Archive | July 2015

Already in Pureland (repost)

Achuk Lama Rinpoche during a Vajra Dance

Guru of Great Kindness, His Holiness Achuk Lama Rinpoche said (in his last public teaching before he passed into parinirvana in 2011):

“Those disciples of mine who have already passed away are mostly in the pure realms enjoying bliss. They did not arrive there due to their realisations or experiential states in the practice of Trekchod or Togal (Dzogchen practices), but it is due to their faith in me, their prayers to me that they were able to go!”

Analysing the distinction between Shamatha (Concentration meditation) with support and Shamatha without support (repost)

~ Phurpa Tashi Rinpoche

What is Shamatha without support? When one naturally rests without any object or support, the mind relaxes calmly without any alteration, now and then one sustains mindfulness without any laxity, this is Shamatha without support.

But take note, at the beginning, if we rely on thought to fabricate and create a meditative state without any support, this means that your meditation has not passed beyond the scope of Shamatha with support. For instance, when you rest your mind in a state of emptiness, this emptiness becomes your object of meditation. When resting the mind on the “union of clarity and emptiness”, then the “union of clarity and emptiness” becomes your object of meditation. When you are resting naturally, the so-called “natural resting” becomes your support of meditation. At this time, your meditation remains within the limits of Shamatha with support and has not yet reached the point of “Shamatha without support”.

Shamatha without support occurs through practice, it does not arise as a result of your conceptualisations or thinking. Therefore, when we teach meditation, we are always teaching first about Concentration with support before we explain about Concentration without Support. Because even if we allow you to practice Concentration without Support, your view and insight remains within the boundary of Concentration with Support, and the so-called “Shamatha without Support” becomes merely another change of terminology. In reality, one has not yet transcended the realms of Shamatha with Support .

Thus we should not only understand the process of meditation, but we should also be genuine in our practice, not using all kinds of terms/labels to mask our practice and not using our intention or thoughts to artificially manufacture some supposed experiential-state.

Deciding Factors at the point of Death ~ Phurpa Tashi Rinpoche (repost)

Recently, many disciples had this query, “Guru, it is always said that the moment of death is very important, if one has not perfected the practice of virtue, at the point of death, when a negative thought arises, one will be dragged down by the negative thought, is that true?”

We need to know, in many teachings, the entire process of Dharma practice is called “Transference” while the moment of one’s breath stopping at the point of death is termed “Conclusion”.  How should this be understood?

1, What is Transference and Conclusion?

What does Transference refer to?  For instance, the power of the positive deeds performed during our lives is for the sake of gradually propelling us towards rebirth in the western pureland of Sukhavati, this is termed as Transference.  The moment we stop breathing when we die is designated as Conclusion.

For example, those disciples present here have created much positive deeds since their entry into Buddhism, such as: with their speech, reciting mantras, scriptures; with their body, doing prostrations, walking meditation and sitting-meditation and so forth.  These common positive actions are specified as Transference.  The moment of death is specified as Conclusion

2.  A positive or negative rebirth depends on Conclusion

As all sentient beings have a seven-fold increment in their clarity when they are on the verge of dying, therefore if they had a very strong force of practice in their lives, there is a definite chance of attaining Buddhahood.  However, if in their lives, they had merely relied on the body or speech to fabricate, and were not able to subdue their kleshas (mental afflictions), even if they had created much positive karmas, but due to the strength of it not being very significant, then at the moment of death, there is still a possibility of many desires, aversions, or ignorance and such mental defilements surfacing and causing one to wander in the lower realms.

Like some students who have recited many heart-mantras, done a large number of prostrations and even having performed offerings and charity that are not inconsiderable.  They all feel that their own powers of Transference should be quite great.  Here we will not discredit the merits of these virtuous acts of body and speech but if one does not now rely on the maturing oral instructions, and Guru Yoga guided practice to subdue one’s mind, merely hinging one’s hopes on the power (of Transference) from the past, it is not quite realistic to expect that at the moment (of death), one’s mind will give rise to a good experience.    At the point of death, there are numerous pains and sufferings, due to one’s lack of diligence in one’s life, one does not possess a very good recognition of impermanence.  At this time if the kleshas of desire, anger or delusion arise, one will definitely be led by the mental afflictions to fall into the three lower realms.  But as to the length of time spent suffering in the lower realms, that will be decided by the factor of Transference.  If one’s past accumulated force of Transference is huge, then at the point of death, due to one negative thought, falling into the hell is definite, however due to the power of Transference, the time spent dwelling in the hell-realm will not be too long.  Therefore, we have always been emphasizing that we should do practice all the time, at every moment.

