Proving we are right

Elder Guang Qing

The path of Dharma practice has many differences from worldly paths. It is not about competing to see who is right or wrong. In the past, there were two disciples who were meditating.  One sat in the meditation posture very well. The other was leaning to one side and sitting crookedly. But the teacher hit the disciple who was sitting well with a rope.  

If it were modern practitioners, they would lose their temper and have all kinds of disturbing emotions.  However, that disciple went to his teacher feeling ashamed and asked for further guidance and advice.

Dharma practice is not about proving who is right or wrong.  You need this kind of kungfu (skills).  Even if you are right and others say you are wrong, you can accept it... an ordained practitioner should not be talking about right or wrong. You accept it if it is right; you accept it if it is wrong. When you develop such patience and endurance, you will slowly diminish your perception of self (ie, self-clinging).

Why experiential signs don't arise

HH Jigme Phuntsok Rinpoche

Some people practice daily but do not get any experiential signs.  This is not because the Triple Gems or Three Roots have no blessings. The main reason is that one’s karmic obscurations are too heavy and one is not diligent enough.  Some people do not put in much efforts in Dharma practice but go around saying many grand and empty words, telling all sorts of lies. Even if such people practice for many years, it will not be meaningful.

(Note: Telling lies degenerates the power of mantra)

Although it is not really possible to attain the common and uncommon siddhis and all the rest of the accomplishments within a short time during this degenerated age, the truth of interdependence (cause-and-effect) will never fail us. As long as we continuously strive on in practice, due to the undeceiving force of interdependence, the corresponding qualities and benefits will arise for us.  We will definitely get some signs of warmth through the practice.  This is not difficult to achieve at all.

(Note: “Signs of warmth” means that the practice is beginning to bear results.)

Of course, to attain the stage of Samantabhadra Buddha in this life is undoubtedly more difficult, however if we practice diligently, getting some signs of accomplishment is not difficult at all.

For instance, during this Grand Puja of Vidyadharas, there are tens of thousands sangha practicing together. I believe that as long as everyone visualize seriously and recite, all your wishes in this and future lives will be auspicious and free of any obstacles. Humans and non-humans will be respectful to you. 

I think such signs are not hard to obtain at all.  Some celestial beings who have accomplished the power of speech to a certain extent are already able to use mantras to curse others successfully.  If even such celestial beings with impure merits and qualities are able to say mantras that work, how could the Buddha’s mantras deceive sentient beings (and not work)?  Even if something impossible like water mixing with fire becomes possible, still it is impossible for the Buddha to deceive us. 

A normal mantra has various functions, but the mantras spoken by Buddha have unsurpassed qualities.  The various mantras spoken by Buddha in Sutra and Tantra arose from his wisdom mind and possess profound pure blessings. Similarly, the teachings of Buddha have unparallelled qualities.  It is not inferior and flawed like scriptures composed by a normal person or celestial beings.  

For instance, when we recite the Mani mantra single-mindedly and pray, even if we meet the greatest obstacle, it still can be resolved. But if one were reciting the mantra without serious visualization and without sufficient faith, such a recitation possesses merits but will not give rise to the signs of accomplishment quickly. 

When the causes are complete and present, the result will definitely arise.  It is absolutely impossible for mantras of the wisdom deities to be ineffective.  Although the practice texts of our pujas are not complicated, if you do not receive even the slightest response or sign, then it means that your visualization has been lacking or your recitation has not been diligent enough.  It means that your mind is caught up in distractions.  

There are some people who even fail to finish the required numbers of mantras during the puja.  Then you can only blame yourself (for not having any signs).  It doesn’t mean that the deity did not bestow blessings.  Therefore,  whenever we have pujas, everyone should recite diligently with strong faith.

Offering of Dharma is supreme

Bodhisattva Samantabhadra
(from the Avatamsaka Sutra)

Virtuous son, of all forms of offerings, the offering of Dharma is supreme.  This means, for instance, the offering of Dharma practice, the offering of benefitting sentient beings, the offering of accepting (or taking care of) sentient beings, the offering of bearing the sufferings of sentient beings on their behalf, the offering of assiduously training in virtues, the offering of not departing from a Bodhisattva's activities, the offering of not losing (the motivation of) Bodhichitta.  

