Chapter 18 Chapter 16 Foundation Land

base We often hear things like: "Death is the moment of truth" or "Death is the moment of being in touch with oneself".We've seen people who have had near-death experiences sometimes say that when they see their own life history repeat themselves, they have questions like, "What have you done with your life? What have you done for others?" All of this underscores the fact that, at the time of death, there is no escape from who we really are.Like it or not, our true nature will be revealed.But it is important to understand that at the moment of death, there are two aspects of our "being" revealed: one is absolute nature; the other is our relative nature. )—that is, what we are at this moment, and what kind of person we are in this life, and what we have done.

As I have stated before, at death all elements of body and mind are dispersed.When the body dies, the sense organs and subtle elements will disintegrate, followed by the death of the ordinary mind, and all afflictions such as anger and ignorance will also die.In the end, nothing remains that obscures the true nature, and everything that covered the enlightened mind during life dissolves.What is then revealed is the primordial ground of the Absolute, which is like the pure, cloudless sky. This is called the manifestation of the "earth light" or "clear light," where consciousness itself dissolves into the vast truth. "The Bardo Hearing and Teaching Dedu" says:

The nature of all things is open, empty, naked as the sky. Luminous emptiness with no center and no circumference: the dawn of pure, naked awareness. Guru Rinpoche described the "light of the earth" as follows: This spontaneous "clear light", which has not been born since time immemorial, is the child of Rigpa, which has no parents -- how wonderful!This spontaneous intelligence, created by no one -- how wonderful!It has not undergone the process of birth, and has no element of death itself -- how wonderful!Although it is so visible, no one has seen it -- how wonderful!Although it is reincarnated in the six realms, it has never been harmed -- how wonderful!Although it has seen the buddha-field, it has not become better -- how wonderful!Although it exists everywhere in anyone, it has never been found - how wonderful!And you go on trying to get other results from elsewhere -- how wonderful!

Even if it is yours, you look elsewhere -- how wonderful! Why is this state called "light" or "clear light"?The masters of the past generations have different interpretations.Some masters say that it shows the radiance and clarity of the mind, which has no darkness and no obstacles at all: "The darkness of ignorance is dispelled, and it has the ability to know clearly." Another master refers to "brightness" or "clear light" Described as "the state of least distraction" because all elements, perceptions, and surroundings are disintegrated.It is very important that it can neither be regarded as the physical light we know, nor can it be mistaken for the light revealed by the next dharmata bardo; the light that arises at the time of death is the original wisdom. Natural radiance, "The true nature that is always present whether in samsara or in Nirvana."

The "earth light" or "clear light" revealed at the moment of death is a great opportunity for liberation.It is important that we understand the circumstances under which it can provide this opportunity.Some modern nematology writers and researchers have underestimated the profundity of this moment because they read and interpreted the book "The Bardo" without receiving oral traditions and training to understand its sacred meaning. It looks too simple and draws conclusions too quickly.Some people think that the manifestation of "earth light" is enlightenment.We may all be happy to think of death as heaven or enlightenment; but more than just wishful thinking, we must know that only when we have actually received the teachings on the nature of mind or original awareness, and only through meditation have established And by stabilizing the mind and integrating it into our daily life, the moment of death provides the real opportunity for liberation.

Although "Earth Light" is naturally presented to everyone, most people are completely unaware of how deep, vast and subtle it is.Because most people are not familiar with the method of authenticating the mind when they are alive, they cannot recognize the light when they die.So, the moment it happens, it's easy to react instinctively with past fears, habits, and habits.Although the afflictions may have disappeared before the appearance of the "light of the earth", the habitual tendencies of many lifetimes still exist, hidden in the background of the ordinary mind.When we die, even though everything is over, we still cannot obey and accept the "light of the earth", but instead retreat into fear and ignorance, instinctively aggravating our attachments.

This is what prevents us from truly using this moment of truth as an opportunity for relief.Guru Rinpoche said: "All beings have been born, died and been reborn countless times. Although they experience the ineffable 'clear light' again and again, because they are blinded by ignorance, they are endlessly in the infinite cycle of samsara. vagabond." The base of the ordinary mind Ignorance will lead to bad karma, and bad karma will form various habits, and all habits are stored in the foundation of the ordinary mind.I often think about what example should be used to describe the foundation of the ordinary mind.You could liken it to a transparent glass bubble, an almost invisible sheet that encloses our whole heart; but I think a glass door is probably the best analogy.Imagine that you are sitting in front of a glass door with a garden outside, and you are gazing out at the sky through the glass door.Nothing seems to exist between you and the sky, because you cannot see the surface of the glass.If you stand up and try to walk out, you'll bump your nose thinking it doesn't exist.But if you touch it, you immediately notice that your fingerprints are on something that separates you from the void outside.

Likewise, the base ground of the mortal mind prevents us from accessing the sky-like nature of mind, even though we can still glimpse it.As I mentioned earlier, the master reminds us that meditators are in danger of mistaking the experience of the base of the ordinary mind for the experience of the nature of mind.When they rest in a state of high tranquility, they may just rest in the ground of the ordinary mind.It's like looking up at the sky inside a glass dome, and the difference between looking up at the sky in an open space outside the house.We have to completely break through the foundation of the ordinary mind and let in the fresh air of "primordial awareness".

