as over 20 monks and laypeople, including Thubten Tsering Rinpoche, Palden Gyamtso, Tsering Dorje, Kalsang Thubten, Dawa Gyaltsen and Tsultrim Drolma. The findings from these interviews were documented and included here.)

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Record 9

Kunchab Nyima (Householder, 1993-2017)

Summary:
Kunchab Nyima passed away at the age of 25. When he was about to die, his perceptions shifted and he told his family, "Now the Guru, HH Jigme Phuntsok Rinpoche, has arrived. I should go to Sukhavati." After that, he passed away.

Life Experience:
Nyima was born in the Tibetan 17th Rabjung Water Rooster Year (1993) in Yuke town, Daocheng County, Garze Tibetan Autonomous Prefecture, Sichuan Province. His father's name was Norbu, and his mother was Jomri. In his childhood, he did not engage in any particular virtuous or non-virtuous deeds but had recited Amitabha’s name some tens of thousands of times.

Appearances at His Passing:

(1) Full of Joy

In the spring of that year, due to an illness, he had his left leg amputated. He also suffered from lung disease, so his health was quite bad. However, one day, he suddenly felt fine as though he had never been sick, and said cheerfully, "I feel great, bring me a microphone." He then sang various types of songs. His younger brother Tsechen informed his father, Norbu, about Kunchab Nyima's condition. Norbu, who was then circumambulating the holy mountain to pray for Nyima’s recovery, thought that it was more important to complete his circumambulations, so he did not go home but continued his circumambulations. During his circumambulations, he looked towards their home and saw that Nyima was happily singing various songs and even whistling nice tunes.

(2) Last Words to Family

After completing their circumambulations, the family gathered at home in the evening. Nyima said, "Now come to my side, I have something to say." However, due to some calculations, it was determined that they could not approach the patient, especially his mother, Jomri, who was not allowed to get close. So Nyima said, "Come Dad, come as near as possible." Norbu told us (the editors) that he went to Nyima's side as asked, and Nyima said, "I have no illness now, I am very happy. I entrust all of you to the Three Jewels. Each of you has HH Jigme Phuntsok Rinpoche above your right shoulder. You must pray well!"

Norbu said, "A few days ago, I wanted to tell him (Nyima), 'You should pray to the Three Jewels, don't forget the Guru.' But I was afraid that he might think of it as me telling him that he would die soon. So I couldn’t bear to say it. This night, since he spoke these words to us, I also said, 'Good child, of course we will pray, but, most importantly, it is you who must pray fervently to HH Jigme Phuntsok Rinpoche.'"

Nyima then said, "Oh! HH Jigme Phuntsok Rinpoche has come. I should go to Sukhavati now. There is no use for me to stay around in this state. To me, there is not the slightest meaning in all of samsara. You all should think about this and discuss. Mom might think that I am crazy. But I'm not crazy, this is the truth. In future, don't create a lot of negative karma. Engage in some virtuous deeds. Working so hard for worldly affairs is pointless. There will not be any lasting result. If there were some genuine result from working for worldly affairs, it is reasonable to strive for it. But, in reality, there won't be much result. It's much better to perform virtuous deeds like circumambulating the holy mountain, and living a relaxed and happy life. I truly no longer wish to remain here. Let's have a good meal together. That's it! I'm not sick, look at me!"

Saying this, Nyima raised his head up, shaking it, then raised both his hands. "I'm really not sick, I’m very well. Now, let's have a good meal. Whatever there is to eat, bring it over." During the meal, Nyima said, "Please eat too. I can eat on my own." He then held the bowl and drank tea, eating two or three buns. In the past, he couldn't even lift his head and needed to be fed with a spoon. However, that night, without anyone's help, he managed to eat on his own.

Norbu thought to himself, "The child might die tonight. There is no nearby Guru who can recite prayers for him, but from the way he speaks and how it feels, it seems he has total confidence in dying. Whatever happens tonight, we can only do it this way. There is no other choice." After everyone retired for the night, at around three o'clock in the early morning, Nyima slowly became still, his breathing stopped, and he passed away.

Post-death Appearances:
That night, his grandmother dreamt of the Guru, HH Jigme Phuntsok Rinpoche, appearing near the well behind Nyima’s house. The Guru's eyes were shining like radiant stars in the night, looking over Nyima. Gradually, HH Jigme Phuntsok Rinpoche ascended into space, then from a realm of rainbow light, he radiated light to many monastic and lay followers, taking them all to Sukhavati.

(We (the editors) first went to Daocheng County, Garze Tibetan Autonomous Prefecture, and interviewed Lama Chodo. Later, on July 27, 2020, we went to Yuke town to interview the deceased's father Norbu, his mother Jomri, and brothers Tsechen and Tashi, and prepared the record based on their testimonies. We also sought verification through other means and, after considering it reliable, included the account here.)

