Advice for a Dying Practitioner

by Dodrupchen Jigmé Tenpé Nyima

You will need to make preparations before the time comes to pass away. There are many aspects to this, but I will not go into too much detail here. Briefly, then, this is what you should do as you approach the time of death.

Think to yourself again and again: “Whether death comes sooner or later, ultimately there is no alternative but to give up this body and all my possessions. This is just how it is for the world as a whole.” Thinking along these lines, sever completely the bonds of desire and attachment.

Confess all the harmful actions you have committed in this and all your other lives, as well as any downfalls or breakages of vows you may have incurred, whether you remember them or not, and make repeated pledges never to act in such a way in the future. Don’t feel afraid about death, try instead to raise your spirits and cultivate a clear sense of joy, bringing to mind all the positive, virtuous things you have done in the past.

Without feeling any trace of arrogance, rejoice in your achievements again and again. The texts of the Vinaya explain that one of the principal causes for taking a supreme form of rebirth, as one who leads a disciplined life in the presence of the Buddha for example, is to make prayers and aspirations at the moment of death. This is why it is said that ‘whatever is the closest and whatever is the most familiar’ will have tremendous power.

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 Dedicate all your merits and make repeated prayers of aspiration, so that in all your future lives you may be able to take to heart the complete path of the supreme vehicle, with the guidance of a virtuous spiritual friend, and with qualities such as faith, diligence, wisdom, and wakefulness—in other words, all the most perfect circumstances, both outer and inner. Pray too that you never fall under the influence of evil companions or destructive emotions.

Any aspirations you make should be given additional impetus by making determined pledges such as this: “In all my lives, I will do all that I can to train on the path of emptiness with compassion as its very essence!” To appreciate the importance of this, consider how much more effective it is to say strongly to yourself, “I will wake up early in the morning!” than simply to make the aspiration “May I wake up early.”

In order to accomplish more easily whatever prayers you have made or intentions you have formed, it is profoundly beneficial to rely upon an embodiment of spiritual power. Bring to mind therefore the one for whom you have the greatest devotion, or to whom you feel the deepest connection through your practice, whether it is the great and glorious master Guru Rinpoche or Noble Avalokiteśvara, and, with the confident trust that he is the embodiment of all the precious sources of refuge, pray one-pointedly for the fulfillment of your aspirations.

At the actual moment of death it will be difficult to gather sufficient strength of mind to meditate on something new or unfamiliar, which is why you must choose an appropriate meditation beforehand and train until you are familiar with it. Then, as you pass away, you should devote your thoughts to the meditation as much as you possibly can, whether it is remembering the Buddha, focusing on the feeling of compassion, cultivating the view of śūnyatā, or remembering the Dharma or the Sangha.

In order for this to happen successfully, it is also important that you train yourself beforehand to think, “From now on, as I pass through this critical juncture of the time of death, I will not allow any negative thoughts to enter my mind.”

The masters of the past had a saying: “Better than a long time of virtuous activity done with a dull mind is just a single day’s virtuous action done with mental clarity.” As this says, if you practice all this having first made every effort to develop a sense of inspiration and joy, it will be that much more effective. Even though it is difficult for the likes of me to benefit others, I will recite the verses of refuge and pray that in all your future lives you may accomplish and serve the Mahāyāna teachings.

Chariots at the Ready

 

So I have heard. At one time the Buddha was staying near Rājagaha, in the Bamboo Grove, the squirrels’ feeding ground. 

Then several mendicants who had completed the rainy season residence in their native land went to the Buddha, bowed, and sat down to one side. The Buddha said to them: 

“In your native land, mendicants, which of the native mendicants is esteemed in this way: ‘Personally having few wishes, they speak to the mendicants on having few wishes. Personally having contentment, seclusion, aloofness, energy, ethics, immersion, wisdom, freedom, and the knowledge and vision of freedom, they speak to the mendicants on all these things. They’re an adviser and counselor, one who educates, encourages, fires up, and inspires their spiritual companions.’” 

“Puṇṇa son of Mantāṇī, sir, is esteemed in this way in our native land.” 

Now at that time Venerable Sāriputta was sitting not far from the Buddha. Then he thought: 

“Puṇṇa son of Mantāṇī is fortunate, so very fortunate, in that his sensible spiritual companions praise him point by point in the presence of the Teacher, and that the Teacher seconds that appreciation. Hopefully, some time or other I’ll get to meet Venerable Puṇṇa, and we can have a discussion.” 

When the Buddha had stayed in Rājagaha as long as he pleased, he set out for Sāvatthī. Traveling stage by stage, he arrived at Sāvatthī, where he stayed in Jeta’s Grove, Anāthapiṇḍika’s monastery. Puṇṇa heard that the Buddha had arrived at Sāvatthī. 