Even a pureland practitioner has to achieve the state of one-pointed mind without any distraction.  When supplicating Amitabha Buddha, at every moment he has to be in a state where the mind is inseparable from Amitabha Buddha’s image.  During recitation, he has to constantly be sustaining the state where the mantra recited is inseparable from his mind.  If he cannot accomplish this, then if he gives rise to one negative thought at the point of death, he will be drawn by that thought into the three negative realms.  Therefore if Transference and Conclusion cannot both be directed positively then it is very difficult to guarantee that the practitioner will be able to take rebirth in Amitabha pureland in the future.

Conversely, if Transference is negative, but one is able to give rise to a positive thought at the point of dying, then one will definitely go to the Western pureland of Sukhavati.  However, in the past, some people who lacked understanding explained it in this way, “although one is able to go to Sukhavati, but due to Transference from the past being negative, the deceased will still fall from Sukhavati.”  At that time, I was also quite perplexed but I thought that if one who had managed to attain a rebirth in Sukhavati could still regress and fall, then does that mean that even Buddha Amitabha can show the appearance of falling into the hell realms?  This is not too possible.  Later I asked Guru (Achuk Lama Rinpoche),  Guru said, “Of course it is not like this.  Amitabha Buddha is liberation by sight.  When one takes rebirth in Sukhavati, upon seeing Buddha Amitabha, all the past Transference of negative karma are instantly exhausted.  Also when listening to the teachings of Buddha Amitabha, one can rely on this power to destroy all kleshas.  After having practised for five hundred years in the nirmanakaya purelands of the five Dhyani Buddhas, one can attain Buddhahood in that life. ”  Thus, the last breath at the point of death — the moment of Conclusion is critical!  Very critical!  It is better to understand these principles well, even though they are theoretical but they have great meaning.

3. Only long-term diligent practice ensures a positive Conclusion

I think that those disciples present may feel that, “I now have some experiences in my meditation, when death arrives, if I can abide in these experiences, I may have some confidence to gain accomplishment.”  However, the question now is to turn around and ask yourself, when you die, how are you going to have confidence that you will be able to rest in this experience to pass away from this world and expire your last breath?  Especially at the time of death, during the external disintegration when the five sense organs cease, the four elements are dissolving into themselves, there are many sufferings. If in this life one has not developed a thorough recognition of all the phenomenon in this world and has not given rise to good experience in meditation, we will develop many thoughts at this juncture like, ‘what should I do about my family?’,  ‘how about the things I left behind?’, ‘would other people take my possessions away and use it themselves in a few days time’, etc. Therefore the time of death is acutely unpleasant in this manner.  For Transference and Conclusion to be positive, one must exert in Dharma practice over a long period of time.

We should abide by these principles whether during meditation or post-meditation, even in our sleep, we should visualise thus.  If we are able to do this, when we pass away, we will have full confidence to take rebirth in Amitabha’s pureland.  In the past, I once admired and praised an old monk.  When he was in a serious state of illness, on the brink of dying,  even lacking the strength of voice to speak clearly, I said by his ear, “Whether you live or die, visualise the Guru and practise the Guru’s pith instructions, this is what we should do.”  He replied that since the moment his sickness worsened, the Guru has always been by his side, the Guru’s pith instructions were even clearer to his mind than in the past .  When he said this, I knew that this old monk was a Buddha when he was alive and when he dies, he will also be Buddha.  To be able to achieve this, we must diligently do practice, or else it is very difficult to utilise the moment of death.

4.  How an aged-practitioner whose four elements have deteriorated should practice


Disciples who are gathered here may know many old people in their hometowns, who, due to the decline of their four elements and having had little connection with the Dharma in the past, are not able to understand much Dharma and are not conversant with many terminologies.  At this moment, how should they proceed?  One should teach them according to their capacities, for instance, explaining how to supplicate Buddha Amitabha, how to practise the Forceful Prayer To Take Rebirth in Pureland, how to recite Amitabha’s heart mantra, how to visualise Buddha Amitabha, etc.  The most important thing is to entrench them in constant practice, to ensure that their Conclusion is positive.

