Requirements for attaining realisation

Khenpo Tsultrim Lodro

The main criterion for attaining realisation is to have faith in the Vajra Master and Vajrayana.  Then, one needs to purify the karmic obscurations. At the very least, these obscurations need to lessened by some degree to the point where all the very gross and heavy negative karmas are purified.  The third requirement is to have sufficient merits. The last requirement is to have a teacher’s guidance.  

If you wish to realize the Buddha nature, you need to practice Dzogchen or Mahamudra and other practices like these.  If you have a very keen faculty or a high level of mind then even a very busy householder can attain realisation.  You can even gain realisation in the public bus while you are on the way to work.  However, if you do not have such a capacity, then even if you are very studious and memorize all the scriptures without leaving a single word out, it doesn’t help much.  If you do not have faith, you will not gain realisation your entire life.

(Note: Therefore, it is important to build up the capacity and faith through the preliminaries.)

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Tantra tells us that before the wisdom of realising emptiness has arisen, we need to use the preliminary practices (ngondro) to cultivate renunciation and Bodhichitta.  We need to practice Vajrasattva to purify our defilements and offer the mandala to accumulate merits.  When the conducive conditions are gathered and the obstructive conditions are cleared, you practice Guru Yoga and attain realisation through the Guru’s blessings.  After realisation, all the views and contemplations of Madhyamika are no longer needed.  One can dispel the two obscurations solely through the wisdom of realising emptiness, revealing the clear light luminosity of the Dharmadhatu.

(About Khenpo Tsultrim Lodro: Khenpo is the vice dean of the Larung Gar Monastic University. It is said the Khenpo is the emanation of Longchenpa. 

Who is a beginner in Dharma practice?

Khenpo Tsultrim Lodro

What is the definition of a “beginner” in Dharma practice?  For instance, if we took some poison and through the power of our practice, we do not experience any effects at all from that poison.  That means you are not a beginner in Dharma practice.  However, if you experienced diarrhoea, vomiting and various symptoms from the poison, then you are a beginner.  Don’t think that just because you have studied the Dharma for three years or something, you are already not a beginner. (Khenpo laughs). Everyone here is a beginner.

Dharma protectors for the Threefold Refuges and Five Lay Precepts

According to the Abhisheka Sutra, there are 36 Dharma protectors dispatched from the heavenly realms together with their countless retinues to protect anyone who takes refuge in the Triple Gems, and a further 25 protectors who protect those who uphold the five lay precepts.  Taking refuge has many benefits like this. Patrul Rinpoche wrote in the Words of My Perfect Teacher that it is a helpful practice to recite a hundred thousand times of the refuge prayer when you need to overcome heavy obstacles. The Sutra used in this translation is from the Chinese canon of the Tripitaka. 

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佛说灌顶三归五戒带佩护身咒经
Abhisheka Sutra
Extracted from the chapter on the Threefold Refuges, Five Precepts and Mantras to be worn for bodily protection
(A rough translation)


闻如是。一时佛在舍卫国只树给孤独园时。与千二百五十比丘菩萨万人。天龙八部悉来在会。咸然一心叉手听法。
Thus have I heard. At one time the Buddha was in the Jeta Grove of Anāthapiṇḍada, Śrāvastī, together with an assembly of one thousand two hundred and fifty Bhikṣus, ten thousand Bodhisattvas, and the eight classes of devas, nagas and beings. All were listening to the Dharma intently with one mind.

于是异道有鹿头梵志。来到佛所稽首作礼。胡跪合掌白佛言。久闻瞿昙名声远振。今欲舍置异学。受三自归并五戒法。
At that time, there was a follower of another path, a Brahmin named Deer Head. He came in the presence of Buddha, bowed his head, made obeisance, knelt on one knee and joined his palms, saying, “I have long heard that the name of Gautama is renowned far and wide. Today I wish to leave behind the outsider's teachings and receive the Threefold Refuge and the Five Precepts.”

佛言善哉善哉梵志。汝能舍置余道归命我者。当自悔过生死之罪。其劫无量不可称计。
The Buddha said, “Good indeed, good indeed, Brahmin, that you are able to abandon other paths and take refuge in me. You should repent of the sins of birth and death which lasts for immeasurable kalpas and cannot be reckoned.”

梵志言诺受教。即净身口意复作是念。惟愿世尊施我法戒。终身奉行不敢毁缺。佛言是为如来至真等正觉三世诸佛说是戒法。佛言梵志谛听谛受心持念之。又言梵志尽形寿归命诸佛无上尊。尽形寿归命法离欲尊。尽形寿归命僧众中尊。佛言梵志以三自归竟。是为真正弟子。不为邪恶之所忓娆。
The Brahmin acquiesced and setting his body, speech, and mind in a state of purity, he formed this thought, “I only wish that the World-Honored One will bestow upon me the Dharma precepts which I shall uphold for my entire life, not daring to damage or break them.”

The Buddha said, “These precepts are spoken by the Tathāgata, Perfectly Enlightened Ones of the past, present and future.” Further, the Buddha said, “Brahmin, listen carefully, receive them carefully, and hold them in mind.” And further, “Brahmin, for the entirety of your life take refuge in the Buddhas, the unsurpassed sublime one. For the entirety of your life take refuge in the sublime Dharma which is free from desire. For the entirety of your life take refuge in the Sangha, venerated by all.”

The Buddha said, “Brahmin, by taking the Threefold Refuge, you become a true disciple and will not be disturbed by negative forces.”

佛言梵志汝能一心受三自归已。我当为汝及十方人。敕天帝释所遣诸鬼神。以护男子女人辈受三归者。梵志因问佛言。何等是也愿欲闻之。开化十方诸受归者。佛言如是灌顶善神。今当为汝略说三十六。
The Buddha said, “Brahmin, since you are able to receive the Threefold Refuge with one mind, for you and everyone in the ten directions, I shall order Śakra, Lord of the Devas, to dispatch various devas and spirits to protect men and women who have taken the Three Refuges.”

The Brahmin then asked the Buddha, saying, “Who are these? Please speak of them to make it clear to all beings who have taken refuge.” The Buddha said, “I shall now briefly speak of the thirty-six empowered virtuous devas.