Virtuous son, the previous offering (of material substances) is of infinite merits, yet it does not equal even one fraction of the merit gained from a single thought of offering Dharma. The merit of the former cannot equal even one hundredth or one thousandth of the merit of the latter. Moreover, the former cannot equal one fraction of a hundred-thousand koṭi-nayuta of the latter, nor can it compare by the minutest possible part in terms of time, calculation, number, analogy or fraction.

Why is this so? It is because all Tathāgatas revere the Dharma, and it is by practicing in accordance to Dharma teachings that Buddhas arise. If all Bodhisattvas offer Dharma, they accomplish making offerings to Tathāgatas. Cultivating in this way is the true offering.

Different worldviews in Buddhism are non-contradictory

Khenpo Tsultrim Lodro

When you attain the eighth Bodhisattva bhumi, you will see a world that is entirely different.  The Vimalakirti Sutra as well as many other scriptures state this.  If you really give rise to wisdom through your meditation, it will change the way you see the world utterly.  To reach this, you need the skills of the eighth bhumi...

Buddhist scriptures contain numerous descriptions about this world and the universe but these descriptions are not entirely consistent across different scriptures. For example, the Kalachakra Tantra describes the planet Earth differently from the Abhidharmakosha in the Hinayana.  Many Mahayana sutras also have varying descriptions of the universe.

More than a thousand years ago, many Buddhist masters in India began to investigate this question: why do the scriptures contain so many different descriptions of the universe?

Their conclusion was as follows. For instance, you want to describe a person. If you observed this person using the visible light spectrum, you would describe them one way; if you observed with infrared light, then you would need to describe the person differently.

For example, under infrared light, you might say, “Her hair is white and her skin is black.

The same principle applies to the universe described in the Buddhist scriptures. Different sentient beings, due to differences in karma and functioning of their senses, perceive the universe differently. Therefore, the universe can appear in many different aspects.

For example, we humans on Earth naturally perceive Earth as round—this is indisputable. However, other sentient beings may see Earth differently from us. This is precisely the greatness of Buddhist wisdom.

Buddhism takes into account the perspectives of different sentient beings. As a result, the scriptures contain many, many different descriptions. Buddhism teaches us not to cling to the notion that a particular appearance of the universe is the only true one, while all others are false.

The appearance of the universe—whether it’s the shape of Earth or the structure of the entire cosmos—is actually determined by the sensory perception and karma of sentient beings.

Thus, different beings and life-forms on different planets may reach different conclusions about the universe.  So, do not fixate on one form as the only truth.

In human history, only two groups have discovered this principle: one is the Buddha, and the other is western scientists.

This is because science discovered that observing the world using different types of light can yield different appearances. If you only considered the visible light spectrum, you might confidently say that human skin is only of these types of color and there is no other possibility.

But when you have more “eyes” that are able to see infrared and other wavelengths, then there is no single conclusion. You would only have to say that there are many possibilities. From one perspective, these are all true; from another perspective, they are all false. Thus, “true” and “false” are only relative. There is no absolute truth and there is no absolute falsehood.

This is precisely the greatness of Buddhist wisdom—it takes all possibilities into consideration.

Dharma Master Chan-yun's experiences of Cause and Effect

Dharma Master Chan-yun

My faith in Buddhism arose from the circumstances of my father’s passing.  My father suffered from insomnia during his late years and there were some strange happenings (of spirits in his room). Later I understood that they were karmic creditors.  

When my father was near his last breath, he exhibited an uncanny change to his usual mannerisms — he glared with his eyes wide open and seemed to claw at the air with both hands spread out. (Note: he was in this posture for two hours.) I went to the family’s shrine where I knelt down and prayed to Buddha very earnestly, “Whatever karmic creditors there are, I will make sure to deliver them later. I only pray that you allow my father to take rebirth in Sukhavati without any obstacles.” 