5.  What to do at the point of death?

We already know that the moment of Conclusion is very critical and important.  So how should we go about dealing with that moment?  In the teachings of Powa, it is taught, at the point of death, if one is able to, we should offer all our possessions to the Triple Gem; but if one is unable to do it, for instance when sickness has suddenly aggravated, then one should mentally offer all of one’s possessions and wealth to the Triple Gems.  If we visualise in this way, we will not be clinging or attached to these things.  The goal is to cease all kleshas such as desire, aversion and ignorance at the moment of Conclusion, creating the force for taking rebirth in the pure-land of Sukhavati.  This knowledge is necessary.

6.  Purpose

What is the purpose of us discussing these points?   It is for us to treasure our time and diligently practise Dharma.  All the students here have to face the greatest suffering in the whole world when we die.  No-one can escape this.  In order to face this moment without encountering suffering, we need to make preparations in advance.  You must remember this– to practise diligently is the best preparation!  This is the only way to not let ourselves down.

Reminder of the Inevitable ~ Phurpa Tashi Rinpoche (repost)

We need to always reflect on impermanence, as we will not be forever enjoying this present state of freedom of doing as we wish. In a matter of time, we will depart from our weeping loved ones and move towards death, becoming finally a skeleton or heap of ash. This is something definite. Who knows when it will happen? It may be tomorrow or the day after, it could be this month or next month, in any case, within 50 years, i believe that death will definitely present itself to us.

50 years seems like a very long time, but think carefully, it is not long at all. In the past one year, did the 365 days in our memories seem like a long time? Didn’t it just slip past us so quickly?

The busy memories of the New Year seemed to have just occurred in our minds, but unknowingly it is now the summer season, in another few months, it will become autumn and then another year has passed in a blink. This morning when we were doing our meditation session, it was still around dawn, but in another few hours, afternoon has arrived, and a few more hours, it is again time to retire to bed and one day’s time of 24 hours have silently trickled out of our lives. So time really passes swiftly and we are obliviously walking step by step towards the end of our lives.

Of course, requiring the layperson to spend all his time on practice is impractical. Even if the teacher demands this, the disciple would not be able to do it. But no matter how, we should strive in this direction in our ordinary lives. As a practitioner, we should not deceive ourselves or others, but think more about impermanence, making full use of the time to practice Dharma, this point is truly so important!

Practice is really a kind of austerity because when we pit ourselves against our habitual tendencies, our mind must not be allowed to continue in the habits of past. We should muster our mindfulness and bring our minds back to the right view. At this moment, practice may seem to you to be an austere or difficult practice, but even if it is somewhat suffering, what it brings in the end is ultimate happiness. Therefore, in order to accomplish this happiness, we need to do it like this.

Think about it deeply, even the worldly people have to make arduous efforts to succeed in their worldly activities, it is not easy to achieve their aims. So Dharma practice is the same, wishing to gain the fruit without making an effort, wishing to be liberated without striving diligently is not realistic. Especially since Dharma practice is for taming our minds, something that we can neither see nor touch, this requires us to always be contemplating impermanence, maintaining mindfulness and practicing diligently, therefore to always reflect on impermanence, to practice the dharma and to bear difficulties with patience is very important.

Manifestations of Enlightenment (repost)

A Tibetan Monk captured the AH syllable appearing on Ah Song Tulku Rinpoche’s forehead in 2013 during the Amitabha puja.

Light body manifested during Nyingthig Yabzhi Empowerment in 2002.  Achuk Lama Rinpoche commented that this was because of the actual blessings of Arik Tulku Rinpoche (Achuk Lama Rinpoche’s root Guru) entering the mind of Ah Song Tulku Rinpoche which caused him to temporarily manifest the form of Arik Tulku Rinpoche

When Ah Song Tulku visited Dechen Rinpoche in 2011, he manifested this rainbow body in which mandalas of deities were apparent