"Devas dispatched from the Heaven of the Four Heavenly Kings are:

四天上遣神名弥栗头不罗婆(汉言善光主疾病)
四天上遣神名弥栗头婆呵娑(汉言善明主头痛)
四天上遣神名弥栗头婆逻波(汉言善力主寒热)
四天上遣神名弥栗头栴陀罗(汉言善月主腹满)
四天上遣神名弥栗头陀利奢(汉言善见主痈肿)
四天上遣神名弥栗头阿楼呵(汉言善供主癫狂)
"the deva named Virtuous Light governs illness;
the deva named Virtuous Clarity governs headaches;
the deva named Virtuous Strength governs cold and hot (illnesses);
The deva named Virtuous Moon governs abdominal bloating;
The deva named Virtuous View governs abscesses;
The deva named Virtuous Offering governs madness;

四天上遣神名弥栗头伽娑婆帝(汉言善舍主愚痴)
四天上遣神名弥栗头悉坻哆(汉言善寂主瞋恚)
四天上遣神名弥栗头菩提萨(汉言善觉主淫欲)
四天上遣神名弥栗头提波罗(汉言善天主邪鬼)
四天上遣神名弥栗头呵波帝(汉言善住主伤亡)
四天上遣神名弥栗头不若罗(汉言善福主冢墓)
"the deva named Virtuous Renunciation governs ignorance;
the deva named Virtuous Peace governs anger;
the deva named Virtuous Awareness governs sexual desire;
the deva named Virtuous Heaven governs evil spirits;
the deva named Virtuous Abiding governs injury and death;
the deva named Virtuous Fortune governs graves and tombs;

四天上遣神名弥栗头苾阇伽(汉言善术主四方)
四天上遣神名弥栗头伽丽娑(汉言善帝主怨家)
四天上遣神名弥栗头罗阇遮(汉言善主主偷盗)
四天上遣神名弥栗头修乾陀(汉言善香主债主)
四天上遣神名弥栗头檀那波(汉言善施主劫贼)
四天上遣神名弥栗头支多那(汉言善意主疫毒)
"the deva named Virtuous Skill governs the four directions;
the deva named Virtuous King governs enemies;
the deva named Virtuous Owner governs theft;
the deva named Virtuous Fragrance governs creditors;
the deva named Virtuous Giving governs robbers;
the deva named Virtuous Thought governs epidemics and poisons;

四天上遣神名弥栗头罗婆那(汉言善吉主五温)
四天上遣神名弥栗头钵婆驮(汉言善山主蜚尸)
四天上遣神名弥栗头三摩陀(汉言善调主注连)
四天上遣神名弥栗头戾禘驮(汉言善备主注腹)
四天上遣神名弥栗头波利陀(汉言善敬主相引)
四天上遣神名弥栗头波利那(汉言善净主恶党)
"the deva named Virtuous Auspiciousness governs the five plagues;
the deva named Virtuous Mountain governs wandering gods and demons;
the deva named Virtuous Harmony governs contagious disease;
the deva named Virtuous Preparation governs abdominal disease;
the deva named Virtuous Respect governs attraction;
the deva named Virtuous Respect governs evil factions;

四天上遣神名弥栗头虔伽地(汉言善品主蛊毒)
四天上遣神名弥栗头毘梨驮(汉言善结主恐怖)
四天上遣神名弥栗头支陀那(汉言善寿主厄难)
四天上遣神名弥栗头伽林摩(汉言善游主产乳)
四天上遣神名弥栗头阿留伽(汉言善愿主县官)
四天上遣神名弥栗头阇利驮(汉言善因主口舌)
"the deva named Virtuous Qualities governs hex poisons;
the deva named Virtuous Knot governs fear;
the deva named Virtuous Lifespan governs hardships and calamities ;
the deva named Virtuous Wandering governs childbirth and nursing;
the deva named Virtuous Wish governs officials;
the deva named Virtuous Cause governs verbal disputes;

四天上遣神名弥栗头阿伽驮(汉言善照主忧恼)
四天上遣神名弥栗头阿诃娑(汉言善生主不安)
四天上遣神名弥栗头娑和逻(汉言善至主百怪)
四天上遣神名弥栗头波利那(汉言善藏主嫉妒)
四天上遣神名弥栗头周陀那(汉言善音主咒咀)
四天上遣神名弥栗头韦陀罗(汉言善妙主厌祷)
"the deva named Virtuous Care governs afflictions and worries;
the deva named Virtuous Birth governs anxiety;
the deva named Virtuous Utmost governs demons;
the deva named Virtuous Store governs jealousy;
the deva named Virtuous Sound governs curses;
the deva named Virtuous Wonder governs shamanism"

佛语梵志。是为三十六部神王。此诸善神凡有万亿恒河沙鬼神。以为眷属阴相番代。以护男子女人等辈受三归者。当书神王名字带在身上。行来出入无所畏也。辟除邪恶消灭不善。梵志言诺唯唯天中天。
The Buddha said to the Brahmin, “These are the thirty-six deva kings. Each of these virtuous devas has a retinue of trillions of devas and spirits, as numerous as the sands of the Ganges river; they cannot be seen (by human eyes) and take turns to guard men and women who uphold the Threefold Refuge.

One should write the names of these deva kings and carry them on the body. There will be no fear when travelling around. They repel negative forces and eliminate non-virtue.” The Brahmin acquiesced, “Yes, Heaven-honored One!”

梵志又白佛言。世尊以赐三自归法。天帝遣善神三十六大王护助我身。已蒙世尊哀愍救度。今更顶礼请受法戒。佛言善哉梵志汝当净身口意。恳恻至心敬受法戒。 佛言十方三世如来至真等正觉。皆由三归五戒得之。佛言梵志尽形寿。不杀生不教他杀。是戒能持不。若能持有五神王随逐护汝身。不令邪神恶鬼之所得便。

The Brahmin again addressed the Buddha, saying, “World-Honored One, you have bestowed the Threefold Refuge; the Lord of the devas has dispatched thirty-six great deva kings to protect my body. I have received the World-Honored One’s compassionate salvation. Now is the time to pay homage again and request to receive the precepts.”

The Buddha said, “Good indeed, Brahmin. You should purify body, speech, and mind, and with earnest sincerity, respectfully receive the precepts.”

The Buddha said, “All Tathāgatas of the ten directions and three times attain perfect enlightenment through the Three Refuges and Five Precepts.”

The Buddha said to the Brahmin, “For the entirety of your life, do not kill living beings and do not tell others to kill. Can you uphold this precept? If you can uphold it, five deva kings will follow and protect your body, not allowing evil devas and wicked spirits to get their way.”

梵志尽形寿。不盗他人财宝不教他行盗。是戒能持不。若能持者。有五善神王随逐护汝身。梵志尽形寿不邪淫是戒能持不若能持者。有五神王随逐护汝身。众魔皆不得便。梵志尽形寿。不妄言绮语两舌鬪乱。是戒能持不。若能持者。有五神王随逐护汝身。梵志尽形寿。不饮谷酒甘蔗酒葡萄酒能放逸酒。如是等酒皆不得饮。是戒能持不。若能持者。有五善神王随逐护汝身。

“Brahmin, for the entirety of your life, do not steal the wealth of others and do not tell others to steal. Can you uphold this precept? If you can uphold it, five virtuous deva kings will follow and protect your body.”

“Brahmin, for the entirety of your life, do not engage in sexual misconduct. Can you uphold this precept? If you can uphold it, five deva kings will follow and protect your body, and the demons will not get their way.”