Then he set his lodgings in order and, taking his bowl and robe, set out for Sāvatthī. Eventually he came to Sāvatthī and Jeta’s Grove. He went up to the Buddha, bowed, and sat down to one side. The Buddha educated, encouraged, fired up, and inspired him with a Dhamma talk. Then, having approved and agreed with what the Buddha said, Puṇṇa got up from his seat, bowed, and respectfully circled the Buddha, keeping him on his right. Then he went to the Dark Forest for the day’s meditation. 

Then a certain mendicant went up to Venerable Sāriputta, and said to him, “Reverend Sāriputta, the mendicant named Puṇṇa, of whom you have often spoken so highly, after being inspired by a talk of the Buddha’s, left for the Dark Forest for the day’s meditation.” 

Sāriputta quickly grabbed his sitting cloth and followed behind Puṇṇa, keeping sight of his head. Puṇṇa plunged deep into the Dark Forest and sat at the root of a tree for the day’s meditation. And Sāriputta did likewise. 

Then in the late afternoon, Sāriputta came out of retreat, went to Puṇṇa, and exchanged greetings with him. When the greetings and polite conversation were over, he sat down to one side and said to Puṇṇa: 

“Reverend, is our spiritual life lived under the Buddha?” 

“Yes, reverend.” 

“Is the spiritual life lived under the Buddha for the sake of purification of ethics?” 

“Certainly not.” 

“Well, is the spiritual life lived under the Buddha for the sake of purification of mind?” 

“Certainly not.” 

“Is the spiritual life lived under the Buddha for the sake of purification of view?” 

“Certainly not.” 

“Well, is the spiritual life lived under the Buddha for the sake of purification by traversing doubt?” 

“Certainly not.” 

“Is the spiritual life lived under the Buddha for the sake of purification of knowledge and vision of what is the path and what is not the path?” 

“Certainly not.” 

“Well, is the spiritual life lived under the Buddha for the sake of purification of knowledge and vision of the practice?” 

“Certainly not.” 

“Is the spiritual life lived under the Buddha for the sake of purification of knowledge and vision?” 

“Certainly not.” 

“When asked each of these questions, you answered, ‘Certainly not.’ Then what exactly is the purpose of leading the spiritual life under the Buddha?” 

“The purpose of leading the spiritual life under the Buddha is extinguishment by not grasping.” 

“Reverend, is purification of ethics extinguishment by not grasping?” 

“Certainly not, reverend.” 

“Is purification of mind … 

purification of view … 

purification by traversing doubt … 

purification of knowledge and vision of what is the path and what is not the path … 

purification of knowledge and vision of the practice … 

Is purification of knowledge and vision extinguishment by not grasping?” 

“Certainly not.” 

“Then is extinguishment by not grasping something apart from these things?” 

“Certainly not.” 

“When asked each of these questions, you answered, ‘Certainly not.’ How then should we see the meaning of this statement?” 

“If the Buddha had declared purification of ethics to be extinguishment by not grasping, he would have declared that which has fuel for grasping to be extinguishment by not grasping. If the Buddha had declared purification of mind … purification of view … purification by traversing doubt … purification of knowledge and vision of what is the path and what is not the path … purification of knowledge and vision of the practice … If the Buddha had declared purification of knowledge and vision to be extinguishment by not grasping, he would have declared that which has fuel for grasping to be extinguishment by not grasping. But if extinguishment by not grasping was something apart from these things, an ordinary person would become extinguished. For an ordinary person lacks these things. 

Well then, reverend, I shall give you a simile. For by means of a simile some sensible people understand the meaning of what is said. 

Suppose that, while staying in Sāvatthī, King Pasenadi of Kosala had some urgent business come up in Sāketa. Now, between Sāvatthī and Sāketa seven chariots were stationed at the ready for him. Then Pasenadi, having departed Sāvatthī, mounted the first chariot at the ready by the gate of the royal compound. The first chariot at the ready would bring him to the second, where he’d dismount and mount the second chariot. The second chariot at the ready would bring him to the third … The third chariot at the ready would bring him to the fourth … The fourth chariot at the ready would bring him to the fifth … The fifth chariot at the ready would bring him to the sixth … The sixth chariot at the ready would bring him to the seventh, where he’d dismount and mount the seventh chariot. The seventh chariot at the ready would bring him to the gate of the royal compound of Sāketa. And when he was at the gate, friends and colleagues, relatives and kin would ask him: ‘Great king, did you come to Sāketa from Sāvatthī by this chariot at the ready?’ If asked this, how should King Pasenadi rightly reply?” 