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Record 10

Rigzin Drolma from Gonggar County (Nun, 1911 – 1990)

Summary

Thubten Rigzin Drolma followed many eminent teachers. She received and practiced many profound teachings, her focus was on Dzogchen and Pureland practices. At her passing, numerous rare white birds and peacocks came to welcome her; this was publicly seen. She said, "I should go to Sukhavati now, those who come to welcome me have arrived." Thus, she passed away and was reborn in Sukhavati without experiencing any suffering of death.

Life Experiences

Rigzin Drolma was born in the Tibetan 15th Rabjung Iron Sheep year (1911) in Changguo Town, Gonggar County, in the Tibet Autonomous Region. She was the younger sister of Khen Rinpoche of Dorje Drak Monastery. She received the preliminary teachings and other instructions from His Holiness the Ninth Rigzin Nyamnyid Dorje Rinpoche (of Dorje Drak) as well as other eminent masters such as Shechung Tsultrim Zangpo, the second Dudjom Rinpoche, Dilgo Khyentse Rinpoche etc.

She received the empowerments and transmissions of the Rinchen Terdzod and the Nyingthik Yabzhi among others. She practiced Dzogchen daily without interruption, in particular she focussed on the Amitabha practice discovered by Terton Mingyur Dorje. She made pureland practice her main focus throughout her life. In her later years, she entered life retreat, earning the nickname "Rigzin Drolma the Retreatant."

Signs at Her Passing

She passed away on the auspicious day of Amitabha, the 15th day of the 4th lunar month in 1990. About six days prior, a white bird landed on the roof of her retreat house. She remarked, "Now it's time to go to the pureland; the divine white bird welcoming me has arrived." Moreover, people saw many peacocks flying to her residence from the nearby mountains, Rigzin Drolma said, "These peacocks are birds who flew here from Sukhavati."

Three days before her passing, people saw a ray of white rainbow light shining onto the window of her room. Rigzin Drolma joyfully said, "Now it’s time to die. After my death, I will only go to Sukhavati, nowhere else. After my death, there is no need to invite masters or perform rituals; I am confident in my own journey." She passed away in the sleeping lion posture, without any of the physical suffering of dying.

Signs After Death

For about three days after her death, local people frequently saw rainbows appearing in the sky.

Investigation and Verification

On July 10, 2021, we, the editors, personally visited Changguo Town in Gonggar County, Tibet, and interviewed Dawa Gyaltsen, who had served Rigzin Drolma for a long time and who was very familiar with her. We conducted a detailed inquiry again on September 7, 2023. After verifying the credibility of these accounts, we finally recorded this story of her passing and included it here.

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Record 11
Drolma Tso or Drolkar of Dari County (Householder, 1927-2019)

Summary:

Drolkar’s life was filled with many amazing events. She declared, "I will not take rebirth in the hells or lower realms. I will be reborn in Sukhavati." At her death, she joined her palms and said, "Amitabha, look after me! Amitabha, look after me!" and passed away in this way.

Life Experiences

Drolkar was born in the Tibetan 16th Rabjung Fire Rabbit year (1927) in Jimai Town, Daring County, Golog Tibetan Autonomous Prefecture, Qinghai Province. Her father was a doctor named Yeshe, and her mother was named Rigzin Drolma. She had four children: two sons and two daughters, and lived a life of poverty and contentment. Despite being born in Golog Tibetan Autonomous Prefecture (Qinghai Province), due to certain reasons, she lived for some time near Sagou Monastery in Aba Tibetan and Qiang Autonomous Prefecture (Sichuan Province).

Her nephew married a woman named Yanglu, and the family lived by begging. There were many stories about her and her niece-in-law Yanglu. They were filled with pure kindness and hard to believe but these will not be recounted here.

She met many teachers and was a fortunate person who had listened to many sublime Dharma teachings. At Jonang Sagou Monastery, her teacher Kunzang Yongphen would teach "The Words of My Perfect Teacher" for a month every year, and she received teachings from him for nine years.

Drolkar said, "I received Mahayana fasting precepts many times in places like Meilongtang in Aba from the precept master Rinchen Dargye. The teacher Dorgyepal also said, 'If you recite Amitabha's name a million times, I guarantee you won't be dragged to the hell realms. If you do go, I will take your places in the next life.' I also accumulated the group merit of reciting the Mani mantra 100 million times with Mani Lama Padma Siddhi, so I don't think I will be reborn in hell."

(Note: Dorgyepal is also called the “Amitabha Teacher” because he always recited Amitabha’s name. He was a teacher at Sarma Paltse Monastery in the Rangtang county.)