Amitabha Puja Teachings 2013
(During the Amitabha puja 2013) Yesterday afternoon, five or six laypersons who had never been to Yachen before came for the initiation, the initiated deity not only manifested directly but was realized to be inseparable from their minds, they also realized the actual meaning of the empowerment. This is due to having faith and pure view. This is the true direct perception of Amitabha. This is something that our ordinary eyes cannot perceive. — Ah Song Tulku Rinpoche

Another excerpt from the Amitabha Puja by Ah Song Tulku Rinpoche:
Our minds are like a mad person, running around wildly every now and then, do not give up though, you should be even more cautious and guard your mind well. This Amitabha puja is a Amitabha puja of the highest tier. Those of the highest capacity will perceive Sukhavati pureland and Amitabha directly; those of middling capacity will perceive it when they are passing away from this life; those of lowest capacity will perceive it when they are reborn in the pureland.

When hearing pleasant words or praise, do not be too happy, one should remedy one’s pride; when hearing unpleasant words, do not give rise to anger; when hearing about a painful or disappointing situation, do not feel anguish; the practitioner should always watch his mind and apply the antidotes to the mental afflictions at the precise moment. Whether it is good or bad, joy or suffering, one should be able to forbear and accept it. — Ah Song Tulku Rinpoche

Whenever You Call
To those people with faith, Guru Rinpoche has never gone anywhere but is before your door, without ever being apart. The Guru is the same. If you are dying in a foreign country, pray to Guru, then Guru will also be in that foreign country. If you are going through an operation, pray to Guru, the Guru is also present. The Guru is omnipresent and omniscient. He knows everything. One should not have doubt in the mind, if one has doubt then there is no way to obtain any blessings. Pray to the Guru free from doubts. — Ah Song Tulku Rinpoche

No practice besides Guru

We will all die one day, but there is no knowing when death will arrive. If we have not practiced and accomplished the teachings by then, it is the same as not having practiced at all. When death comes, recall the Guru. This is the most important practice in our entire life. To rely on the Guru is very very important!! Apart from recalling the Guru, is there another practice to do? Is there another deity/yidam to practice? Practicing the deity/yidam is equivalent to practicing the Guru; apart from the Guru, there is no deity. All the teachings and practices can be encompassed within the Guru Yoga. Practicing the Guru Yoga is very good!! ~ Ah Song Tulku Rinpoche


When some people practice the Dharma, it seems as if their sicknesses increase, their possessions and wealth dwindle, their reputation with others also suffer. This is due to negative karma ripening. When these negative circumstances arise, you should not think, “I am practicing the authentic Dharma, why are these negative situations occurring?” Instead, you should have a deeper conviction that cause-and-effect doesn’t fail. This is the maturation of past negative karma in this life, now a single headache can take the place of countless eons of suffering in the three lower realms. ~ Ah Song Tulku Rinpoche

Teaching by Ah Song Tulku 27 Aug 2012 on Achuk Lama Rinpoche’s Body Mandala and the nature of Pure Visions:

Amongst those students present, there are many people who were not able to see Lama Rinpoche’s body mandala when Lama Rinpoche was still healthy and alive. Their minds may have the doubt, “Is Lama Rinpoche’s body mandala true or not?” There are already more than hundreds of thousands of students who have actually seen Lama Rinpoche’s body mandala, this is the truth. But why is it that these disciples are not able to see Lama Rinpoche’s body mandala? This is due to the heaviness of one’s own karmic obscurations and the lack of faith. If you wish to have direct perception of pure visions, how should you practise? You should focus on diligently practising the Guru Yoga in a manner that is not too tight nor too lax. Supplicate the Guru one-pointedly and you will naturally be able to have a direct perception of the pure visions and also directly realise the ultimate view.

At present, there are many Tibetan and Chinese students who are able to see the image of the mandalas of Lama Rinpoche or Vajradhara etc in the light emanating from my body. Are these pure visions fake? Some people have such doubts in their minds. Why is it not possible to see them then? The reason is that they have yet to purify their two obscurations. If the two obscurations are purified, then naturally the pure visions will appear naturally. How can one see (these visions)? You should pray to the Guru and receive the four empowerments, with respect and devotion and pure perception, progressively one will naturally see the pure visions directly.

Through the blessings of the lineage of the unsurpassed, extremely secret sublime clear light Dzogchen path, when Lama Rinpoche was alive, many disciples realised the view. And this lineage is unbroken and continues to this day. Presently, there are still many people who have received the uncommon blessings of this lineage and realised the view.