“The king should reply: ‘Well, while staying in Sāvatthī, I had some urgent business come up in Sāketa. Now, between Sāvatthī and Sāketa seven chariots were stationed at the ready for me. Then, having departed Sāvatthī, I mounted the first chariot at the ready by the gate of the royal compound. The first chariot at the ready brought me to the second, where I dismounted and mounted the second chariot. … The second chariot brought me to the third … the fourth … the fifth … the sixth … The sixth chariot at the ready brought me to the seventh, where I dismounted and mounted the seventh chariot. The seventh chariot at the ready brought me to the gate of the royal compound of Sāketa.’ That’s how King Pasenadi should rightly reply.” 

“In the same way, reverend, purification of ethics is only for the sake of purification of mind. Purification of mind is only for the sake of purification of view. Purification of view is only for the sake of purification by traversing doubt. Purification by traversing doubt is only for the sake of purification of knowledge and vision of what is the path and what is not the path. Purification of knowledge and vision of what is the path and what is not the path is only for the sake of purification of knowledge and vision of the practice. Purification of knowledge and vision of the practice is only for the sake of purification of knowledge and vision. Purification of knowledge and vision is only for the sake of extinguishment by not grasping. The spiritual life is lived under the Buddha for the sake of extinguishment by not grasping.” 

When he said this, Sāriputta said to Puṇṇa, “What is the venerable’s name? And how are you known among your spiritual companions?” 

“Reverend, my name is Puṇṇa. And I am known as ‘son of Mantāṇī’ among my spiritual companions.” 

“It’s incredible, reverend, it’s amazing! Venerable Puṇṇa son of Mantāṇī has answered each deep question point by point, as a learned disciple who rightly understands the teacher’s instructions. It is fortunate for his spiritual companions, so very fortunate, that they get to see Venerable Puṇṇa son of Mantāṇī and pay homage to him. Even if they only got to see him and pay respects to him by carrying him around on their heads on a roll of cloth, it would still be very fortunate for them! And it’s fortunate for me, so very fortunate, that I get to see the venerable and pay homage to him.” 

When he said this, Puṇṇa said to Sāriputta, “What is the venerable’s name? And how are you known among your spiritual companions?” 

“Reverend, my name is Upatissa. And I am known as Sāriputta among my spiritual companions.” 

“Goodness! I had no idea I was consulting with the Venerable Sāriputta, the disciple who is fit to be compared with the Teacher himself! If I’d known, I would not have said so much. It’s incredible, reverend, it’s amazing! Venerable Sāriputta has asked each deep question point by point, as a learned disciple who rightly understands the teacher’s instructions. It is fortunate for his spiritual companions, so very fortunate, that they get to see Venerable Sāriputta and pay homage to him. Even if they only got to see him and pay respects to him by carrying him around on their heads on a roll of cloth, it would still be very fortunate for them! And it’s fortunate for me, so very fortunate, that I get to see the venerable and pay homage to him.” 

And so these two spiritual giants agreed with each others’ fine words. 

Turning Suffering and happiness into enlightenment

Homage to Arya Avolokiteshvara by the recollection of his qualities which were celebrated thus:

He who will ever be made happy by the happiness of others, 

And who feels extreme distress when suffering comes to them, 

Having fully attained the quality of great compassion,

He will renounce his own happiness and sufferings.

I am going to write a partial instruction on acceptance of happiness and suffering as the Path. It is the most precious teaching in the world, and a necessary tool for the holy life.

The Way of Accepting Suffering as the Path to Enlightenment:

1. By Means of the Relative Truth

Whenever harm comes to you from beings or non-beings, if your mind experiences only the consciousness of sorrow, then even from a small incident great mental pain will develop. For it is its nature that any consciousness, either of suffering or happiness, will increase by experiencing it. If the experience gradually becomes stronger, a time will come when most of what appears will become the cause of drawing unhappiness to ourselves, and happiness will never have a chance. If you do not know that the responsibility lies within one’s own mind’s way of experiencing and you put the blame on external objects alone, then the ceaseless flame of suffering and anger – bad karma – will increase. This is called appearances arising in the form of the enemy.

You should thoroughly understand that the reason why sentient beings of the dark age are afflicted by suffering is fundamentally related to the weakness of their discriminating awareness. Therefore, not to be hurt by the obstacles of enemies, illness, and harmful spirits does not mean that we can drive away vicissitudes such as illness and that they will not occur again. Rather, it means that they will not be able to arise and take the form of obstacles to the practice of the Path to enlightenment.

In order for this to come about, you should practice in the following two ways:

(i) Reject the state of mind exclusively desiring not to have suffering.