“Brahmin, for the entirety of your life, do not speak lies, engage in idle speech, divisive speech or contentious speech. Can you uphold this precept? If you can uphold it, five deva kings will follow and protect your body.”

“Brahmin, for the entirety of your life, do not drink grain wine, Cachaça, grape wine, or any alcohol that causes heedlessness. All such wines must not be drunk. Can you uphold this precept? If you can uphold it, five virtuous deva kings will follow and protect your body.”

佛语梵志。是为三归五戒法也。汝善持之勿有毁犯。说已。梵志因白佛言。世尊说言若持五戒者。有二十五善神。卫护人身在人左右。守于宫宅门户之上。使万事吉祥。惟愿世尊为我说之。佛言梵志我今略演。敕天帝释使四天王。遣诸善神营护汝身。如是章句善神名字。二十五王其名如是。
The Buddha said to the Brahmin, “These are the Three Refuges and Five Precepts. Uphold it well and do not transgress it.” With this, the Brahmin said to the Buddha, “World-Honored One, you have said that if one upholds the Five Precepts, there are twenty-five virtuous devas who guard the body, following by one’s side, guarding the home and its entrance, bringing auspiciousness. May the World-Honored One explain this to me.” The Buddha said, “Brahmin, I shall now briefly explain. I commanded Śakra to have the Four Heavenly Kings dispatch virtuous devas to protect your body. These are the verses listing the devas’ names. The twenty-five deva kings are as follows:

神名蔡刍毘愈他尼主护人身辟除邪恶
神名输多利输陀尼主护人六情悉令完具
神名毘楼遮耶波主护人腹内五藏平调
神名阿陀龙摩坻主护人血脉悉令通畅
神名波罗桓尼和尼主护人爪指无所毁伤
"The deva named Chāchūpiyutani, who protects the body and dispels negative forces;
the deva named Sūtarīsutani, who protects the six emotions of the person, keeping them intact;
the deva named Virūchanasēpa, who protects the person’s internal organs, ensuring their balance;
the deva named Ātālongmoti, who protects the person’s blood vessels, ensuring they are unobstructed;
the deva named Sārahaniwapa, who protects the person’s nails and fingers from damage;

神名坻摩阿毘婆驮主护人出入行来安宁
神名阿修轮婆罗陀主护人所啖饮食甘香
神名婆罗摩亶雄雌主护人梦安觉欢悦
神名婆罗门地鞞哆主护人不为虫毒所中
神名那摩吁多耶舍主护人不为雾露恶毒所害
"the deva named Timābhipata, who protects the person’s safety in travels;
the deva named Asurambarani, who ensures the person’s food and drink are of good taste;
the deva named Brahmadhānyūmā, who ensures the person’s dreams are peaceful and sleep is good;
the deva named Brahmāndibita, who protects the person from the harm of poisonous insects;
the deva named Namahudayaśa, who protects the person from harm caused by noxious fog or dew;

神名佛驮仙陀楼多主护人鬪诤口舌不行
神名鞞阇耶薮多娑主护人不为温疟鬼所持
神名涅坻醯驮多耶主护人不为县官所得
神名阿逻多赖都耶主护人舍宅四方逐凶殃
神名波罗那佛昙主护人平定舍宅八神
"the deva named Buddhachandāluta, who ensures the person does not engage in disputes or quarrels;
the deva named Bīyasūtabha, who protects the person from malaria-causing spirits;
the deva named Nēchihaitadaya, who protects the person from being troubled by government officials;
the deva named Āratalaitūya, who ensures the person’s household is free from calamities;
the deva named Pāranābuddha, who ensures the household is stable and protected by eight devas;

神名阿提梵者珊耶主护人不为冢墓鬼所娆
神名因台罗因台罗主护人门户辟除邪恶
神名三摩毘罗尸陀主护人四大安隐无病(此神名丹本无)
神名阿伽岚施婆多主护人不为外气鬼神害
神名佛昙弥摩多哆主护人不为灾火所近
"the deva named Ātivanjashanya, who ensures the person is not harassed by cemetery ghosts;
the deva named Indairāindaira, who protects the person’s doorways, dispelling evil;
the deva named Samāvīraśita, who balances the person’s four elements, dispelling sickness;
the deva named Āgāvandaratā, who protects the person from harm caused by external vapors, spirits and devas;
the deva named Buddhāmimotada, who ensures the person is safe from fire disasters;

神名多赖叉三密陀主护人不为偷盗所侵
神名阿摩罗斯兜嘻主护人若入山林不为虎狼所害
神名那罗门阇兜帝主护人不为伤亡所娆
神名萨鞞尼乾那波主护人除诸鸟鸣狐鸣
神名荼鞞阇毘舍罗主护人除犬鼠变怪
"the deva named Dalaichasāmitā, who protects the person from theft;
The deva named Āmarastōhi, who ensures the person’s safety from tigers and wolves (wild animals) in forests;
The deva named Nārāmangadōti, who protects the person from injury and death;
The deva named Sābinikanapā, who dispels the cries of birds and foxes;
The deva named Jābimenvishara, who protects from spirits of dogs or mice."

佛告梵志言。若男子女人带佩此二十五灌顶章句善神名者。若入军阵鬪诤之时。刀不伤身箭射不入。鬼神罗刹终不娆近。若到蛊道家亦不能害。若行来出入有小魔鬼亦不得近。带佩此神王名者夜无恶梦。县官盗贼水火灾怪。怨家闇谋口舌鬪乱。自然欢喜两作和解。俱生慈心恶意悉灭。
The Buddha told the Brahmin, saying, “If men or women carry these verses with the names of the twenty-five virtuous devas with them, then blades will not wound and arrows will not pierce the body in military skirmishes or armed conflicts. Spirits, devas and rākṣasas will not disturb or approach. If one arrives at a house of hex-sorcery, one will not receive harm. When travelling, minor demons cannot come near.

“Those who carry these names of the deva-kings will not experience nightmares at night. Government officials, thieves, fire, water, calamities, demons, enemy insidious plots, disputes and quarrels (will be averted). There will be natural happiness; both sides will make peace. All will give rise to a compassionate mind and all evil intentions will be extinguished.

魑魅魍魉邪忤薜荔。外道符咒厌祷之者。树木精魅百虫精魅。鸟狩精魅溪谷精魅。门中鬼神户中鬼神。井灶鬼神洿池鬼神。厕溷中鬼一切诸鬼神。皆不得留住某甲身中。若男子女人。带此三归五戒善神名字者。某甲入山陵溪谷。旷路抄贼自然不现。师子虎狼罴熊之属。悉自藏缩不害人也。

“Malevolent spirits, evil and non-congenial influences, pretas, externalist talismans and incantations, shamans, tree spirits, insect spirits, bird spirits, beast spirits, valley and gorge spirits, door deva-spirits, house deva-spirits, well deva-spirits, stove deva-spirits, pond deva-spirits, latrine deva-spirits, and all manner of devas and spirits—none are able to remain within the body of such a person.