During the 100 million Mani recitation, while spinning his Mani wheel, Mani Lama explained the shorter sutra on the Adornment of Sukhavati which stated, "Om Ami Dewa Hri! In Sukhavati, there are only holy beings. There is no name of the six realms. May I be reborn in Sukhavati. In the pure land of Amitabha, the holy beings emit the light of wisdom. There is no name for day and night. May I be reborn in Sukhavati.” Everyone sang the Mani mantra together. It was said that this could purify the negative karma of killing a hundred horses, a hundred people, a hundred dogs, a hundred women etc. Mani Lama also gave many presents because Drolkar and Gada Yedro sang the Mani mantra with very beautiful voices. There were many accounts like this.

Drolkar said, "At Sagou Monastery, everyone called Tenpa Chopel Rinpoche 'Uncle Tenpa'. At the beginning of the Cultural Revolution, he was assigned to look after a courtyard called Yura, and we worked nearby. During breaks, we would visit Uncle Tenpa, who would say, 'Children, this is a time of turmoil. Due to past virtue, you have obtained a human body. But due to past non-virtue, even reciting even one Mani mantra could get you slapped, holding prayer beads could get you into a public session of humiliation. You must endure hard labor or you will starve. Think of this as repaying karmic debts from past lives and serve the public sincerely. Do not be lazy because of your fatigue but work hard.’ He gave such crucial teachings.

“One night, Bodong Langri told me, 'I requested Uncle Tenpa to give an empowerment of 'Amitabha's Swift Path' tonight. Let's go quietly. Don’t forget.' Following his words, I went with Geba, Dronyi, Lari, Yingok and some trustworthy close friends to Uncle Tenpa after everyone fell asleep. Uncle Tenpa gave the empowerment and said, 'I have given you the empowerment of Amitabha's Swift Path, so there is no doubt you will be reborn in Amitabha's pure land. You can recite the aspiration prayer 'Emaho! Ngo Tsar Sangye Nangwa Thaye Dang…' and the prayer that begins with 'Ultimate nature of the Infallible Triple Gems...' These aspirations are very blessed and will ensure rebirth in Sukhavati.’”

(Note: The first aspiration prayer can be found here:
www.lotsawahouse.org/tibetan-masters/terton-mingyur-dorje/brief-sukhavati-aspiration, the second prayer was written by Panchen Lama)

She often recited these aspiration prayers. By her late eighties, when she recited till the sentence "With no other refuge, compassionately take care of me," she would sometimes fall into a state with unmoving eyes for about fifteen minutes to half an hour. Her lips were pursed as she spaced out, almost like a coma. No amount of calling or tugging at the clothes could bring her out of this state. She remained unknowing and unperturbed.

Even when drinking tea, she would suddenly fall into this state, holding the cup without spilling it. When she was in this state, she did not respond when people said, “What’s happening?”. But after emerging from her state, she would say, "Oh, nothing happened," and smile while continuing to drink her tea. She would say things like “May Protector Amitabha watch over us.” She acted normally afterwards in a relaxed way. Everyone thought that this must be her habit and did not think it was a problem.

In any case, Drolkar’s diligent practice of virtue, especially taking Mahayana fasting precepts, reciting Mani mantra and Amitabha's name became her accumulations for taking birth in Sukhavati.

Final Moments

Kunga Paljor told us, "In the autumn and winter of 2018, Aunt Drolkar, though in good health, told me, 'Child, it's better if I die. After my death, I will not be reborn in hell or the lower realms but will go to Amitabha's pure land. Can you recite the Phowa practice for me? Now, Aunt is old, and my body is failing.'"

About half a month before her death, one night while everyone was sleeping, she suddenly raised her head and called, "Uncle Pal-la!" Yanglu and Drachagya said, "Mother, you are talking in your sleep." She replied, "I am not talking in my sleep. I am near death, and you don't need to be afraid. I am not afraid of it at all. Uncle Pal-la has come to fetch me. It’s time to die."

(Uncle Pal-la is a master who is an emanation of Sogya Rinpoche from Xinlong.)

After that, her health deteriorated day by day, and she was bedridden for three or four days. The day before her death, she told her son, "Now, let me recite the Sukhavati Aspiration Prayer for you. Uncle Tenpa told me that reciting this ensures rebirth in the pure land." She then recited " Ultimate nature of the Infallible Triple Gems..." clearly and fluently, which was recorded on the handphone by her family, and this video can still be seen today. She then followed that with prayers to the deities and teachers she usually prayed to, which her family also recorded on video and it is still preserved today.

While she was reciting Panchen Losang Chokyi Gyaltsen's "Brief Sukhavati Aspiration Prayer", she reached the lines "Guide me to Sukhavati. With no other refuge, compassionately take care of me”, she entered the state of spacing out again with pursed lips. After a while, she returned to normal and said, "Reciting the prayer 'Lord of the Dharma, Avalokiteshvara…' etc guarantees not going to the hell realms after death."