Ascertain again and again the uselessness and harmfulness of considering suffering as something unfavorable, and be aware of how much anxiety you experience from aversion to it. Train yourself to develop great courage, and experience powerfully the thought that from now on, whatever suffering comes, I shall not be anxious.

a) The uselessness of considering suffering as something unfavorable:

If you can cure the suffering, then you do not need to be unhappy; if you cannot change it, there is no benefit from being unhappy about it.

b) The great harm of considering suffering as something unfavorable:

    

If you do not feel anxious, your strength of mind can help you to bear even great sufferings easily. They feel light and flimsy like cotton. Because of anxiety, you are ceaselessly oppressed by unhappy feelings, and even small sufferings are intolerable.

For example, while you are thinking of a beautiful man or woman, even if you try to get rid of desire, you will only exhaust yourself. Likewise, by concentrating on the painful characteristics of suffering, you cannot develop patience. So, as in the case of the instructions on sealing the doors of the faculties, you should not concentrate your mind on the characteristics of suffering, but you should gain experiences in keeping your mind in its normal conditions and in its own state.

(ii) Develop the attitude of being happy that sufferings arise.

Practice cultivating joy by considering suffering as an aid to the Path. Whenever suffering arises, you must have a virtuous practice to apply to it, according to the ability of your mind, because it will be difficult to succeed if you only ponder the general principle that a spiritual method can bring certain benefits from suffering as a support to practice. As it is said: “The goal is farther than the sky from the earth.”

(a) Suffering as the support of training in the thought of turning away from samsara:

Think that as long as you are wandering powerless in samsara, suffering does not arise as something unjust, but that the nature of samsara is like that. Reflect that if it is difficult to bear even the little sufferings of the happy realms, there is nothing to be said about the lower realms. Develop sadness by thinking that, “Alas, samsara is an endless and unfathomable ocean of suffering”, and turn your mind to liberation.

(b) Suffering as the support of training in taking refuge:

Practice taking refuge by gaining certainty that the three jewels are the only unbetraying refuge amidst the continuous suffering of fear and danger throughout the succession of your lives, so that you should depend on them in all ways, not renouncing them in any circumstances.

(c) Suffering as the support of training in dispelling arrogance:

Annihilate pride and contempt for others, which are the destructive enemies of merits, by becoming aware that one has no freedom, one has not passed beyond the control of suffering.

(d) Suffering as the support for purification of negative karma:

The suffering you have experienced, and sufferings that are unimaginably numerous and sever, all arise from the defilements alone. So think carefully about these four principles:

The certainty of the operation of karma.

Then tendency of karma to increase greatly.

You will not encounter the result of what you have not done. What you have done will not be wasted.

Reflect that if you do not want suffering, then you should renounce the cause of suffering, which is being non-virtuous, purify the previously accumulated defilements by the four powers, and endeavor to prevent future defilements from arising.

(e) Suffering as the support for attraction to virtue:

Reflect that if you desire happiness, which is the opposite of suffering, you should try to practice its cause, which is virtue. Consider thoroughly and at length how to act for the increase of virtue.

      

(f) Suffering as the support for training in compassion:

Reflect that, like myself, other sentient beings are also tortured by the same or greater suffering. Train yourself to think how good it would be if they too were to free themselves from all sufferings. By this means, you will also understand the way of practicing loving kindness, which is the intention to help those who are bereft of happiness.

(g) Taking suffering as the support of the meditation that others are more dear than oneself: The fact that one is not released from suffering is the result of cherishing oneself from beginningless time. Now you should practice thinking that you will only cherish others, which is the source of happiness and virtue.

__________

It is very difficult to practice taking suffering as the Path when you actually come face to face with sorrows. So it is important to become familiar in advance with the practices of virtue that are to be applied to unfavorable circumstances. Also, it is best for you to apply a practice of which you have clear experience.

It is not enough simply for suffering to become the support of virtuous practice; you have to realize perfectly that this is what has happened, and you should certainly obtain a strong and stable continuity of joy, which is brought about by that realization.

Any time that you practice what I have unfolded, you should reflect that, by the suffering you experience you are getting a great support for the excellent and manifold joys of the higher realms, and for liberation, difficult to obtain, and that in the future it will come about in this way again. So even if the suffering is severe, it is a supremely agreeable thing: It is like ladu (a sweet) of molasses, mixed with cardamon and pepper.

Think about this again and again, and gain experience of the bliss of the mind. If this happens, the superabundance of mental bliss will make the suffering of the sense faculties as if it were imperceptible. The criterion for illness to be overcome by patience, is that the mind is not able to be harmed by suffering. This also gives you the clue to overcoming enemies and evil spirits as well.

As mentioned above, reversing the thought of dislike for suffering is the foundation of taking suffering as the Path, because while your mind is disturbed and your courage or interest is extinguished by anxiety, you cannot turn suffering into the Path.