“If men or women carry these names of the virtuous devas of Three Refuges and Five Precepts, when they enter mountains, hills, streams, valleys, raiding bandits in secluded roads do not appear. Lions, tigers, wolves, bears and the like conceal themselves and do not harm them.”

Attaining the Vajra body in Tantra

Khenpo Tsultrim Lodro

A unique characteristic of Tantra which is absent in Sutra is the attainment of the Vajra body. When the Vajra body is accomplished, one’s outward appearance remains no different from that of an ordinary person, yet, in reality, birth, aging, sickness, death, and the four elements—earth, water, fire, and air—cease to have any effect on one’s body. 

The Vajra body is unobstructed by materiality, feats such as levitation, leaping over roofs or walls, or passing through solid walls become effortless. Of course, these are not the purpose of cultivating the Vajra body. The true aim of Tantra is to transform the ordinary human body into that of a Buddha—the Sambhogakaya form endowed with the thirty-two major and eighty minor marks.

From the standpoint of Sutra, this is inconceivable. Sutra holds that the physical body belongs to samsara, is impure and must be renounced or relinquished. For ordinary people, this view is correct. However, Tantra utilizes wisdom and many skilful methods to transform the impure body into a pure one.

To give an analogy: an ordinary person who consumes poison may die, but someone who knows how to use it skilfully may instead counter poison with poison. Before realization, our body is indeed part of samsara and if we wish to reach liberation, we must abandon all clinging to it. But when one possesses wisdom and skilful means, not only does one not need to renounce the body, one can instead transform it into a Buddha’s body. To achieve this, we need either the tantric practices of channels, winds, and drops, or the luminosity practices of Dzogchen. Apart from these two paths, the Sutrayana schools of Pure Land, Chan (Zen), Yogācāra, or Madhyamaka are unable to achieve this.

If one has never studied Tantric scriptures, even some Sutric teachers find it difficult to accept the idea that the physical body can be transformed in this way. Yet Tantra does indeed possess such methods. The root of these methods lies in realization itself which is a function of the mind. The formation of an impure body is also a function of the mind, arising from impure mind and karma. When the mind realizes luminosity, it can transform the impure body into a Vajra body.  Of course, in the process of attaining the Vajra body, other additional practices are also required.

This is not merely theoretical. Throughout Tibetan history, there have been many recorded cases of great masters who accomplished this. Many people have heard of Dzogchen practitioners whose physical bodies gradually shrunk until they dissolved into light while colorful rainbows appeared in the sky. This was witnessed by many people on many occasions.

The reason a human corpse can dissolve into light is also due to the power of the mind. Ordinary beings do not know how to develop this capacity, whereas practitioners who have mastered the pith instructions can manifest this phenomena for all to see. 

This is much like how people five or six hundred years ago would have found today’s technology unbelievable. If people of that era had possessed sufficient technical knowledge, they too could have developed the same advanced technologies; these methods did not appear only recently. In other words, the possibility for producing such advanced technological products have always existed, but people were unaware of them.

Likewise, we now have the potential of developing the capacity of the mind and discovering many of its amazing aspects. However, lacking this ability, we believe that afflictions and discursive thoughts must be eliminated completely. At the beginning, when wisdom is insufficient, this approach is correct. Once wisdom is present, afflictions can be transformed into the path and no longer need to be eradicated. This is a defining characteristic of Tantra.

In Sutra practice one must undergo countless great kalpas of practice to attain the initial realization of the first Bodhisattva bhūmi.  Then, from the first bhūmi to the seventh bhūmi.  one must again practice for countless great kalpas. Upon realizing the eighth bhūmi, the eye, ear, nose, tongue, body, and mental consciousness among the eight consciousnesses are fully purified; at that point, mountains, rivers, earth and all appearances are perceived as the Buddha’s maṇḍala. This is clearly recorded in Sutric teachings.

In Tantra, by contrast, one can transform the impure body into a Vajra Body within a single lifetime. The key instructions lie in the practices of channels, winds, and drops, as well as Dzogchen. In Tibetan Vajrayāna, the teachings on channels, winds, and drops are divided into outer, inner, secret, and extremely secret levels. What non-Buddhists practice (such as in Qigong or Taoism) is only the simplest outer level of Tibetan Vajrayāna; they have no contact with inner levels of the practice. It is through these key instructions that Tantra generates the practices for the Vajra body.

Within Dzogchen, there are also practices concerning the bardos which describe the process of death with great clarity. Many people have heard or read of The Tibetan Book of the Dead. Its descriptions of the experiences of dying shocked some Westerners who had near-death experiences because what they experienced in the early stages of death had already been recorded with such clarity in Tibet thousands of years ago. 

The experiences of these Westerners only touch on the initial phase of dying, whereas The Tibetan Book of the Dead not only describes the entire process of death but also gives precise instructions on how to master it. While alive, a practitioner can use these bardo practices to gain control over and utilize the process of death itself.

Such approaches are unimaginable in Sutra; even within general Tibetan Vajrayāna such practices do not exist, only Dzogchen contains these methods. This is another distinctive feature of Dzogchen. Since the unique qualities of Dzogchen are innumerable, only one or two of the more important points have been briefly mentioned here to illustrate how Tantra differs from Sutra.

Mind creates heaven and hell -- make the right imprints

Lama Zopa Rinpoche

Imprints are very, very important. If we always think negative things in our life, our mind gets used to those negative things, and negative imprints are left on our mind all the time. 

What is advertised in the West by businesses in order to make money develops attachment, self-cherishing thought, and so forth. They are advertising objects of attachment. In the West, what is advertised is all the objects to which we’re most attached. They try to advertise in the best way and that’s what people buy. 

However, watching that and thinking of that leave negative imprints on the mind. And so much negative imprint affects this life, and then life to life. The negative imprints that are left affect this life, then life to life for eons and eons. That is the wrong effect not the right effect.

But if you leave positive or good imprints, they also have effects from life to life. They enable you to actualize the path, to have realization, bringing you higher and higher realizations, and you can then bring greater and greater, deeper and deeper, benefit to sentient beings…

So, it means you have to be very careful about imprints. Whether you put negative or positive imprints is very important. The mind creates the world. The mind creates the happy world and the mind creates the suffering world. It all depends on what you do with your mind.

So, imprints are so important. I’m saying that listening to holy Dharma, to Buddha’s teachings, even if you don’t understand, purifies your mind. Reading newspapers, Time magazine, and all those things doesn’t have that effect of purifying negative karma. It is possible that you develop more delusions— more anger, attachment, self-cherishing thought—by reading those things. So, it is different from reading Dharma books or holy teachings. The effect is totally different; what it leaves in the mind is totally different.