Then she recited the prayer of the great siddha Thangtong Gyalpo: "Destroyer of Mara's army, with red and brown wrathful body. Possessing a high view, engaging in secret tantric conduct. Hidden yogi who is the protector of all beings. Emanation prophesied by Guru Rinpoche. Thangtong Gyalpo, at your feet I pray." Like before, she lapsed into that state again for some time before returning to normal and reciting the prayer of the omniscient Jonangpa Dolpopa Sherab Gyaltsen: "Comprehending exactly the meaning of the three turnings of Dharma wheel, mastering the truth of the four great tantras, guiding all beings on the correct path, omniscient Dharma King, I pray at your feet." In this way, she recited prayers to the precept master Rinpoche Rinchen Dargye and Pal-la Shangpa and so forth. It was very rare.

On the day she passed away, she only gave a thumbs-up to Sangdok and did not speak. At one point, she suddenly asked, "Where is the teacher from Sagou Monastery?" The family told her, "Tulku arrived earlier." She then raised her head and said, "Pray to Protector Amitabha." She tried her best to follow the prayers during the empowerment. Tulku said, "She is a disciple of Sagou Monastery's teacher Kunzang Yongphen — different from other people. It's better to move her to another room without people." Following the Tulku’s instruction, they moved her to another room. The Tulku also followed them and said, "Auntie, don't be afraid now. Pray to the Guru Triple Gems and Amitabha. Remember this and it is enough." Drolkar could only give a thumbs-up and did not say anything else. Soon after, with joined palms, she said, "Amitabha, take care of me! Amitabha, take care of me.” Then she gave a long exhalation and passed away.

Post-Death Signs

After she passed away, her face remained fair. The Tulku from Sagou Monastery said, "Do not move her body for about three days; leave it as it is now." Following his instructions, the body was left alone for three days. It was calculated that on the sixth day, her corpse should be sent to the charnel ground. Early in the morning of that day, before dawn, following Drolkar’s wishes, her body was sent to the Tsarang charnel ground. During the transport, various lights appeared on the western mountain top, resembling the sunrise, which all the attendees witnessed.

Generally speaking, she was tall, but on that day, her body had shrunk to the size of a child, and it was light enough to be lifted with one hand, as everyone present saw. When her body was offered to the vultures, vultures with unique feathers that were rarely seen flew in. That day, from the Tsarang charnel ground all the way along the journey, there were rainbow clouds stretched out like silk ribbons, which did not dissipate until evening. Everyone there saw it.

To purify the remains during the forty-nine days of Buddhist rituals, the family brought back a small piece of her skull from the charnel ground. Later, many small beads resembling relics appeared from it. This fact was known by the Tulku Gonpo Phuntsok from Sagou Monastery in Aba County as well as the abbot Gedrak. About two days after her death, the family invited a Sakya master, who said to her family, "There is no need for me to perform the Phowa ritual. She has gone to Sukhavati like a child entering her father's house. She was welcomed and escorted in front and accompanied from behind, instantly reaching the pureland of Protector Amitabha like an arrow shot from the bow."

(Note: It can be seen from the superb death signs that Drolkar had already attained realization.)

Investigation and Verification

Initially, we, the editors, heard a rough account of this story from a nun in Dari County. On August 28, 2020, we personally went to Gande County and interviewed Chotsang Kunga Paljor gleaning more details from what he knew. However, the people familiar with the deceased's story were mainly in Aba County. Therefore, on March 15, 2022, we went to Droke area in Aba County and conducted detailed interviews with her niece-in-law Yanglu (also known as Kalden Sangmo), the grandnephew Drachagya, her sister Yongje, her grandnephew Kunga Tsewang, and the daughter-in-law Rinchen Tso, especially her nephew Chotsang Kunga Norbu and other relatives. After careful inquiry and observation, we wrote the manuscript based on their accounts and later asked them to review it. They confirmed that the report was accurate. We did not solely rely on what the deceased said before her death or the accounts of people who knew this matter intimately. We also conducted verification from multiple perspectives and, after deeming it reliable, finally included this story here.

Advice for a practitioner who thinks he has a high view

(This post is more applicable to practitioners of meditation for liberation, such as Mahamudra, Dzogchen etc)

Phurpa Tashi Rinpoche

To teach Togal (in the Dzogchen practice), the student must have generated certain qualifications in Trekchod. In terms of Trekchod, according to our lineage, there are two stages: (1) turning consciousness into the path and (2) turning wisdom into the path.

Before your practice reaches the second stage of turning wisdom into the path, the teacher will never allow you to practice Togal. That is for sure.  It is a kind of precept or method passed down by the lineage masters.

I often see people trying to do very advanced practices. Yes, if you already possess the view needed for it, it is quite good to do these practices. But if you lack the necessary foundation for it, there is not much point to doing these practices. It is not beneficial in the least.

Talking about Trekchod, it is really not as easy as just settling the mind in a quiet state without any concepts. The practice of meditation consists of two parts. One is a realisation of emptiness. The other is a recognition of clarity/luminosity. 