Due to the unbroken flow of the lineage and blessings, and because these blessings and lineage have not been subverted in any way, therefore when Lama Rinpoche was still alive, many people could directly behold the pure visions and till now, there are still many people who can witness these pure visions.

What is the purpose of expounding on this?

I hope that students with the karmic affinity will have faith and pure perception. Now, Lama Rinpoche’s lineage is still unbroken and pure, the Lineage’s blessings have never ceased. At the same time, in order to help everyone develop great joy and delight in Lama Rinpoche’s lineage, i am explaining this here for everyone.

Anyone who makes connection with Lama Rinpoche will all take rebirth in the Copper-colored Glorious Mountain. Lama Rinpoche is our uncommon Guru, his teachings are the extraordinary uncommon pith instructions, we should not be lazy or procrastinating, forgetting our mindfulness. We should be like a coward who holding onto a snake, or a beautiful lady whose hair is set on fire, at six times of the day incessantly praying to Guru for blessings, regarding all suffering, joy, good and bad as the manifestations of Guru.


Why do we have to build 16 levels for (Achuk) Lama Rinpoche’s stupa? This is because Lama Rinpoche is an ancient Buddha who returned here through his vows and aspirations. This body that He manifested accomplished the fruition of sixteen Bhumis. We are following the tantras and the Buddha’s teachings on the specifications of building stupas to construct a 16-storey Great Vajradhara stupa. This kind of stupa is rare even in Tibet. This is different from the kind of 13-storey stupas we construct for a person who has attained Buddhahood in his present body and life.


Q: How should we pray to Guru?

A: Just reciting or chanting with the mouth the prayer to Guru several times does not constitute truly praying to Guru. When we are reciting the supplication prayer, we should at the same time be imploring and praying to the Guru from our depths of our heart. This is true prayer to Guru.

Q: When should we pray to Guru?

A: When meditating, if our visualisation of Guru is unclear, or if our thoughts are proliferating, we should pray to Guru. The method is: Visualise the Guru in the space above and recite the prayer to Guru, say aloud however you wish to pray (without affecting other practitioners nearby) : “The Guru Knows! (Lama Khyenno) Please bless this foolish disciple compassionately, I am unable to clearly visualise you, please take pity on me, please look after me, please bless me to clearly visualise you. The Guru Knows! ” If we pray this way one-pointedly, with our mind in tandem with our spoken prayer, and with sincerity, then this is praying to Guru. If we are simply reciting the prayer and our mind is galloping around elsewhere, with profuse thoughts and distracted by ‘what should I eat today’ or ‘what should i say today’ etc, this is not praying to Guru.

If our practice is going smoothly and our meditation has improved, then we should also pray to Guru, “The Guru Knows! I am grateful to the Guru for your compassionate blessings! My practice today is very stable and peaceful, with no distractions. This is only due to your compassionate blessings and kindness. May the Guru continue to bless me as you have done in the past!” Whether meditation is good or bad, whether our body is healthy or sick, the mind should always pray to Guru whole-heartedly. Also, rely on the four empowerments, visualise the white OM at the Guru’s forehead, red AH at the throat, blue HUNG at the heart and lights streaming forth and absorbing into one’s three places, receiving the vase, secret, wisdom and word empowerments, purifying one’s body, speech and mind and all its defilements/obscurations and habitual tendencies, attaining the four kayas (Dharmakaya, Sambhogakaya, Nirmanakaya, Svabhavaikaya) The beginner should visualise clearly and step-by-step.

Here i should emphasize, as a practitioner of gradual capacity, the basics are to practice the Guru Yoga based on the outer Guru, visualising the Guru in the space above, facing oneself. But for the ultimate view, it is said,”In the primordially self-appearing Guru, I take refuge free from negating or positing.” (Refuge verse from Lama Rinpoche’s Guru Yoga) The Guru and one’s own mind are originally (inseparable) oneness, without inner or outer, without the distinction between subject or object. Therefore, practitioners should diligently practice, praying to Guru deeply and gradually enter the ultimate view. This is a very important point!