Even if you don’t understand, listening patiently to the Dharma purifies the defilements so much. That’s why the pandit Vasubandhu, after he wrote Abhidharmakosha, recited it loudly every day so that the pigeon on his roof could hear it. When the pigeon died, Vasubhandu, with his clairvoyance, checked where it was born. Though he had been a pigeon before, he had been born as a human being to a family way down in the valley. 

What made it possible for him to be a human being was hearing every day the Abhidharmakosha, a teaching of Buddha. Even though the pigeon did not understand, it had the power to purify his mind, his negative karma and defilements. That’s why he was born a human being—just by hearing the words. You have to understand this. That’s different from reading newspapers and magazines. So, it is like that with Buddha’s teachings.

One day Vasubandhu went to ask the family to give him the child. They offered the child to Vasubandhu. He was given the name Loden (later known as Lopön Loden); he then became a monk and wrote four commentaries to Abhidharmakosha, the text he had heard when he was a pigeon. He was expert in that text, but as he hadn’t heard much Madhyamaka, he had some difficulties to learn the subject of Madhyamaka. Kirti Tsenshab Rinpoche, my dear guru, from whom I received many teachings, said that. 

You have to know how important positive imprints are in making preparation in the mind for enlightenment, for omniscience. They are so important. This mind, which is formless, colorless, shapeless, but able to perceive objects, can create hell, can create samsara, can create nirvana, can create enlightenment. This mind has that potential, negative and positive.

Your own greatest benefit

Garchen Rinpoche

When cultivating Bodhichitta, you think that “May I benefit all sentient beings.” That actually is your own greatest benefit.  It is very important to understand this instruction. Because if you understand this point, you see that if I have an altruistic wish to benefit others, then that itself actually becomes your own benefit. 

How does it become my own benefit? It is because when I want to benefit others, then my self-grasping diminishes and when there is no self-grasping in my mind, my mind is Buddha. Right now, my mind is like an ice-block due to self-grasping.  When you do something for others out of an altruistic wish, actually it is you who attain enlightenment as a result of that. 

This is also what makes the Buddha’s path so precious because it is a path that presents a method that both benefits self and others.

~

In essence, what I encourage my students to do is to act for the purpose of other sentient beings. Because no matter what we do, as long as we think that “I am most important,” or “my purpose is most important,” that is what holds us back.  That is the thing we need to purify. We need to purify this sense of “me”, that “self”.  

When you want to benefit all sentient beings, when you give rise to immeasurable love for sentient beings, you will essentially not think of yourself, you will think that whatever happens to me doesn’t matter as long as I can benefit beings. When you are truly able to think in this way, you have truly found liberation from samsaric existence… 

Self grasping is the only cause of suffering. So that is what I have understood despite not having much learning. I have understood the fault of self-grasping and the quality of the Dharma… it is very simple and it all comes down to these two lines in the 37 practices of Bodhisattvas, “All suffering without exception comes from wishing for one’s own happiness. The perfect Buddhas arise from the altruistic mind.” 

Just think about these two lines and ask yourself whether this is true or not, and discuss it with others. From such discussion and analysis, a true trust, a trusting faith arises. When you fully believe, and there’s trust, from that trust comes a longing faith. That is my greatest hope for you. That is what I wish to impart to you, my disciples.

~

I make it a point to point out the essence of Dharma to others. They need to understand that karma is unfailing and that the body is impermanent. Later, after death, the consciousness goes on in the bardo. If we are then controlled by our afflictive emotions, then we are born in the three lower realms. 

That is why it is so important to understand karma, cause-and-effect, and that the causes are precise.  Essentially, there is just one cause of suffering and rebirth in the lower realms, and that is self-grasping. If you practice Bodhichitta, then you are born in the three higher realms and may even be able to bring great benefit to sentient beings.

Life after life; courage to face death

Geshe Thubten Palsang

We do not just live this one life. Therefore, we have to consider what comes after this life.  With the view that our mind continues on in future lives, we have to train our mind and generate courage. When the mind is more courageous, it becomes more magnanimous, spacious and accommodating. Then, life’s circumstances will not control us totally.  

The more certain we are that past and future lives exist, the easier it becomes to use Dharma teachings in our daily thoughts and decisions.  Through training your mind, external circumstances may change, but you will not be overcome by the difficulties, nor would you be deluded by the good situations.   

If you have not trained your mind then you are like a puppet.  When good things happen, you are exhilarated.  When suffering comes, you are totally enslaved by the disturbing emotions.  You do not have the slightest control over yourself…

If you think that only this life exists, your focus would only be on gains in this life. You ignore many important matters like taking rebirth in the pureland, attaining liberation, and how to benefit sentient beings as vast as space.  But if you understand that life continues after life, you will dedicate your efforts to accomplishing these greater goals.

There are more than 100 volumes of the Kangyur (Buddha’s collected teachings).  If you are only concerned about this life, then what you need is only about five volumes.  If you believe in future lives, then all of Buddha’s teachings are relevant to you.  If you believe in past and future lives, that is the key to opening the Buddha’s teachings.

~

Is death scary? We are already old and getting older.  If we continue to age and yet cannot die, isn’t that something to be more scared of?  The human body arises from virtues and merits, it is not able to sustain too much damage, suffering or pain.  From a certain point of view, the ability to die is something positive.  

Beings in the hells and hungry ghost realm experience infinitely greater sufferings than us, but as long as the negative karma is not exhausted, they have no choice but to live on in that existence. In such a case, not being able to die is a great torture.  

Humans are not the same. We will die one day.  This is a good thing.  Through contemplating in this way, we remove all fears of death and generate the feeling that “death is no big deal!” We should think of this repeatedly and get used to this understanding.

If one uses the Dharma teachings to gain a complete understanding of death, there is nothing much to fear about death.  Death in itself is not fearful.  But where we go after death is something we should think about while we are alive.  Thinking of death, we must remember that we will go somewhere after death and that only Dharma can help when we die.

If we contemplate correctly, even if fear arises at the threat of death, it is only for a short while and subsides quickly.   

Whatever you do, the ending is nothing other than to die.  This is a fact. Using this fact, we can become braver. This is what we should strive in.  If you contemplate impermanence so much that you feel you are going to die anytime, generally this is a good sign.  

However, if you do not have the corresponding courage to face death due to the lack of the above-mentioned contemplations, then you could become very paranoid and suspicious.  You may think that you will die anytime in a car accident or a plane crash.  Then the contemplation of Dharma makes you more fearful and tense-- there is no point in this!

Examining the Pureland, Chan and Vajrayana traditions

Khenpo Tsultrim Lodro

All Mahayana Buddhists must cultivate renunciation and bodhicitta. There is no exception. Although the terminology used in different systems of practice vary somewhat, their content is largely the same. Whether one practices Sutrayana, Vajrayana, Chan (Zen) or Pureland, renunciation and bodhicitta are indispensable. 