By training in taking suffering as the actual Path, you will also improve your capacity for bliss, as mentioned above, because by actually experiencing the increase of virtuous practice through suffering, you will become more and more cheerful. As it is said:

“If you gradually train yourself through small sufferings — by gradual stages — finally you will be able to train yourself in great sufferings as well.” You should act accordingly, for it will be difficult to gain experience through things that are beyond the capacity of your own mind.

In period of withdrawal from meditation, you should pray to the Lama and the three jewels in order to turn suffering into the Path. When your mind has grown a little stronger, after making offerings to the triple gem and the spirits, you should request them to send unfavorable

  

circumstances, in order that you may receive training in the practice of virtue. You should always have the confidence of happiness and cheerfulness.

When first training, it is important to keep entertainments at a distance. In the midst of entertainments you may be influenced by many bad friends who say, “How can you bear suffering and contempt?” From many worries caused by enemies, relatives and wealth, your mind will be polluted and disturbed beyond control so that you will develop bad habits. In addition, the mind may be diverted by various incidental circumstances. In solitary places, these distractions are not present. There, the mind will be very clear, so that it will be easy to concentrate.

For this reason, when Chöd practitioners do the meditation of controlling sufferings, at first they will avoid directing the practice to the harm caused by men in places of distraction. Instead, they will mainly practice with the apparitions of gods and demons in solitary cemeteries and other wild places.

Briefly, not only so that the mind may be unaffected by bad circumstances and sufferings, but also in order to extract bliss from the vicissitudes themselves, you should stop the arising of aversion to internal illness and outer enemies, evil spirits, and disharmonious speech, and you should accustom yourself to the arising of just the feeling of liking. For this you should cease to view dangerous circumstances as defects, and should train yourself with every effort to view them as valuable.

Whether things are pleasing or not depends upon how they are perceived by the mind. For example, if a person persistently perceives the faults in worldly enjoyments then even if his retinue and wealth increase he will feel all the more sick of them; whereas, if a person perceives worldly enjoyments as beneficial, he will even aspire to increase his prosperity.

By that kind of training:

- the mind will become flexible

- it will have breadth

- you shall be easy to be with, courageous

- you will be free from obstacles to religious practice

- all bad circumstances will arise as noble and fortunate

- the mind will always be satisfied by the bliss of peace

To practice the Path in this dark era, you must not be without armor of this kind. When you are not afflicted by the suffering of anxiety, not only will other sufferings disappear, like weapons dropping from the hands of soldiers; but even illnesses will automatically disappear. The holy ones of the past said:

“By not having an unhappy mind, and by not being discontent about anything, your mind will not be disturbed. When your mind is not disturbed, your wind energies will not be disturbed, in which case other elements of the body will not be disturbed either. Because of this, your mind will not be disturbed and so the wheel of happiness will revolve.”

We will gain understanding through sayings like this:

“As birds find it easy to harm horses and donkeys with sores on their backs, evil spirits will easily get a chance to harm those whose nature is fearful. But it will be difficult to harm those whose nature is stable.”

Learned people perceive that all happiness and suffering depend upon the mind. So they search for happiness from the mind itself. The causes of happiness are complete within oneself, they are not dependent upon externals. There is nothing to be hurt by any afflictions from beings or non- beings. The same (that one will not be hurt by suffering) will be true at the time of dying, when fear and suffering may arise. One shall always be free. The Bodhisattvas’ Samadhi of Pervading all Elements by Happiness is also accomplished by this means.

Foolish people run after external objects, thinking thereby to seek for happiness. Whatever happiness, great or small, they try to gain they will have many failures, such as non-attainments, incompletions, and misjudgments. For, as people say, “Control is in the hands of others – you hair is tangled in a tree.” Enemies separated from happiness by a little criticism, and one’s state of mind will be unreliable; as when a crow nurses a baby cuckoo. However much it nurtures it, it will be impossible for the cuckoo to become a baby crow. There is nothing that is not tiresome for the gods, miserable for evil spirits, and suffering for oneself.

This essential advice is the confluence of a hundred different points. There are many other ways of acceptance of the suffering of hardships while practicing the path, as taught in shi.byed, etc. but here I am just writing an easily understandable outline of the acceptance of suffering based on the teachings based on the teachings of Shantideva and his learned followers.

2. By Means of the Ultimate Truth

This is the drawing of the mind to supreme peace, and dwelling there by the knowledge of stopping the arising of the four extremes etc.; dwelling in that empty nature in which there is no suffering or unfavorable circumstances, in which even the names (of suffering etc.) cannot be found.

Even when you come out of that state (of supreme peace), the way in which suffering arises in your mind is not the same as before, when fear and apprehension arose. These you must overcome by observing them as being hollow, merely words.