The realisation of emptiness should be attained within the stage of "turning consciousness into the path". But most people can't even manage this.  This is still within the scope of "consciousness".

When we learn about dependent-arising with the nature of emptiness, it is said that all phenomena are empty in nature. When you use logic to infer, the final conclusion we reach is substanceless. So we use the label "emptiness" to represent it. I believe that all of you here possess this understanding already. 

However, if we ask ourselves how much the actual feeling of emptiness has arisen in our minds, it is a different matter altogether. Ask yourself: when you had a dream last night, did you realize that the dream was unreal or illusory the moment the dream began?

Anyone can talk about emptiness. Even a 3-year-old child knows that the sky is empty space.  But everyone still thinks that there is a real thing called the "sky".  So, this type of "emptiness" is just a label or a name.  This kind of understanding does not have a practical function.

If we can't even break through the first stage (consciousness), there is no need to mention about the second stage (wisdom).

Everyone knows that dreams are unreal. Whether you are Dharma practitioners or not, any old man or woman on the street knows that dreams are unreal.  But to recognise that dreams are unreal when you are within the dream— that is the real test.  Can you do it? You can't do it.

What is primordial purity? To reach the stage of primordial purity, you must first have the insight into emptiness. That is just the first stage.  At this stage, you have not realized the nature of mind but you are getting a little close. What are the qualities of someone who has reached this far? At night, such a practitioner can already control his dreams the moment he starts dreaming. He knows that dreams are unreal within the dream.

So, you are not even close to reaching primordial purity.

(The questioner interrupts to say something)

Rinpoche responds: You have not even recognised that dreams are unreal while within the dream-state.  Your mind is totally manipulated by the dream.  Your view is not high, not high at all!  Reaching this stage of recognising dreams is actually very easy. 

You know all the theory but that is not equivalent to realizing the nature of mind.  Practitioners must take note of this.  Recognizing that all phenomena is emptiness by learning some theory from teachers or books, or through having a little experience in your meditation — these are not insights at all. If we have to call them something nice, we call them the "prajna of words". In Tibet, we say this is the stage of "understanding".  A metaphor given is that “understanding” is like a patch sewn onto holes in clothing, they fall off in a short time with a little wear and tear. They last briefly. Your present understanding is basically like this.

The next level after "understanding" is "experience".  In Chan, this is called the "prajna of examination or reflection". This is like the mountain mist at the beginning of spring that will melt away when the sunlight becomes stronger. This level is deeper than the previous level of "understanding" but it still lacks stability. 

For someone at this level, the moment he enters the dream, he recognizes that it is unreal.  He is already capable of this, but in terms of the nature of mind, he is only getting slightly close because this is only "experience". The qualities of the practitioner at this point are already quite evident.  In his dreams, the practitioner is already starting to enjoy freedom.  There is control over his dream-state. Although this control is not every time, but, fundamentally, the practitioner has gained control already.

(The questioner interjects saying that he can sometimes control his dreams.)

Rinpoche:  I am sure that there are some instances in our entire lives when we can control dream-state to some extent.  But these instances are not due to our choice.  Sometimes, when the dream is quite painful or suffering, we are unwilling to accept the suffering, this causes us to reject the dream and hope that it is unreal.

This happens in real life too. Maybe a businessman suddenly faces a huge financial loss, or someone you love dearly suddenly passes away, or in the situation when great dangers occur, the person is so stressed that he/she wishes that it is unreal or just a dream. Many people have had this experience before.

When this happens in the dream-state and you gain some control over it, it is not considered "recognizing dreams as unreal".

(The questioner says something again about his view of equality.)

Rinpoche:  Let me ask you first, if I were to place a bun and dog poop in front of you, which would you choose to eat?  Yes, yes, do not exaggerate, do not say things like this. You can't do it. Things are not equal to you. For sure, you will choose the bun, not the poop.

What you are saying is too far away.  It is too far from your present stage.  You are only deceiving yourself. I just said, if you recognize dreams are unreal while dreaming, you can only be liberated in the second luminosity (in the bardo of dying).  We are not even talking about the first luminosity or accomplishment in the present life. You don't even have any hope of getting liberated in the second luminosity, what is the use of talking about accomplishment?

You can't get liberated in the second luminosity. We don't even need to talk about liberation in the bardo of dharmata (the next bardo after the bardo of dying).  What comes next is the bardo of becoming or rebirth.  In this bardo, we have to see if you have any chance of taking rebirth in Sukhavati. Without a strong force of virtue supporting you, even Sukhavati is beyond your reach. Then what follows next is rebirth in the six realms of samsara.

Our meditative view is already so pathetic, so what is the use of saying fanciful and exaggerated words like "everything is pure." Nothing is pure for you.  If it were pure, then the dog poop should be the same as the bun to you.  Don't cheat yourself with such grand claims that are beyond your ability.