If a practitioner lacks even this most basic foundation of practice, what is the motivation for reciting Amitabha’s name? What is the motivation for practicing Chan? Only when this foundation is present, can the practice truly be called Pureland or Chan practice.

Why then does Chan Buddhism not explicitly teach these preliminary practices like ngondro? It is well known that, from Bodhidharma to the Sixth Patriarch Huineng, the practitioners in the Chan lineage already possessed extremely sharp faculties which enable them to gain realisation. 

From the biography of the Sixth Patriarch Huineng, we can see that although he was illiterate, his spiritual capacity was already highly developed. When he followed the Fifth Patriarch, he did not study many scriptures, nor did he spend a long time practicing; he merely worked in the backyard of the monastery. After eight months, when the conditions were ripe, the Fifth Patriarch taught him the Diamond Sutra. A single sentence from that sutra triggered Huineng’s realisation. 

It was not that he did not need preliminary practices. The purpose of preliminary practices is to give rise to renunciation and bodhicitta, which Huineng already possessed. This is like flowers or leaves in autumn, a gentle breeze is all it takes to make them fall from the tree. In spring or summer, however, even a strong wind cannot make the leaves fall. 

Similarly, when a person’s spiritual capacity is matured, a single sentence can make them realize their true nature. The Diamond Sutra that the Sixth Patriarch heard is exactly the same sutra we recite today. He attained realisation from one sentence, whereas we did not, this is because our capacities are not yet mature. Therefore, we must rely on a gradual system of practices such as preliminaries and main practices.

Many Chan practitioners think that the Southern School of the Sixth Patriarch Huineng is the best. However, for the vast majority of modern people, the Northern School of Master Shenxiu may be more suitable. Because his school is like practicing the preliminaries step by step, eventually reaching the realisation of Chan. 

Master Huineng did not emphasize the earlier preparatory stages, but spoke directly of the highest realization. Thus, although Chan Buddhism does not explicitly discuss these preliminaries, in reality, it still requires renunciation and Bodhicitta.

In the Pureland tradition, the most important scripture is the The Sutra Spoken by the Buddha on Amitābha. This is a Sutrayana text, translated into both Chinese and Tibetan from the same Sanskrit original. The sutra states that in order to be reborn in Sukhavati pureland, one must avoid two obstructive conditions and possess four qualifications. 

For the obstructive conditions, the first is committing the five uninterrupted karmas and the second is abandoning the Dharma. Amitābha Buddha taught that all beings in the world who aspire to be reborn in the pureland can reach it, except for those who have committed the five uninterrupted karma or abandoned the Dharma. 

Other non-virtues such as killing or stealing, or even more serious misdeeds can be purified through sincere recitation of Amitabha’s name. However, these two obstructive conditions cannot be eliminated even through reciting Amitabha’s name, and therefore must be avoided.

(Note: It is possible to purify these negative karmas through practices such as Vajrasattva and Akshobhya etc)

As for the four qualifications: first, one must visualize Amitābha Buddha and Sukhavati; second, one must accumulate extensive merits; third, one must generate Bodhicitta; and fourth, one must dedicate the merit and make vows to be reborn in Sukhavati. With these conditions in place, single-minded recitation Amitabha’s name leads to rebirth in the pureland. 

Here, it is not that Bodhicitta is unimportant but Amitabha recitation must be practiced single-mindedly with the motivation of Bodhicitta. Renunciation is, of course, also necessary. The Amitābha Sutra explains that without renunciation, one will cling to worldly things. If one cannot release such attachment, rebirth in the pureland is impossible.  

Clinging to worldly things is an obstacle because it prevents the aspiration for pureland from arising; or even if it does arise, the aspiration or wish for going to the pureland will not be strong enough. Therefore, rebirth in pureland cannot be achieved. 

From this, we see that Chan and Pureland practices alike emphasize renunciation and Bodhicitta. All Mahāyāna Buddhism is identical in this respect. This is the first characteristic in common.

The second shared characteristic is the realization of emptiness. After rebirth in Sukhavati, one must still realize emptiness. Without realizing emptiness, one cannot realize one’s true nature, nor can one attain the state described in Vajrayāna. 

We are ordinary beings now who recite Amitabha’s name. Once reborn in the pureland in the proper way, one immediately realizes the true nature of mind and attain the first Bhumi of Bodhisattva grounds.  All Bodhisattvas in Sukhavati are at least first-stage Bodhisattvas. 

Although we are ordinary beings now, when we are reborn in Sukhavati and see Amitābha Buddha, he places his hand upon our heads in blessing, the combination of his aspirations and our accumulated merit enables us to realize emptiness immediately, reaching the level of a first-stage Bodhisattva. Thus, pureland practice indirectly leads to the realization of emptiness, otherwise, Buddhahood would be out of reach.

After rebirth in Sukhavati, one is still a bodhisattva, not yet a Buddha, and must continue practicing to attain Buddhahood. Rebirth in Sukhavati can lead to realization for those who are reborn there in a proper manner. Are there improper rebirths? Yes, and this is why Chinese Buddhism speaks of the “nine grades of lotus.”

Tibetan Buddhism also teaches that if a person who recites Amitabha’s name lacks strong faith in the Pureland practice and still harbors doubts about whether rebirth in the Sukhavati is truly possible, they may still be reborn there if their recitation is good, but for a considerable period of time they are unable to see Amitābha Buddha. During that time, they remain an ordinary being. This is an improper rebirth. 

Therefore, practitioners who recite Amitabha’s name must emphasize faith. Otherwise, although rebirth in the pureland might happen, one will not see Amitābha Buddha for a long time. Even so, one who goes to Sukhavati will not return to samsara but will remain in the pureland. Though temporarily unable to see Amitabha, eventually one will see him. Upon seeing the Buddha, one will realize emptiness and then continue one’s practice towards Buddhahood. Thus, the pureland path also requires realization, but it does not emphasize realization in this lifetime. Rather, realization occurs in Sukhavati. There is no path to Buddhahood without realizing emptiness.

On the other hand, Chan Buddhism emphasizes realizing the nature of mind or seeing the true ‘nature’. What is ‘nature’? ‘Nature’ refers to the ultimate nature of all phenomena. What is the true nature of all phenomena? The true nature of all phenomena is none other than the emptiness and luminosity of one’s own mind. 

For example, when we look at a vase, is its colorful appearance its true nature? No. That is merely an illusion imputed and reinforced by our visual consciousness. Its true nature has never departed from emptiness and luminosity. Seeing the true nature means seeing the nature of our mind. Thus, Chan Buddhism also requires the realization of emptiness.

The realisation spoken of in Vajrayāna is no different from that spoken of in other traditions. Ignorance means not seeing emptiness; at the moment of realisation, one clearly experiences and understands emptiness. Only by realizing emptiness can one accomplish the practice. 