After his death, I performed the Mengshan ritual (to benefit the deceased and spirits)… When I came to Taiwan, I fell ill seriously for a long time.  I also had a bad fall and dislocated my leg. Later I recovered.  During my illness, I was hospitalized at Shengli Hospital in Kaosiung district. 

After I was discharged, I stayed at my younger sister’s home to recuperate. No one else was there, so I set up a table to recite the Diamond Sutra. Upon reciting it, I realized that my understanding of the sutra was deeper than it had been in the past. 

This led me to understand that I had been obscured by karma previously.  After the heavy sickness that almost killed me and the bad fall that almost crippled my leg, the negative karma was finished, so I could understand the Diamond Sutra more deeply than in the past. It was quite inconceivable. 

Without the Dharma, this world is completely shrouded in the long night of darkness.  Dharma provides the only beacon of light to us.  This is how my understanding in the various workings of karma in the past, present and future arose, and how I first generated faith in my Buddha-nature.  These are the basic views of Buddhism that everyone ought to possess.

~~

Dharma Master Chan-yun

27 years ago, I moved to Lianyin Monastery. After 1 or 2 years, I constructed a bell there and began the practice of striking the bell. Then I received a message that my mother had passed on. I felt sad and wanted to strike the bell as a practice to deliver my mother…

While I was striking the bell that night, my body warmed up from the exertion and there was a strong wind blowing which caused me to catch a cold. The next night, I felt slightly better and went to strike the bell again.  Again, I caught a cold. This happened again on the third night.  From then on, I developed a certain kind of allergic influenza. 

I told myself, “If I had little faith in cause-and-effect, getting this influenza while doing the good deed of striking bell for my mother would make me resentful and doubtful instead.” 

This sickness was quite dreadful. Once it flared up, it would last for 7 days.  During these 7 days, I was afraid of any breeze. Because I had faith, I knew that it was a virtuous act to strike the bell for my mother and my cold was just a matter of a heavy karma ripening in a lighter form.  

This sickness lasted for ten years. Each episode of catching cold lasted for 7 days. During these 7 days, I was exhausted, could not practice and was afraid of the slightest wind. After 10 years, this sickness gradually disappeared.  The illness disappeared entirely about a decade ago.  

After the sickness disappeared, I could enjoy any amount of wind from the electrical fans. Even 2 or 3 fans blowing at me is no problem now.

Everything arises from causes and conditions.  Once it’s over, everything is well again. From this, you should understand that when you do something virtuous and meet with a negative outcome, this is a ripening of your past karma.  

The action of virtue that we are doing is not wrong and will in time produce its positive results. You can’t say that just by practicing virtue today, everything becomes okay tomorrow; and if the slightest thing go wrong, you get upset and complain.  This is not the correct way to view things.

Disturbing others creates future obstacles for your Dharma practice

Dharma Master Jing Jie

Everyone’s causal conditions for Dharma practice are different. Some people, for instance, after they get ordained, have a good environment, good health and everything goes smoothly. Gradually, their obscurations are purified and their merits and wisdom increase.

Some other practitioners have health issues and other external obstacles; people make problems for them, they face both internal and external obstacles everywhere. 

This kind of situation is usually related to how you have disturbed the minds of others or harmed them. Therefore, when you create difficulties for others, you should think twice.  Don’t think, “As long as I’m happy, that’s all that matters.” 

When this karmic force ripens, you will truly experience suffering, especially you will encounter very serious obstacles when you genuinely wish to practice Dharma.

Therefore, I repeatedly emphasize that when we practice within a community or group, you must avoid hurting or disturbing others.

When you put something down, place it gently. When opening a door, open it softly. When you go back to the dormitory at night and others are already sleeping, don’t casually turn on the lights. Someone who was sleeping well may be awakened by you, and once awakened, some people cannot fall back asleep and end up sleeping poorly the whole night.

This kind of karma will definitely ripen on your body and mind later and it will cause problems for you.

Therefore, when we live together, you should pay attention to every action you take. Constantly ask yourself if this action might disturb others. If you keep up this awareness, then in the future your spiritual cultivation will have fewer obstacles.