Last year i was teaching Yeshe Lama, in a clear light dream i went to Lama Rinpoche’s Copper-colored Glorious Mountain (Guru Rinpoche’s pureland, ie. Lama Rinpoche is Guru Rinpoche himself). Lama Rinpoche compassionately accepted me in his wisdom body and taught all the maturing sublime teachings on Trekchod and Togal. This is what I am teaching for everyone today.

Two or three days ago, at dawn, between 4am to 5.07am, i i went to Lama Rinpoche’s Copper-colored Glorious Mountain in a dream and listened to the maturing initations and liberating pith instructions and such sublime dharma-essentials. Today, what i am teaching to everyone were such sublime fruits obtained from the dream. This matter has not been told to the Chinese disciples before, but i told the Tibetan disciples before. But if i were to go into details, it will not finish even with a whole day.

At that time, in the state of clear light dream, i went to Lama Rinpoche’s Copper-colored Glorious Mountain, Lama Rinpocche compassionately accepted me and bestowed blessings and gave me the maturing wisdom empowerment and all the teachigns. At the same time, i reported to Lama Rinpoche that I had some questions in the midst of teaching his Autobiography. For instance, some of the contents were not authored by Lama Rinpoche himself, some phrases were erroneous and there were some parts i didn’t understand etc. Lama Rinpoche directly and in actuality clarified my doubts and all the results from this dream, i now teach to everyone.


Vital point for liberation and rebirth in pureland

I have explained to Tibetan and Chinese students before. If all the disciples’ precepts/vows are kept pure without no violation of samayas, practising diligently and sustaining the vows, without needing to wait for the next life, in this body, one can go to the Copper-colored Glorious Mountain (Guru Rinpoche’s pureland). There is no doubt about this point!! In Copper-colored Glorious Mountain, there is a similar crowd of beings surrounding Lama RInpoche as there are here surrounding the Guru. I hope that everyone will keep pure vows and not degenerate your samayas, maintaining faith and pure view, practise diligently, and in actuality, the present moment will manifest as the Copper-colored Glorious Mountain pureland. Don’t think that this place is not the pureland. It is now in actuality already the pureland.

2 cases of not being able to take rebirth in the pureland

In my state, it appeared as such: At that time, in the Copper-colored Glorious Mountain pureland of Lama Rinpoche, among the huge assemblies around Lama Rinpoche were two nuns who manifested turning back from the pureland. Besides them, all the other people remained in the pureland.

What was the reason for these 2 people to turn back? It was because they had wrong views about Lama Rinpoche and had wrong views about the Dharma, and gave rise to wrong views about Dharma friends and were entangled in desire, aversion and ignorance, therefore they appeared to be turned back from the pureland and ended up in the hell realms.

In Lama Rinpoche’s pureland, Lama Rinpoche was seated on the dharma throne, i was seated beside Lama RInpoche. Many Tibetan and Chinese as well as foreign students were surrounding Lama Rinpoche. This Chinese female disciple was in front but she turned back. I made an observation and realised that the reason for her retreat was that she had given rise to wrong views about the Guru, Dharma or Dharma friends. She had not only slandered the Guru with her speech but also had deep wrong views in her mind. At that time, my mind very clearly observed all those thoughts in her mind and gave rise to compassion, ‘how great it would be if she did not fall to such depths”

This chinese female disciple was a nun. I even know her name and recognise her thoughts clearly. Now, i can even point out who she is.

There was another Tibetan female disciple. She was an aged nun, of a large girth. There is a flesh mole on the left side of her face and she was spinning a prayer wheel. But in her mind, she has never given rise to faith in the Guru Triple Gems and never practised the dharma, only watched TV and recordings. Although i do not know her name, but i recognise her appearance, and i know where she is. But considering the other party’s shame, i do not want to publicly reveal her name or point her out.

Speaking of these 2 cases, I am not trying to proclaim my omniscience or make myself out to be amazing. But it is to strongly emphasize the need to not transgress your vows and to not give rise to wrong thoughts about the Guru, about the Dharma and about Dharma friends. To have faith and pure vision of the Guru and Dharma friends, in this life you will definitely be able to take rebirth in Lama Rinpoche’s pureland. Lama Rinpoche’s compassionate care has never ceased and due to this, i am speaking to everyone like that.