The practical truth is right before us. It is very practical.  What is most practical is just by checking how we fared in last night's dream.  That will tell us everything -- how deep our insight of emptiness is.  If you are able to bring forth this insight of emptiness within the dream, you are quite good already.

If you can't even do this, you are just an ordinary being. What is the difference between an ordinary being and a holy being? An ordinary being treats the unreal as real. The dream last night is unreal. When we are awake, everyone knows this. But in the dream, you don't know this. Therefore, if you regard the unreal as real, and are completely controlled by the dream, generating all kinds of emotions and afflictions.  This is the definition of an ordinary being.  No matter how you embellish yourself, you are just an ordinary being.

We can wear a special crown or hat, and wear some special costume, whatever it may be, you are still an ordinary being within. Because you are always controlled by something that is unreal. You are not free or liberated.

What is a holy or noble being? What is the quality of realizing the nature of mind? A holy being realizes the nature of mind.  He recognizes the unreal as unreal. That is to say, when a holy being enters the dream-state, right from the start, he is in total control of the dream.  Whether you can do it or not, I am sure you will know for yourself.

(Questioner admits he is not able to do this.)

Rinpoche:  This shows that you are very far from realizing the nature of mind. Very very far. If you continue like this, even in ten years, I'm afraid you will not make the slightest progress in recognizing the dream-state. What is the reason?

I have also done some decades of practice myself, I might know a little about these experiences. It is not that simple, not that easy at all. Just saying with your mouth that everything is unreal is not enough. The externalists believe in nihilism or absolute emptiness. They also say that everything is illusory and there is no cause-and-effect...

Sometimes put yourself in a very chaotic situation and see if you can find any purity in that.  Sometimes people criticize you, is that pure for you? No, your emotions will fluctuate as usual. If someone is nice to you, is that pure for you? No, you get happy because of that. There isn't the slightest taste of equality or purity in the mind.

All your understanding comes from learning theory from the Madhyamaka, texts like the Vajra-cutter Sutra, or the Chan tradition. They speak about emptiness.  This theory without practical actualisation is not considered the meditative view.  This is only what the externalists call an absolute emptiness view.

If you continue to exaggerate like this, one possible future consequence will be to disregard the law of cause-and-effect. When we hit our head with a rock, it will definitely cause pain. If the feeling of pain is so obvious, why do we say it doesn't exist? ...

One of Lama Achuk Rinpoche's teacher is a Sakya master who was quite famous.  At that time, medical facilities and material conditions were quite backward. He suffered from rheumatoid arthritis. When I first went to Yarchen, many elderly had to rely on the use of crutches or were bedridden when it came to the start of spring.  This was due to rheumatoid arthritis.  Back then, the people had to endure the cold unlike the good conditions people enjoy now, that is probably why such illnesses are less serious nowadays. There were also less medications in those times.

The pain from rheumatoid arthritis is quite severe. My first teacher passed away from this illness. The leg would swell up and become purplish.  The patient will not be able to sleep at night due to the pain. Lama Rinpoche's teacher found the pain unendurable each night.

According to him, when he analysed with the view of Hinayana of "dissecting down to the smallest partless particles and smallest indivisible instants of time"; the view of Mahayana of "dependent-arising with the nature of emptiness"; or the view of Vajrayana of great emptiness, the pain could not be found, not even the slightest experiencer of the pain could be found.  Yet, the pain continued to torment him.

It goes to show that in terms of understanding he knew emptiness. But his practice experiences were insufficient. He did not realize the meditative view, consequently the pain he suffered was exactly the same as that experienced by an ordinary being.

Another teacher also had poor health.  One day, a student asked him, "How are you doing today? It seems like you are doing much better than yesterday."  The teacher joked saying, "If I put my mind on the pain, it is insufferable pain. If I put my mind on non-pain, there is no feeling of pain."  The view of great equality is just so liberating like this...

The first Bhumi of the Bodhisattva path is like seeing the moon on the first day of the lunar month. Although one only sees a small sliver of the moon, but one has already seen the actual moon. One has already attained the level of "realisation". What we mentioned before on the level of "experience" is still on the path of preparation (the path prior to the path of seeing). 

There are three levels: understanding, experience and realisation. The first Bhumi is when direct "realisation" occurs. The level of "experience" is on the path of preparation and by then you will have obtained the various qualities I mentioned before.  Although it is somewhat touching the edge of the path of seeing or the stage of "realisation", it is in reality still very far away from the Bhumis (or the path of seeing)…

In our lives, we have a habit of rejecting or being averse to negative situations we dislike.  It may not be intentional but we may reject situations we dislike quite unconsciously . In the dream-state this habit persists, although it is not as strong as when we are awake.  So to recognize some dreams once in a while is not a big deal.  Especially, it is said in the Tantra of Two Observations that "all beings are Buddhas". 