Causing disturbance to others is truly problematic (for your future).

Comments about vows and receiving the full benefit of empowerments

Kathok Rigzin Chenpo Rinpoche

Many Vajrayana samayas are kept through meditation. Without meditative skill, you cannot keep some of these commitments even if you wish to.  

There are basic requirements for each of the three levels of vows of the three vehicles. One has to train in abiding by the basic requirements (vows) first.  One may not be able to keep the branch vows right away, but you can aspire to keep them purely in future. 

When one receives the empowerment today, it does not mean that one is automatically able to keep all the samayas purely right away. One should have the wish to keep the samayas but the reality of the situation is that one is usually unable to keep all the vows perfectly right from the start. 

Similarly, can an ordained monastic keep all their vows perfectly from the first day of being ordained? That is not possible.  The usual procedure is to train while learning the precepts, accompanied by constant repenting and purifying of any transgression or mistake.  

If one is able to keep the Pratimoksha vows perfectly, one can reach the state of Arhathood very quickly but this is very difficult. Through pure vows or discipline, one also quickly achieves meditative concentration or skill in samadhi, but this is also hard to achieve.

The essence of the Pratimoksha vows is renunciation. One should often think about the sufferings of samsara and long for liberation. The main point of the Bodhisattva vows is Bodhichitta. One not only wishes for Buddhahood for oneself but also aspires to help other beings gain Buddhahood upon reaching the ability to do so. 

One should keep reminding oneself to generate this altruistic resolve to benefit others.  When you have this altruistic attitude, it encompasses the entire collection of Bodhisattva vows. Without this altruistic attitude, even if you appear to keep the Bodhisattva vows on the surface, you do not achieve the intent of the Bodhisattva vows.  

The main essence of the Vajrayana samayas is pure view. One has to believe that all sentient beings have Buddha-nature.  Buddha-nature is pure. When one has confidence in this understanding, you will naturally respect all sentient beings.  

We are now unable to develop respect for all beings because we do not understand this point deeply enough or lack sufficient certainty in it.  We may know this point intellectually but we do not possess sufficient faith and confidence in it.

One should develop one’s mind along these three points — Renunciation, Bodhichitta and Pure View.  The body, speech and mind becomes pure or the three vajras.  Upon such a foundation, we will receive wisdom, blessings and the full effectiveness of an empowerment.

Using your time meaningfully

Khenpo Sodargye

Nowadays, anyone with even a bit of wisdom deliberately sets aside time to read, generate Bodhichitta, and discipline themselves to do meaningful things. This kind of self-discipline is entirely achievable. In fact, even the founder of Douyin (Chinese version of Tiktok), Zhang Yiming, doesn’t scroll Douyin himself. He once said, “I designed the algorithm to make people addicted, but my brain must remain clear.”

Indeed, for the sake of commercial profit, such platforms deliberately create addictive traps, drawing users into spending large amounts of time and money—forming a terrible “demonic net” in this degenerate age.

In reality, those at the top do not waste their time aimlessly. Bill Gates, for example, requires himself to read one book a week, finishing around 50 books a year. The investor Charlie Munger, who lived to 99, was famously a voracious reader—reportedly reading up to 20 books a week. They compel themselves to pursue higher value, unlike consumers and internet users with lower levels of awareness who easily fall into the traps set by various internet platforms, wasting both time and money.

Truth prevails over special powers

Khenpo Sodargye

In the Mahāyāna-Sūtrālamkāra-Kārikā, there is a case-study of a demon king who took the illusory appearance of a monk. While a Dharma master was expounding the Dharma to the monastic assembly, this monk stood up and declared that he had already attained the state of Arhat.

The Dharma master then posed certain questions to this monk to ascertain his claim—for example: How does one enter meditative concentration? How are afflictions eradicated? The monk’s answers were in contradiction to the genuine Dharma. The Dharma master therefore told his disciples that this person was not an Arhat. 