From this perspective, Sutrayana and Vajrayana Buddhism are the same. both require renunciation, bodhicitta, and the realization of emptiness. In fact, no Mahāyāna tradition leaves out these three points.

Examining Sutra, Tantra and Dzogchen

Khenpo Tsultrim Lodro

The distinction between Sutra and Tantra lies mainly in the methods used to realize emptiness. Although the overall goal of realizing emptiness is the same, the methods differ greatly.

How is emptiness realized in the Sutra tradition? In the Pure Land school, recitation of the Amitabha’s name is regarded as the main method for realizing emptiness (upon rebirth in the pureland). The Chan school is primarily for practitioners of exceptionally sharp faculties, so its methods appear very simple and lack a complete and systematic approach from the preliminary practices to the main practice. 

An example is how the Sixth Chan Patriarch Huineng attained realisation — for most people, the process through which he attained realisation is not really considered a “method” at all.  However, for someone with such fully matured spiritual capacity, it is indeed a valid path to realization.

Other Sutrayana methods of realizing emptiness depend on pramāṇa (logic and reasoning). For example, we clearly see that a vase exists, yet it is composed of many tiny particles and is not a single, unified entity. These particles can be further divided until what remains is emptiness. 

This does not mean that the vase has turned into emptiness; rather, it has never been anything other than emptiness ever. Our biological eyes cannot perceive this emptiness so we use logical inference to reach a conceptual understanding.

Take a wool shirt as another example. If we take it apart, it becomes a bunch of wool yarn—so where did the “shirt” go? Did it disappear? What am I actually wearing — it is a shirt or just yarn? The yarn itself is derived from sheep’s wool—so am I wearing shirt, yarn, or wool? If the wool is divided into its finest particles, where has the original shirt gone to? Was I initially wearing just particles? 

Sutrayana uses such similar reasoning to understand emptiness. This is one way of approaching emptiness but it remains purely theoretical without direct experiential insight.

How can one transform conceptual understanding into realization? This requires a very long period of practice. During that time, one must accumulate merit and purify karmic obscurations. When these conditions are completed, conceptual understanding can be transformed into wisdom. All Sutrayana schools other than Chan use this approach to realize emptiness.

Then, is the Chan school not also Sutrayana? To my thinking, realizing mind nature in Chan should be regarded as both Sutra and Tantra, in other words, Chan may be said to be neither completely Sutra nor completely Tantra. It is a practice that combines elements of both and is in fact part Sutra and part Tantra. Since Chan does not involve empowerments or visualization, it is classified as Sutrayana, yet its method of realization differs from that of usual Sutrayana schools. 

Aside from Chan, all other Sutrayana traditions rely solely on reasoning to realize emptiness. Nāgārjuna’s Six Treatises, for instance, first dismantle our existing attachments, then we practice based on a conceptual understanding and after a very long time, one begins to have some direct insights into emptiness. This is the Sutrayana method of realizing emptiness.

Tantra has outer and inner levels. We will not discuss the outer tantras here. The inner tantra refers to the Highest Yoga Tantra. In Tantra, there are two methods for realizing emptiness. The first is the practice of channels, winds, and drops (nāḍī, prāṇa, and bindu). Non-Buddhist traditions, such as Taoism or qigong, also have similar-sounding practices. Although the methods sound similar, the inner essence and meanings are very different. 

In Tantra, the cultivation of channels, winds, and drops ultimately leads to the realization of emptiness—something which is not found in Sutrayana. This is not because the Buddha was unaware of this method when teaching Sutrayana.  Buddha taught the Dharma according to the capacities of beings.

Realizing emptiness through channels, winds, and drops is extremely fast. To give an analogy, if you spend a long time visualizing a headache, your head will eventually start to hurt; but if you strike your head with a stick, the pain arises immediately. The difference between Sutra and Tantra is like this. 

When one practices emptiness based on conceptual understanding, the view is more vague and unclear, so a longer period of practice is required. Practicing through channels, winds and drops, however, forcibly brings up the experiences of emptiness. Although the final result is the same as that in the Sutra path, the difference in method produces a dramatic difference in speed. This is the general tantric approach.

The second method is the practice of Dzogchen (Great Perfection). Dzogchen does not emphasize channels, winds and drops; nor does it rely on logical reasoning.  Dzogchen regards these both as indirect or roundabout paths. 

Some aspects of Dzogchen resemble Chan, but Dzogchen contains practices that Chan does not teach, thus Chan is not Dzogchen. If we speak only about realizing emptiness, the two methods are very similar. Dzogchen can also directly point to the nature of mind without using other methods.

“Directly pointing to the nature of mind” means that an enlightened master can enable a disciple with sufficient faith to directly realize Dzogchen wisdom. The wisdom in Dzogchen is essentially the same as Chan’s realization of the nature of mind and the Madhyamaka realization of emptiness. 

Buddha nature is an important concept in Chinese Buddhism and “Buddha nature” is what Dzogchen calls “primordial or natural wisdom”. The “mind’s nature” referred to in Chan is the Buddha nature and Dzogchen practice also realizes the Buddha nature. Therefore, in all the paths, the final realization is the same.

However, Dzogchen can directly introduce the nature of mind without requiring complex visualization or analysis. Only the preliminary practices (ngondro) are needed. Other tantric practices involve many visualizations, while Dzogchen requires none of these to reach realization. This is its unique feature.

Some people ask about “dual cultivation” in Tantra. In Sutrayana, there is no such thing. Even if “dual cultivation” is mentioned in Sutra, it refers to the dual accumulations of merit and wisdom, not a male–female union. In Tantra, dual cultivation is a practice involving channels, winds, and drops, but generally speaking, it is mainly symbolic for ordinary practitioners. For example, the male form in Buddhist iconography represents luminosity or appearance, while the female form represents emptiness. Their union symbolizes the non-duality of appearance and emptiness.

The Heart Sūtra says, “Form is emptiness.” Here, “form” can be understood as all male Buddhas and bodhisattvas. It also says, “Emptiness is form”. “Emptiness” can be understood as all female Buddhas and bodhisattvas. “Form is not different from emptiness; emptiness is not different from form”—this is dual cultivation. Ordinary practitioners should understand it in this way.

Is the actual dual cultivation of male-female union required to practice Tantra? Dzogchen does not require it at all. Those who misunderstand think that all paths in Tibetan Buddhism require dual cultivation, but this is not the case at all. 

Practices of channels, winds, and drops occupy only a small part of Tantra, and even this small section is not meant for ordinary practitioners. For ordinary practitioners, it is not even considered a possible method. 

Dzogchen does not require dual cultivation. From the preliminary practices to final realization, one does not even need to practice channels, winds, and drops. Dzogchen regards these practices as unnecessary for realisation because Dzogchen has superior methods for realizing emptiness. If one later has the opportunity to formally study Tantra and read Tibetan Buddhist treatises, one will develop more clarity about this and be more confident that this is the right view.