The Way of Taking Happiness as the Path

1. By Means of the Relative Truth

When happiness or objects that cause happiness come to you, if you slip under their control, then pride, arrogance and laziness will increase, and these will obstruct your path. It is difficult not to fall under their control. As Phadampa says: “Men can bear great suffering, but only a little happiness.”

For this reason, consider by various methods that all existent things are impermanent and full of suffering. Thus, developing a great lassitude about samsara, turn your mind away from carelessness.

Again, reflect that the wealth and happiness that the world affords are insignificant and are connected with many harmful things, even though some of it has value. Buddha said:

  

“For a person whose freedom is impaired by suffering, it is very difficult to attain enlightenment; but it will be very easy for a person to achieve enlightenment if he is happy.”

You ought to think: “It is my great fortune to have practiced the Dharma in happiness. Now, whatever the circumstances, I am converting this happiness into Dharma.” Also, from the Dharma, happiness will arise continuously. Thus you should train Dharma and happiness to become the support of one another. Otherwise, like boiling water in a wooden pot, in the end it will become whatever it was before. You should achieve the essential by applying whatever happiness arises to the Dharma. This is the vision of the Ratnavali. Even if you are happy, if you cannot recognize it, it will not become the instrument of Dharma practice. So, as the antidote to hopes for other additional happiness, you should apply the appropriate method and should possess the ambrosia of contentment with whatever you have.

There are other ways to take happiness as the Path based upon the instructions of training in Bodhicitta, and by remembering the kindness of the three jewels, but for the time being this is sufficient. As in accepting suffering as the Path, in the case of happiness also, you should alternate the practices of purification and accumulation of merit in a solitary place.

2. By Means of Ultimate Truth

You will understand happiness taken as the Path, by means of ultimate truth by understanding the previous case.

__________

When you are suffering, if you cannot practice Dharma by means of that sorrow, and when you are happy, if you cannot practice Dharma because of attachment to happiness, then it will be impossible for a chance to practice Dharma to present itself. So if you practice Dharma, there is nothing more essential then this (understanding).

If you have this practice, whatever kind of place you stay in, whether in solitude or in a city; whatever sort of friends you associate with, either good or bad; whatever comes, riches or poverty, happiness or sorrow; whatever speech you hear, either praise or disparagement, good or bad, you will not be afraid that it will harm you. So this is called the Lion-like Yoga.

Whatever you do, your mind will be happy and relaxed. Your nature will be pure and ultimately accomplished. Even if physically you are living in the impure land, your mind will enjoy the splendor of unimaginable bliss, like the bodhisattvas of the pure land. It is like the saying of the precious Kadam Lamas:

“Happiness should be brought under control, and suffering ended. If you are lonely, it will be the companion of sorrow. If you are sick, it will nurse you.”

For example, goldsmiths purify gold by melting it, and by rinsing it with water again and again they make it flexible. It is like that with the mind also: if by taking happiness as the Path you develop ardent desire for the practice of Dharma, and if by taking suffering as the Path, you cleanse the mind; then you shall easily attain the extraordinary samadhi that makes one’s mind and body capable of accomplishing what one wishes.

 

I understand this alone to be important for the method of perfecting moral discipline, the root of the virtues. Because of non-attachment to happiness, the foundation of the excellent moral discipline of renunciation is created; and absence of fear of suffering will perfect moral discipline. As it is said:

“Giving is the basis of morality, and patience is the cleanser of morality.”

By training this way now, when you reach higher paths, then it shall come about as it is said:

“You shall realize that all phenomena are like an illusion. And that your births are like entering a garden. It will be the same in times of prosperity and decline: you will have no fear of defilements and suffering.”

Here is an illustration from the life of Buddha. Before attaining enlightenment, he renounced the Chakravartin’s rulership as if it were grass and dwelt by the Nairanjara River with no concern for the harshness of the austerities he was practicing. This indicates that you should develop the non- distinction of happiness and suffering in order to realize enlightenment.

After he attained enlightenment, the chiefs of men and gods, up to the highest realms, placed the Buddha’s feet on the crowns of their heads and offered him respect and service for all the needs of comfort. On the other hand, the Brahmin Bharadvaja abused him with a hundred scoldings. A Brahmin’s daughter slandered him with accusations of sexual misconduct. He ate rotten horse fodder for three months in the country of King Agnidatta, and so on. But he remained without any alterations of mind, high or low, just as Mount Sumero cannot be shaken by the wind. This indicates that you should make no distinctions between sufferings and happiness in order to act for the benefit of sentient beings.

COLOPHON:

It is appropriate for this doctrine to be taught by those who are like the Jowo Kadampas , who have a history of not crying when there is suffering and of having great repentance when there is happiness. If a man like me teaches it, I am afraid of the contempt of my own tongue. But with the aim of myself achieving the habit of equal taste in different circumstances, I, the old beggar Tenpe Nyima, have written this at the forest of many birds.