At that moment, the monk suddenly levitated in the air and displayed eighteen kinds of miracles. Seeing this, many disciples developed faith in him and began ridiculing the Dharma master, saying, “How can you fail to recognize such an extraordinary Arhat?”

Yet the master’s view and insight were extremely firm. No eloquence or miraculous powers displayed could shake his certainty, he continued to explain the authentic principles of the Buddha-Dharma.  Finally, the demon king himself was convinced by the truth and revealed his true form.

(Note: Past masters or practitioners have also used this method to test beings who claimed to be certain holy beings or Bodhisattvas etc, whether in person, visions, dreams or by possession (through an oracle/medium)-- that is, by checking their understanding of Dharma.)

Mixing Dharma with worldly needs

Kathok Rigzin Chenpo Rinpoche

The rules established by the lineage masters and their habits in daily life are all very important. Through listening, contemplation, and practice, they discovered that certain ways of doing things were effective—beneficial to sentient beings, beneficial to the practitioners themselves and helpful for liberation.

Of course, within the rules of a monastery, there are also many superfluous things. Some arise from societal influence. For example, in Tibet, where religion and politics were combined, many traditions arose due to social needs rather than the needs of the monastery.  

The Guru did not wish to do things in a particular way (referring to mixing Dharma with worldly desires). Many masters did not actually want to engage in these but had not much choice because these were the prevailing customs in society. In such cases, they had to accord with the demands of sentient beings.

To accord with sentient beings is like adding water to milk. Although it is milk, sometimes we add more water, sometimes less. Yet as long as there is still the taste and color of milk, it can still indirectly benefit sentient beings. 

Similarly, when we perform a virtuous action, how much of it truly contains the authentic Dharma? Sometimes only a portion, sometimes quite a lot—it varies in each case. As long as there is an element of genuine Dharma within it, it becomes an indirect method of liberation.

If we were to insist on completely pure Dharma, it is hard to benefit sentient beings.  This is because sentient beings seek worldly benefits. What we sentient beings like are teachings related to desire, aversion and ignorance… the five poisons or afflictions. Practices that separate us from the five poisons are generally less appealing to everyone.

Although Lama Atisha once said that the best Dharma is completely free of worldly concerns, this is very difficult to carry out in practice. What we are doing now are skilful means that both accord with the inclinations of sentient beings and that also benefits them (in terms of liberation). But the highest practice, as mentioned in the teachings of Atisha and Padmasambhava, is to be completely free of all worldly concerns-- this means to be completely opposite of worldly people, to be entirely different from them. 

If you can accomplish that, you are a truly excellent practitioner. For example, if we look at Milarepa, he is a good example of a Dharma practitioner. From a worldly perspective however, he appeared to be a completely useless and unsuccessful person.

Remembering departed relatives

Lord Buddha

The Supreme Buddha gave this sermon to King Bimbisara after an alms offering to the Sangha.

After they have been born in the ghost world, departed relatives will come back to their own houses and stand by the doors. They also stand outside walls and at intersections.

Some people in the family will enjoy delicious food without remembering their departed relatives. Departed relatives are forgotten because of their own bad karma.

Some compassionate people offer delicious food and drink to virtuous people and share merits with their departed relatives saying, “Let this be for our relatives! May our relatives be happy!” Departed relatives gather to these places and highly appreciate the offering. They bless their relatives saying, “May our relatives who compassionately offered us these gifts have long, happy, and healthy lives.” The givers also gain good results.

Beings in the ghost world do not farm, herd cattle, trade, buy, sell, or use gold and money. They survive on merits shared by humans. As water that rains on a mountain-top flows down to the bottom, so will the merits shared from the human world reach the beings in the ghost world. Just as streams of water fill the ocean, so will the merits shared from the human world reach the beings in the ghost world. One should share merits with departed relatives recalling, “He gave to me, he worked for me, he was a relative, friend, and companion.”

Weeping, sorrow, and lamentation will not benefit departed relatives in any way. They will remain in the ghost world no matter how much we cry.