Tantra has acquired an air of mystery due to certain seemingly mystical practices.  This has been a breeding ground for numerous misunderstandings. Some people who are unwilling to keep a pure discipline seize upon these excuses to engage in shameful behavior, bringing a bad reputation to Tantra. 

Of course, ordinary beings are not perfect. But the wrong behavior of ordinary beings should be attributed to ordinary beings, not to the teachings of Tantra. For most people, dual cultivation is not necessary, nor do they have the spiritual capacity to do this practice; it is not required even at higher levels of practice because better methods exist.

In summary, realization of emptiness is the common goal of both Sutra and Tantra, but their methods differ. Sutrayana methods are not as skilful as tantric methods while Tantra in general cannot compare to Dzogchen. Thus, the path progresses upwards level by level, with Dzogchen at the pinnacle as the most supreme teaching due to its unique characteristics.

Treat Dharma texts with respect, otherwise wisdom will decline

HH Jigme Phuntsok Rinpoche

It’s difficult to memorize all the teachings we hear from the Guru, and if we keep asking questions repeatedly, the Guru may become annoyed. However, if we record these teachings and turn them into written texts, this becomes what we call the “angerless Guru.” Even if you read it a thousand times, it will never get angry. Therefore, we should respect dharma texts properly, otherwise it could lead to a decline in wisdom, and our meditation experiences and realizations would regress. 

When reading scriptures, we should treat them with respect and never place them directly on the floor or in inappropriate places.  Of course, most Buddhists follow this practice, but in places like America, some people sit on scriptures or step over them. 

When I went to America before, someone asked me, “You Tibetans are very particular about the distinction between head and bottom, considering there’s a big difference in purity between the head and buttocks, believing it’s good to place scriptures on the head but bad to sit on them. We Americans don’t see such a distinction between head and bottom in terms of purity. So, is it really inappropriate if we don’t show the same respect for scriptures as you do?”

I jokingly replied, “Think about it. If you were to put shoes or feet on President Clinton’s head, do you think he’d be happy? In the same way, placing your feet on scriptures is disrespectful behavior. Everyone should be careful to treat scriptures with respect.

Making Dharma practice practical and down-to-earth

Phurpa Tashi Rinpoche

(Rinpoche is a mind emanation of Guru Rinpoche.  He has completed the four visions of Thogal and attained the youth vase body.)

Lama Achuk Rinpoche often taught, “For a beginner, engaging in practice is not the main focus, it is more important to first understand properly how to practice.”

If we do not understand how to check and adjust our motivation, or how to practice the Dharma correctly, an external appearance of doing good deeds may end up becoming non-virtue.  For example, the consciousness of some people who were Buddhists when they were alive were observed by high Lamas to have fallen into the three lower realms after their death.  It is beyond many people’s comprehension how a Buddhist could end up in the same way as someone who does not practice virtue.  In reality, if a practitioner does not know how to practice the Dharma correctly, such a result is quite common.

Since we started practicing Dharma, I believe most of us have engaged in a large number of good deeds.  However, can these good deeds be considered “virtue” from the perspective of Dharma? What criteria should we use to gauge?  

First check if our desire, anger, ignorance and various mental afflictions have decreased; check if our faith, kindness and compassion have increased?  Use this as your measure of improvement.  The view of Buddhism is extremely fair and objective. The concept of “virtue” is not based on some external appearance, such as how enormous your good deeds are, or how many sadhanas or texts you have recited etc.  Performing these actions does not ensure that you are practicing the genuine Dharma.

As a practitioner, we aspire to take rebirth in pureland or Sukhavati.  However, from an ultimate point of view, where is Sukhavati?  As the sixth Chan patriarch Huineng said, “A mind of virtue manifests Sukhavati before your eyes.” That is to mean, Sukhavati is not at some location, but is really an appearance arising from a pure mind.

All sentient beings possess the Buddhanature. This point is mentioned in many teachings.  Lama Achuk Rinpoche’s Guru Yoga also states, “All beings are originally Buddha.” The Tantra of Two Observations states, “All sentient beings are Buddhas, only obscured by adventitious defilements.” 

All sentient beings possess the Buddha-nature but are unable to reveal all enlightened qualities.  The reason is that they are obscured by habitual tendencies and mental afflictions.  An analogy is an always-existing blue sky which is concealed from our sight by clouds on an overcast day.   The sky has never vanished; it is only veiled by the dark clouds.

The reason for performing a variety of good deeds is simply to dispel these defilements, to uncover the innate Buddha nature.  If these defilements are totally exhausted, the sign is that adverse conditions (mental afflictions) lessen and conducive conditions (faith and compassion etc) increase continuously.  If the Dharma practice is unable to achieve this, then how useful can it be to meditate daily, go on pilgrimages and visit high lamas etc?

Of course, in order to protect your faith, a genuine Guru will never tell you directly that these “good deeds” are useless or have no merit.  However, if we examine this point from the perspective of what Dharma is intended to achieve, we have to ask ourselves honestly if performing these good deeds has really brought us closer to liberation.  

In Yonten Dzod, it is stated, “(Merits) depends on the pure or impure motivation (behind the action), not on the magnitude or form of the virtue or non-virtue.”  This alone counsels us that genuine merit depends on how much one’s faith, kindness, compassion and renunciation have increased, and how much one’s desire, anger, ignorance and other mental afflictions have decreased.  In our practice, it is imperative to keep checking our mind and motivation.

We often say that the reason for practicing Dharma is for increasing happiness from life to life. Practically speaking, this means that our mental afflictions should be decreasing in our everyday life due to engaging in virtues even if we are not totally conscious of it.  When we face difficulties or hardships, we are using Dharma methods to balance our mental state, therefore, the happiness and contentment in our heart are always increasing.  

To describe this without a Buddhist context: let’s say that in the past we were happy only a certain number of times in a month, while our minds were unhappy, worried or with some affliction most of the  remaining time.  However, after practicing Dharma and due to taming our minds, we find that we are more frequently happy or peaceful and less often unhappy or emotionally disturbed.  This means that our practice is gradually moving along.

Knowing this point, our Dharma practice becomes very down-to-earth and practical.  We are not always dwelling on the number of texts, mantras, sadhanas, ngondros that we have completed, because these numbers do not represent our merits or qualities.  Of course, from a certain point of view, it is much better to engage in more practices diligently. On the other hand, the quality of practice is by far more important. Otherwise, it is nothing more than an external appearance of practice.

In short, if you do not put your energies into taming or training the mind, then even if you imagine that your view is high and your merits are continually increasing, I am afraid that you are not much different from an ordinary person who does not practice at all.  

Our teacher Lord Buddha Shakyamuni said, “Purify your mind, this is what the Buddha taught.”  As long as mental afflictions exist, and faith, kindness and compassion do not increase, then imagining that you possess a high view is quite groundless.  This is not the real practice of Dharma.