*Using Suffering to Train in Guru Devotion1

Lama Zopa Rinpoche: When a problem happens, think “This is the blessing of the Guru purifying me by finishing my negative karmas and training my mind in Mahayana thought transformation, in order to achieve enlightenment for the sake of sentient beings. This is giving me the opportunity to develop my mind.”

1 From “Transforming Problems (booklet)”, Lama Thubten Zopa Rinpoche

Jigme Tenpe Nyima

  

Two kinds of thoughts

 Middle Discourses 

So I have heard. At one time the Buddha was staying near Sāvatthī in Jeta’s Grove, Anāthapiṇḍika’s monastery. There the Buddha addressed the mendicants, “Mendicants!” 

“Venerable sir,” they replied. The Buddha said this: 

“Mendicants, before my awakening—when I was still unawakened but intent on awakening—I thought: ‘Why don’t I meditate by continually dividing my thoughts into two classes?’ So I assigned sensual, malicious, and cruel thoughts to one class. And I assigned thoughts of renunciation, good will, and harmlessness to the second class. 

Then, as I meditated—diligent, keen, and resolute—a sensual thought arose. I understood: ‘This sensual thought has arisen in me. It leads to hurting myself, hurting others, and hurting both. It blocks wisdom, it’s on the side of anguish, and it doesn’t lead to extinguishment.’ When I reflected that it leads to hurting myself, it went away. When I reflected that it leads to hurting others, it went away. When I reflected that it leads to hurting both, it went away. When I reflected that it blocks wisdom, it’s on the side of anguish, and it doesn’t lead to extinguishment, it went away. So I gave up, got rid of, and eliminated any sensual thoughts that arose. 

Then, as I meditated—diligent, keen, and resolute—a malicious thought arose … a cruel thought arose. I understood: ‘This cruel thought has arisen in me. It leads to hurting myself, hurting others, and hurting both. It blocks wisdom, it’s on the side of anguish, and it doesn’t lead to extinguishment.’ When I reflected that it leads to hurting myself … hurting others … hurting both, it went away. When I reflected that it blocks wisdom, it’s on the side of anguish, and it doesn’t lead to extinguishment, it went away. So I gave up, got rid of, and eliminated any cruel thoughts that arose. 

Whatever a mendicant frequently thinks about and considers becomes their heart’s inclination. If they often think about and consider sensual thoughts, they’ve given up the thought of renunciation to cultivate sensual thought. Their mind inclines to sensual thoughts. If they often think about and consider malicious thoughts … their mind inclines to malicious thoughts. If they often think about and consider cruel thoughts … their mind inclines to cruel thoughts. 

Suppose it’s the last month of the rainy season, when the crops grow closely together, and a cowherd must take care of the cattle. He’d tap and poke them with his staff on this side and that to keep them in check. Why is that? For he sees that if they wander into the crops he could be executed, imprisoned, fined, or condemned. 

In the same way, I saw that unskillful qualities have the drawbacks of sordidness and corruption, and that skillful qualities have the benefit and cleansing power of renunciation. 

Then, as I meditated—diligent, keen, and resolute—a thought of renunciation arose. I understood: ‘This thought of renunciation has arisen in me. It doesn’t lead to hurting myself, hurting others, or hurting both. It nourishes wisdom, it’s on the side of freedom from anguish, and it leads to extinguishment.’ If I were to keep on thinking and considering this all night … all day … all night and day, I see no danger that would come from that. Still, thinking and considering for too long would tire my body. And when the body is tired, the mind is stressed. And when the mind is stressed, it’s far from immersion. So I stilled, settled, unified, and immersed my mind internally. Why is that? So that my mind would not be stressed. 

Then, as I meditated—diligent, keen, and resolute—a thought of good will arose … a thought of harmlessness arose. I understood: ‘This thought of harmlessness has arisen in me. It doesn’t lead to hurting myself, hurting others, or hurting both. It nourishes wisdom, it’s on the side of freedom from anguish, and it leads to extinguishment.’ If I were to keep on thinking and considering this all night … all day … all night and day, I see no danger that would come from that. Still, thinking and considering for too long would tire my body. And when the body is tired, the mind is stressed. And when the mind is stressed, it’s far from immersion. So I stilled, settled, unified, and immersed my mind internally. Why is that? So that my mind would not be stressed. 

Whatever a mendicant frequently thinks about and considers becomes their heart’s inclination. If they often think about and consider thoughts of renunciation, they’ve given up sensual thought to cultivate the thought of renunciation. Their mind inclines to thoughts of renunciation. If they often think about and consider thoughts of good will … their mind inclines to thoughts of good will. If they often think about and consider thoughts of harmlessness … their mind inclines to thoughts of harmlessness. 