All of us have this Buddha-nature. Sometimes the hidden presence of the Buddha nature reveals itself and brings a quality of liberation in our dreams.  This is very normal. For instance, on a dark cloudy day, if the clouds occasionally part a little and show us the blue sky beyond the clouds, that is perfectly normal.  But that doesn't take us away from the fact that it is a dark cloudy day.

When we truly recognize dreams, it is not due to some other force working upon us.  It is due to our mastery or control over the dream. If we think we have recognized the dream-state, yet our minds are still enslaved or controlled by some other force, there is still a lack of freedom. This is not true recognition.

Moreover, upon recognition of the dream as unreal, one can go on to transform the dream as we wish and even reach the stage of luminosity in sleep.  But this stage is very far away for us. Not to mention the stage of luminosity in sleep, even the stage of transforming our dreams is beyond our reach.

To give an example.  The point of recognizing dreams is because they are unreal.  By overthrowing the unreal, we wish to reach the real.  What is real to practitioners is the pure-realms like Sukhavati which represent a state that is permanent and unchanging. In that case, how many times have you been to Sukhavati (in your dreams)? Not even once. That goes to show that your so-called recognition of dreams is really still under the power of a force beyond your control.  There is no freedom to speak of, so this is not recognition…

It is useless trying to make ourselves recognize the dream forcefully, or to pursue that as a goal.  There is no one who doesn’t know that dreams are unreal. When your practice has developed to the point when its habituation is very deep, it will permeate your dream-state and recognition will occur naturally.

To achieve recognition in dream-state, our view in waking-state must be progressively deepened. When the dream is not recognised, it shows that the insight into emptiness is quite shallow.  If it is a deep insight, as the saying goes: "what one is very attached to or thinks a lot about in the daytime shows up in dreams", similarly, the insight of emptiness will also continue in dreams due to the deep habituation. If this does not happen, it shows that although you are doing the practice during waking hours, it has not made a deep imprint in your mind.  Because the qualities of practice are not appearing.

When qualities do not appear, our insight of emptiness can be likened to a picture of a sun drawn on the wall.  The picture of the sun appears like a sun but it does not function like the sun in the sky.  It does not produce light or warmth.  In the same way, though an insight of emptiness that doesn’t produce actual qualities cannot be denied entirely, but there is not much practical function to it.  This is the difference between the drawing of a sun and the sun in the sky.

In applying our practice, we need to progress from theory to contemplation and then to actuality.  Today we are mostly talking about theories.  Theories are useful for pointing us in the right direction but for our lineage, this is not enough, practical application is needed.

Longchenpa said, “Even if one knows a hundred thousand Dharmas, it is not of the slightest use in facing death.” So talking about it is not enough, when we meet Yamaraja (Lord of Death), all your talk about emptiness is just going to earn you a slap from him. Is that slap empty? It is not empty at all to you.  So, practice is essential.

Advice of Dudjom Rinpoche before his parinirvana

On the fifteenth day of the eleventh month of the Fire Tiger year—January 14, 1987—His Holiness Dudjom Rinpoche Jigdral Yeshe Dorje turned to those closest to him and said:

“Now I have completed everything. Every prayer that has been asked of me, I have fulfilled. Now I’m going to leave. Please be careful in the future to pay attention. Karma can be very subtle and tricky. We might think something is no big deal, but it may turn out to have serious consequences. So pay good attention to the karmic process. This is what every practitioner needs to pay attention to—even those with the highest realization. I’ve done my part.”

Some of those present thought this was a casual remark. But soon afterward, he became ill and passed into parinirvana.

Virtue and meditation

Chan Master Nan Huai Jin

If you want to attain realization through Buddhist practice, you must hold fast to this principle—accomplishment without cultivating merit and virtue is just a fantasy.

How do you begin cultivating virtue and merits? Refrain from all negative deeds and practice all good. In other words, do not dismiss small acts of kindness as insignificant, and do not commit small negative deeds just because they seem minor.

Without the accomplishment of merit and virtue, obstacles will arise everywhere—both physically and mentally, and your internal and external environment will be filled with hindrances.

~~

If you want to succeed quickly in Dharma cultivation, your conduct must be in accord with morality. You need merits and virtues.  You need to do good deeds, be a good person, and gradually, as your diligence in Dharma practice is supported by accumulated merits, accomplishment is very swift. Among the students, there are people attaining varying degrees of accomplishments in their practice (whether deep or shallow, fast or slow), it all boils down to this principle.

In this world, no matter what type of spiritual practice you do, whether it is Buddhism or Taoism, it is very hard to find an integrated approach that is based on a thorough understanding of all principles. If such a method truly existed, cultivation wouldn’t be difficult, and progress would be rapid.  However, one of the greatest difficulties is cultivating merit and doing good deeds. That is really hard.