Everyone present should give rise to faith and pure vision of the Guru properly. You should have faith and pure perception of your Dharma friends. Don’t underestimate just because you are ignorant or don’t know how to do it. You should not be like this. One should practise as it is taught. Everyone will definitely be able to take rebirth in Lama Rinpoche’s pureland. This is Lama Rinpoche’s personal declaration. This is also Guru Rinpoche and Sera Yangtrul Rinpoche’s prophecy. This is not just what i myself am saying today.

Mind training is fundamental, practice is secondary

And there was a long bearded Tibetan layman between 40-50 of age, i know where he is from. His main practice is recitation, and he did not regard mind-training as the core of his practice. He did not have much faith in the Guru Triple Gems. Although in this life, he will not be reborn in the 3 lower realms or the hells, but he will also not get liberated and remain in samsara. I thought that if i have a chance to meet him, i would advise him to do more practice on the preliminaries to train his mind.

Yesterday afternoon, there was a layperson who heard of me explaining this casestudy. He felt that he was in the same situation as the casestudy, his main practice was recitation and never really meditated or practised. He asked me for a teaching and advice. I said to him, “Start doing the preliminaries and five foundations. You will be able to go to the Copper-colored Glorious mountain pureland.”

Today all these sublime dharmas are not my own mental creations or inventions, spoken with a selfish mind for self benefit. These are sublime dharma-meanings, they are ripening empowerments and liberating instructions bestowed by the wisdom bodies of Lama Rinpoche and the lineage teachers. Today i teach to everyone this dharma.

These sublime instructions are the marvellous nectar come through the compassionate concurrence of the wisdom bodies. Excellent instructions should be given to people with suitable capacities. Just as exalted Milarepa said, “My teachings are just like the snowlion’s milk, if the vessel is inferior, like an ordinary container, it will crack and the essence will leak away. In the same way, the sublime nectar-like instructions, if given to a student lacking the requisite capacity, whose mindstream is devoid of faith and pure view, such excellent instructions will only lose its efficacy.


What is important if one is practising Dzogchen is that one’s mind should never be distracted like a normal person. In your life, maintain mindfulness, guard your mind, observe yourself always, “Is my mind thinking wantonly? Is this something I should do or something i should avoid? Is this positive karma or negative karma?” On discovering it is negative, one should confess and aspire to break this negativity, pray to the Guru to purify one’s karmic obscurations. If it is a positive thought, one should also pray to Guru to increase one’s good roots. Practitioners must protect your own mind well, not falling into distractions, even if living in the world, one should not indulge in desire, aversion, ignorance and the other mental afflictions. The main point of practising the Dharma is taming the mind. The mind is of the utmost importance!! The positive mind is the boat to liberation, the negative mind anchors you to samsara. If the mind is always involved in afflictions, even if you go into retreat for your whole life, it is useless!

Avoiding negative karma ~ HH Gyalwang Drukpa Rinpoche

Even if your life is in danger, you should avoid negative karma, because it is just one life and we have many future lives to consider. In fact, to purify ourselves, we should be ready to sacrifice this life to avoid any bad karma. There will be many lives after this one. So, creating bad karma and getting bad accumulations will cause us problems for hundreds of thousands of future lives. This life is very short and can be sacrificed for that big purpose. Saying this life is short and future lives long is true. How long are we going to stay here? By now, maybe one-half of our life is already wasted or already gone. Perhaps only one quarter of our life is left, that too is short. But the next life is long and how many lives will there be until enlightenment? It is endless. There will be no end of your taking rebirths. Rather than worrying about this short life, think about the impact of negative accumulations on future lives.

For the sake of the mundane comfort and successes in this life, we unfortunately engage in all sorts of negative deeds. To get a nicer home, to get more money, to have more pleasure or a more pleasant way of living, we normally do all sorts of bad things. But if we think about it clearly, we may realise this is very stupid. We are all looking for happiness and for this kind of short-term happiness, we accumulate so much of negative karma for us to suffer throughout many future lifetimes.

For example, we are making money so that we will be happy. We are keeping ourselves busy running around for happiness. Not only us, even the ants keep themselves busy going everywhere, looking endlessly for something. The same is true for butterflies and mosquitoes. All sentient beings, like us, are busy. Desiring happiness, we keep ourselves busy. Mosquitoes are busy because they want to be happy. They want to eat so they hang around and bite us just to survive. That is how we survive in this world. Though it is quite stupid from the point of view of the spiritual path, it makes sense from the mundane point of view. It is stupid, because this life is so short and the future lives are countless.