Great King, the merits shared from the donations given to the noble disciples of the Buddha will be received by the departed relatives right away. They will enjoy happiness for a long time. Sharing merits with departed relatives is a very good habit to develop. You have respected departed relatives and supported the monks. By doing this you have collected much merit which will result in extraordinary happiness for a long time, great King.

(From the Khuddaka Nikāya)

About HH Rigzin Chenmo of Dorje Drak

Kathok Rigzin Chenpo Rinpoche

Chusang Rinpoche grew up with HH Rigzin Chenmo of Dorje Drak.  Chusang Rinpoche regarded HH as the Buddha himself and had very strong faith in him.  Wherever he went, Chusang Rinpoche would bring HH’s photo and place it in the mandala or shrine.  This was a very old photo. Rinpoche would place HH’s photo there and make prostrations to it. 

Chusang Rinpoche said that the Dharma had truly entered HH Rigzin Chenmo’s mind through his practice.  The mind had merged with the Dharma and so HH's mind was gentle, pliant, and serene. Chusang Rinpoche praised HH as a master who has equalized the Eight Worldly Winds (or concerns).

How was HH unmoved by the Eight Worldly Winds? HH was born into a very large family in Tibet — an aristocratic lineage, one of the eight great noble families of Tibet and he was the eldest son. He had a very prestigious family background and yet when he entered the monastery many people felt that he did not seem aristocratic at all because from childhood he never possessed any pride or arrogance.

All his life until the time of his passing, HH constantly abided in a meditative state. Masters who are completely free from the stain of pride are extremely rare. HH was like that from childhood and has never changed.  He did not get changed because of his noble birth, or because of his power or status, or because his monastery was one of the most important in the Nyingma lineage. 

He remained continuously in the state of equality amid the Eight Worldly Dharmas— this is something ordinary people cannot achieve.

Many people who encountered him praised him in this way. Those who met him found that in his presence their own pride would naturally dissolve; after spending some time with him, many people’s altruistic mind will naturally arise, and they will dedicate themselves entirely to benefiting sentient beings.

HH never sought anything for himself, his monastery or his lineage. This was one of his greatest quality.  He always placed himself and those associated with him last. In all matters he was fair and impartial, always considering entirely for others.  He was a person who had a vast mind to benefit others and possessed vast Bodhicitta.

During the difficult period (of Chinese cultural revolution), HH swept the Barkhor Street. He personally cleaned every toilet. At that time, a highly respected Tulku from Tibet was working together with him. The space beneath the toilets was probably very small (note: these are toilet pits filled with faeces and urine as toilets in Tibet had no modern sewage disposal system), and each time the two of them would compete to go in to clear it first.

HH would say, “My body is bigger and my arms are longer, so it’s more convenient for me to go.” The other would reply, “I’m shorter, so it’s easier for me to get in — you shouldn’t move.” The two of them did the work joyfully. Even while cleaning toilets, they felt no suffering or dejection. They regarded cleaning toilets and sweeping the streets as acts of benefiting sentient beings and did not feel any sense of suffering or distress at all.

HH Rigzin Chenmo was a lay practitioner

Eight Worldly Dharmas

HH Jigme Phuntsok Rinpoche

Some people think they are free from the eight worldly dharmas and are critical of others whom they think fall below such standards.  Actually, such a critical attitude is in itself the greatest worldly dharma.  This person is already entangled in the eight worldly dharma and is not any better than the person he is disapproving of.

For instance, when people make offerings to him, although he says that he doesn’t want it, he actually hopes for it in his heart.  This is a worldly dharma. 

Some monastics are particularly attached. They seem to decline anyone’s show of respect for them.  When others set up a throne or high seat for them, they are unwilling to sit on these seats. This is also a worldly dharma.

Also, some people make a show of being humble in front of others, trying to prove that they are free from worldly concerns, hoping that by doing so others will praise them.  This is still a worldly dharma.

(Eight worldly dharmas: wishing for gain, avoiding loss; wishing for a good reputation, avoiding disgrace; wishing for pleasure, avoiding pain; wishing for praise, avoiding criticism. Basically this refers to clinging to the present life with attachment and aversion. 