Most people look for shortcuts, thinking that simply meditating and practicing certain techniques will allow them to become Buddhas or celestials (in the case of Taoism), while neglecting good deeds entirely. They might do a few small good deeds perfunctorily, but they will not do any significant good deeds…

You cannot achieve enlightenment just by sitting in meditation and dreaming—it requires real effort. Honestly speaking, cultivating merit is crucial. One must practice all forms of virtues. This is of utmost importance. Merit really does exist. It will never deceive us.

When we read the scriptures, they all emphasize cultivating merit and practicing virtue, yet people tend to gloss over this part. Even if one reaches a high level of practice, without enough merit and virtuous actions, everything can collapse inexplicably. There are countless obstacles that can arise.

On the other hand, if you cultivate merit diligently, you may gain accomplishments or realisations without even meditating.  It can be that extraordinary and incredible —absolutely not a lie.

Many people who follow the spiritual paths constantly chase after techniques and secret formulas, doing this practice here and doing that practice there, thinking that this will bring them to realisation or enlightenment. However, if their merit is not sufficient, no matter how advanced their practice seems, it will ultimately collapse like a tower of sand. This is an absolute law, that’s why I mention it here in passing.

~~

If one perseveres in upholding the precepts, your self-cultivation will gradually penetrate from the outer layer of precepts to the inner level of mind. By practicing patience, one attains inner gentleness and harmony, radiating a peaceful and kind aura that makes others naturally drawn to you no matter where you go. Everyone likes you.

There is a saying in Buddhist practice: "Before studying Buddhism, first establish good relationships with others." The first step in learning Buddhism is to practice generosity widely, to first build connections with people, and then to extend kindness to all beings. However, many people fail to reflect on themselves.  They find many people unpleasant, and in turn, others find them unlikable as well. Why do they struggle to build good relationships? Because their inner moral foundation is weak. Throughout many lifetimes, they have failed to cultivate patience, gentleness, and harmony. As a result, they continue to be trapped in the cycle of rebirth, unable to complete the collection of merits.

If one can cultivate a gentle mind, from gentleness comes harmony and benevolence, then they will be loved by anyone who meets them. This is the state of a Bodhisattva — one who is cherished by everyone and who has completed his collection of merits. If one takes joy in cultivating this aspect of practice, this then is the path to Buddhahood.

We know that in daily life people tend to have more negative thoughts than good ones. Confucianism is similar to the Vinaya school of Buddhism in that both emphasize moral discipline… when we were in school, we had a piece of paper next to our desks called a "merit and demerit record". It was a monthly record with many circles on it. Every day, we would reflect on our thoughts and actions—if we did something bad, we would mark a black dot in a circle; if we did something good, we would mark a red dot. At the end of the month, we would review whether we had more black or red dots…

Virtue must truly take root in our minds! Sometimes, we may have kind thoughts and good intentions, but they do not take deep root in our hearts. Just as we start to treat others well and do good deeds, a sudden external stimulus arises, and we abandon everything, reacting with even more anger than before. This happens because our foundation of virtue is not firmly established, making it impossible to achieve true progress in Dharma cultivation.

We must "diligently accumulate the roots of virtues." This is something many of you overlook in the Thirty-seven Factors of Enlightenment, which emphasizes this principle. Unfortunately, many people see these as mere Buddhist terms rather than essential practices. In Buddhist cultivation, moral discipline (precepts), concentration, and wisdom must come together for the enlightened qualities to be perfected. How can merit be perfected? By diligently accumulating the roots of virtues—planting them deeply and firmly (through constant habituation and self-reminder) so they can grow and bear fruit…

Take note! Only after diligently cultivating and accumulating the roots of virtues can one truly attain samadhi…Why do many practitioners struggle to reach deep meditation despite their efforts? Because their foundation of virtue is not strong enough.

Without deep roots of virtue, progress is very hard. This is why, in practice, some days you feel progress, and other days you regress, sometimes even taking three steps back for every step forward.

Some people experience a few good days of meditation and become overly excited like a poor person suddenly receiving a great treasure, trembling with excitement. But if the foundation is weak, this excitement can spiral out of control, leading even to mental problems.

Only after diligently accumulating the roots of virtue can one truly experience the bliss of meditation, free from discursive thoughts. In fact, what is true meditative concentration? Performing virtue is meditative concentration. When one reaches true samadhi, every thought aligns with virtue and goodness.

So how can you tell if someone has deep meditative concentration? Just look at how much virtue they have in their conduct.  It’s not about how long you can sit.  That said, sitting meditation is still necessary, that is training in concentration.  It is the foundational training. Once you have attained true concentration, you are in that state throughout the day whether you are crossing your legs, straightening your legs, walking or sleeping. This level can only be reached when the roots of virtue are fully cultivated.