Happiness is like dew on the grass, it disappears in a few seconds. When the sun comes out, the dew disappears immediately. As soon as you get some sense of happiness, it is over. As soon as you get some sense of pleasure, it too disappears. This is our typical experience. We waste a lot of time and energy to gain what will soon pass. I do not know if this is true for you but this is my own experience. I like good things and I like pleasure but they all seem over too soon. It is like chasing a rainbow, which is there for a few seconds then disappears, somewhere, somehow. It definitely cannot and does not remain forever. That is certain.

We need to be intelligent about this life. To practise the Bodhisattva path, it is important to understand the universal law of karma. Should we give importance to this life and accumulate a lot of bad karma or should we think of the hundreds of lives to come and strictly abandon accumulating it? To understand this, we must genuinely and sincerely practise the spiritual path.

How to attain the accomplishment/siddhi of the deity’s mantra

~ His Holiness Penor Rinpoche

Concerning the yidam (deity), all deities can be condensed into one deity, and one deity can emanate as countless deities.  For instance, if one takes Guru Rinpoche who is the embodiment of all the Buddhas as your practice, then doing the practice of Guru Rinpoche is the same as doing the practices of all other yidams.

If one has the ability to do so, one can also do the practice of each yidam separately.  Each yidam has very great power, this is of course very good.

For instance, in the practice of Hayagriva, before the signs of accomplishments arise, one should do the practice diligently.  How would the signs manifest?  One holds some butter and recites the mantra, when this piece of butter is put into boiling water, the butter does not melt.  This means that the mantra has some strength to it.

When a rope has been blessed by mantras, and it is placed on an iron surface and hacked with an axe, or placed on a red-hot iron surface, this rope will neither be burnt nor damaged.  This is a sign of accomplishing the mantra.

If one wishes to genuinely practice, one has to be very diligent before the signs of accomplishing the mantra appear.  This power of accomplishment does not arise simply because you have recited the mantra some tens of million or even hundred million times.  But some people even feel that just reciting the mantra a hundred or a thousand times will produce some power.  Unfortunately, things are not quite so simple.

The mantra’s strength, in general, arises in dependence on the correct method of practice.  Only then can its power be accomplished.  If one simply practices in a sloppy or perfunctory manner and wishes to gain accomplishment, it would be quite difficult to do so.

However, many disciples have a wrong concept of practice.  After doing practice, if the mantra does not produce any effect, they will criticize the yidam.  If one is not practicing correctly and afterwards say that the yidam does not possess blessings, can this attitude be right?  Whether it is Tara, Chenrezig, Vajrakilaya, or any other yidam, if one approaches the practice in the correct manner, the signs of accomplishments are sure to appear.

If one practices in a slip-shod manner, then this (accomplishment) will not happen. Whether one is practicing correctly, we should observe and check.  If one practices correctly, the deity can appear in front of one’s eyes.

If there isn’t a lot of time to do practices of various yidams, then to only practice Guru Rinpoche and one-pointedly pray to him while practicing correctly according to the instructions will also be enough.  When practicing Guru Rinpoche, supplicate him with single-minded focus.  All the Buddhas’ blessings and accomplishments are contained therein.

Corresponding to one’s ability and diligence,  if one prays to Guru Rinpoche  with complete focus, then all the necessities such as wealth, enjoyments, freedom from illness, good health and other worldly benefits will be obtained.  In terms of future lives, we will be able to attain liberation and Buddhahood with perfect omniscience.

Whether Guru Rinpoche has such an effect depends on one’s sincere faith and longing aspirations.  Whichever yidam you practice, one’s mind must be completely firm, stable, unwavering, without any doubt.  You should not be distracted or hesitant, all these (attitudes) are of no benefit whatsoever.

Whether yidam practice can succeed and whether one can encounter the yidam depends on oneself.  Of course, we should understand that our karmic obscurations are very heavy.  When these obscurations are purified, then the yidam practice will definitely yield accomplishments.  Without purifying the karmic obscurations, it is very difficult to accomplish the yidam.  Therefore, one must possess faith, pure perception, and a yearning mind.  If this is the case, then the yidam practice will definitely produce fruit.