It is said that only a first bhumi Bodhisattva and above can truly be free from the eight worldly dharmas although a genuine practitioner should still try to reduce and renounce them.)

Best Preparation for Death

Khenpo Kathar Rinpoche

Responding to a question of a student who is unable to gain any meditative stability and is worried about how to handle the bardo transition:

There are definitely means and instructions that will enable you to develop the type of stability that is needed to successfully traverse the bardo. As you indicated in your question, we all want to achieve this kind of stability.

It is not necessarily achieved by practicing a large variety of techniques, but by properly implementing any one complete technique of practice.

Visualizing your body as the deity Chenrezi, repeating the mantra OM MANI PADME HUNG, and dissolving the appearance of the deity into emptiness at the conclusion of the session are the three techniques by which you can achieve the necessary stability for traversing the bardo.

The phase of the meditation where you withdraw or dissolve the appearance of the deity is how to cultivate familiarity with the clear light so that you can recognize the dharmakaya at death.

Meditating upon your body as the body of Chenrezi is how you can gain the ability to achieve liberation as the sambhogakaya in the second phase of the bardo.

Repetition of the mantra OM MANI PADME HUNG is how you can learn to view all sound, including the sounds that appear in the bardo, as mantra.

Furthermore, the motivation of great compassion with which you perform the whole practice is the basis for the altruistic aspiration to reborn as nirmanakaya for the benefit of others, which is the key to traversing the third phase of the bardo, and doing this one complete technique will achieve all that you need.

In contrast, knowledge of a large number of techniques without gaining stability in any one of them will not bring this.

~~

Responding to a student’s question on how to prepare for death with a good amount of confidence:

I am a lot older than you are and so I’ve got more to worry about. Therefore this is of great concern to me too, so I’ll tell you what I really think. The single best preparation that you can have for dying is to recite the mantra OM MANI PADME HUNG.

If you make the commitment to yourself, “I will recite 100 million OM MANI PADME HUNG,” whether or not you complete it in this life, from the day you make that commitment until the day you die, this will have a great effect on you, and you will have tremendous benefit.

As for what you meditate on, you should always visualize above your head either the Buddha Amitabha or the Bodhisattva Chenrezi, it does not matter which. Just think that the deity is the embodiment in one form of all sources of refuge and especially of all of your spiritual teachers. Continually visualize them there, above your head, day and night, and resolve that at death your consciousness will dissolve upward into them.

What you meditate on and visualize is your teacher in the form of Amitabha or Chenrezi above your head and what you recite is the mantra OM MANI PADME HUNG. That is the best preparation.

Pulse of a meditator

TCM (Traditional Chinese Medicine) Professor Liu Lihong recounted his first meeting with the Chan Master Nan Huai Jin

Time slipped by without our noticing, and nearly two hours had passed (in our discussion on Chinese Medicine)—it was almost time for dinner. Elder Nan (Nan Huai Jin) seemed to notice and smiled as he extended both hands to me. “Check my pulse for me.”

At that moment, I couldn’t help feeling a bit nervous, but seeing the warm smile on Elder Nan’s face, I gathered my courage.

Elder Nan’s pulse belonged to what is called the Six Yang Pulse. It not only ran through the three positions—cun, guan, and chi—but also traveled through the palm and reached both sides of the middle finger. As Elder Li (a famous TCM doctor, Dr Li Ke) once put it, this was the first time he had ever encountered such an extraordinary pulse in several decades.

Normally, a pulse of this kind appears only when a fetus is about to be born. Among folk practitioners skilled in pulse diagnosis, such a pulse can be used to determine the time of delivery. Seeing our puzzled expressions, Elder Nan joked, “This fetus of mine has been ready to be born for decades now, and it still hasn’t come out!”

This was probably what is called the “nurturing of the sacred embryo” in the language of inner alchemy (at this stage, the vital energies have fully gathered at the navel dan-tien region as in the process of pregnancy). At last, we had truly encountered a genuine practitioner.

Note: At the time of pulse taking, Master Nan was more than 85 years of age, he often taught that meditation will change both the body and mind.