Suppose it’s the last month of summer, when all the crops have been gathered within a village, and a cowherd must take care of the cattle. While at the root of a tree or in the open he need only be mindful that the cattle are there. In the same way I needed only to be mindful that those things were there. 

My energy was roused up and unflagging, my mindfulness was established and lucid, my body was tranquil and undisturbed, and my mind was immersed in samādhi. 

Quite secluded from sensual pleasures, secluded from unskillful qualities, I entered and remained in the first absorption, which has the rapture and bliss born of seclusion, while placing the mind and keeping it connected. 

As the placing of the mind and keeping it connected were stilled, I entered and remained in the second absorption, which has the rapture and bliss born of immersion, with internal clarity and confidence, and unified mind, without placing the mind and keeping it connected. 

And with the fading away of rapture, I entered and remained in the third absorption, where I meditated with equanimity, mindful and aware, personally experiencing the bliss of which the noble ones declare, ‘Equanimous and mindful, one meditates in bliss.’ 

With the giving up of pleasure and pain, and the ending of former happiness and sadness, I entered and remained in the fourth absorption, without pleasure or pain, with pure equanimity and mindfulness. 

When my mind had immersed in samādhi like this—purified, bright, flawless, rid of corruptions, pliable, workable, steady, and imperturbable—I extended it toward recollection of past lives. I recollected many kinds of past lives, with features and details. 

This was the first knowledge, which I achieved in the first watch of the night. Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute. 

When my mind had become immersed in samādhi like this, I extended it toward knowledge of the death and rebirth of sentient beings. With clairvoyance that is purified and superhuman, I saw sentient beings passing away and being reborn—inferior and superior, beautiful and ugly, in a good place or a bad place. I understood how sentient beings are reborn according to their deeds. 

This was the second knowledge, which I achieved in the middle watch of the night. Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute. 

When my mind had become immersed in samādhi like this, I extended it toward knowledge of the ending of defilements. I truly understood: ‘This is suffering’ … ‘This is the origin of suffering’ … ‘This is the cessation of suffering’ … ‘This is the practice that leads to the cessation of suffering.' 

I truly understood: ‘These are defilements’ … ‘This is the origin of defilements’ … ‘This is the cessation of defilements’ … ‘This is the practice that leads to the cessation of defilements.' Knowing and seeing like this, my mind was freed from the defilements of sensuality, desire to be reborn, and ignorance. I understood: ‘Rebirth is ended; the spiritual journey has been completed; what had to be done has been done; there is no return to any state of existence.’ 

This was the third knowledge, which I achieved in the last watch of the night. Ignorance was destroyed and knowledge arose; darkness was destroyed and light arose, as happens for a meditator who is diligent, keen, and resolute. 

Suppose that in a forested wilderness there was an expanse of low-lying marshes, and a large herd of deer lived nearby. Then along comes a person who wants to harm, injure, and threaten them. They close off the safe, secure path that leads to happiness, and open the wrong path. There they plant domesticated male and female deer as decoys so that, in due course, that herd of deer would fall to ruin and disaster. Then along comes a person who wants to help keep the herd of deer safe. They open up the safe, secure path that leads to happiness, and close off the wrong path. They get rid of the decoys so that, in due course, that herd of deer would grow, increase, and mature. 

I’ve made up this simile to make a point. And this is what it means. ‘An expanse of low-lying marshes’ is a term for sensual pleasures. ‘A large herd of deer’ is a term for sentient beings. ‘A person who wants to harm, injure, and threaten them’ is a term for Māra the Wicked. ‘The wrong path’ is a term for the wrong eightfold path, that is, wrong view, wrong thought, wrong speech, wrong action, wrong livelihood, wrong effort, wrong mindfulness, and wrong immersion. ‘A domesticated male deer’ is a term for greed and relishing. ‘A domesticated female deer’ is a term for ignorance. ‘A person who wants to help keep the herd of deer safe’ is a term for the Realized One, the perfected one, the fully awakened Buddha. ‘The safe, secure path that leads to happiness’ is a term for the noble eightfold path, that is: right view, right thought, right speech, right action, right livelihood, right effort, right mindfulness, and right immersion. 

So, mendicants, I have opened up the safe, secure path to happiness and closed off the wrong path. And I have got rid of the male and female decoys. 

Out of compassion, I’ve done what a teacher should do who wants what’s best for their disciples. Here are these roots of trees, and here are these empty huts. Practice absorption, mendicants! Don’t be negligent! Don’t regret it later! This is my instruction to you.” 

That is what the Buddha said. Satisfied, the mendicants were happy with what the Buddha said.