Therefore, the goal of all our spiritual practice, and our preparation for the moment of death, is to purify this subtle obstacle, to gradually weaken it and break it down.When you break it completely, there is nothing between you and omniscience. The guru guides the disciples to see the nature of mind, which can completely break through the "foundation of the ordinary mind", because only through the decomposition of this "conceptual mind" can the enlightened mind be clearly revealed.Therefore, whenever we rest in the nature of mind, the foundation of the ordinary mind becomes weaker.But we will find that the length of time we can rest in the nature of mind depends entirely on the stability of our practice.Unfortunately, "old habits die hard", the foundation of the ordinary mind will come back; our mind is like an alcoholic, we can only get rid of the habit for a while, and when we are tempted or encounter setbacks, we will relapse.

Just as a glass door leaves dirt on our hands and fingers, the base of the ordinary mind gathers and stores all our karma and habits.Just as we have to keep wiping the glass, we also have to keep purifying the foundational ground of the ordinary mind.It seems that the glass wears away slowly, and as it gets thinner, holes appear and it begins to break down. Through practice, we can gradually stabilize our mind so that it ceases to be just our absolute nature and becomes a daily reality.In this way, the more we decompose our habits, the smaller the difference between meditation and daily life.Gradually, you become like a person who can walk through the glass door to the garden without any barriers.A sign that the foundation of the ordinary mind is weakening is that it becomes easier and easier to settle in the nature of mind.

When the Earth Light is revealed, the key points are how capable we are of dwelling in the nature of mind, how capable we are of uniting the Absolute with everyday life, and how capable we are of purifying mundane situations into a state of primordial purity. rendezvous of mother and child There is a way to fully prepare us to recognize the manifestation of the earth's light at the moment of death.This is the ultimate fruit of Dzogchen practice through the highest level of meditation (as I explained in Chapter 10).It is called "the union of two lights", also known as "the union of the mother light and the child light". "Mother Light" is the name for "Earth Light".It is the fundamental and intrinsic nature of all things, the foundation of our entire experience, revealed in its full splendor at the moment of death. "Zi Guangming", also known as "Dao Guangming", is our mind.If it is introduced by the guru and certified by us, we can gradually stabilize it through meditation, and at the same time integrate it more and more completely into the actions of daily life.When the nature of mind is fully integrated, the certification is complete and enlightenment occurs. Although "earth light" is our inherent nature and the nature of all things, we don't know it, it seems to be hidden.I like to think of the "sub-light" as a key given to us by our master to help us open the door to recognize the "ground light" when the opportunity arises. Imagine you have to pick up a lady who is arriving on a plane.If you don't know what she looks like, you won't be able to recognize her even if she walks past you.If you have a recent photo of her, you have a picture of her in your mind, and when she walks up to you, you can recognize her immediately. Once the nature of mind is introduced to you, and you recognize it, you hold the key to recognizing it again.However, just as you have to carry a photo with you and look at it again and again to be sure you can recognize the person you are meeting at the airport, so you must continually deepen and stabilize your understanding of Heart certification.In this way, the certification becomes so deeply embedded in you that it becomes such a part of you that a photo is no longer needed; it is spontaneous and immediate when you meet that person.Therefore, after continuing to practice the identification of mind, when the "earth light" appears at the moment of death, you can instinctively recognize it and unite with it.Former masters said that it is like a child rushing eagerly to its mother, like an old friend meeting, or like a hundred rivers flowing into the sea. However, this is quite difficult.The only way to ensure this recognition is to practice, while we are still alive, the practice of combining these two lights to perfection.This requires a lifetime of training and effort.As my master Dudjom Rinpoche said, if we don’t start now to practice the combination of the two lights, we cannot say that we can be recognized naturally when we die. How do we combine these two lights?This is a very profound method, and it is not suitable to explain it in detail here.But we can say this: when the guru introduces us to the nature of mind, it is as if our blindness has been restored to sight, because we have been unable to see the "earth light" of all things.The guru's introduction awakens our inner wisdom eye, through which we can clearly see the true nature of everything that arises, the luminous (bright light) nature of all thoughts and emotions.When we practice stability and perfection, the manifestation of the certified mind is like a brilliant sun.Thoughts and emotions still arise, they are like waves of darkness, but whenever the waves hit the light, they immediately dissipate. As we continue to strengthen our ability to develop this certification, it becomes part of our daily landscape.When we are able to bring awareness of our Absolute nature into our daily lives, the more chances we have of being authentically bright at the moment of death. Whether we have this key depends on how we treat thoughts and emotions as they arise: whether we can directly penetrate them with "seeing" and recognize their inherent luminous nature, or whether we blur it with instinctive habitual reactions. . If the basic ground of the ordinary mind is completely purified, it is as if we have dismantled the storehouse of karma, thus clearing the karma of future rebirths.However, if we cannot completely purify our minds, past habits and karma will remain in the storehouse of karma.Whenever suitable conditions ripen, they manifest and prompt us to be reborn. The time of the manifestation of the light of the earth The earth light has appeared; for a practitioner, as long as he can concentrate on resting in the state of mind, the earth light will continue to appear.However, for most people, it can only reveal the time of a flick of a finger. For some people, the masters say, "It can reveal the time of a meal." Most people don't recognize the light at all, and fall into unconsciousness. In this state, this state can last as long as three and a half days.After that, the consciousness leaves the physical body. Therefore, the custom of not touching or disturbing the body within three days after death has been formed in Tibet.This is especially important for practitioners who may already be united with the light of the earth and resting in the nature of mind.I remember that everyone in Tibet was very careful to maintain an atmosphere of peace and tranquility around the dead body so as not to cause any slight disturbance, especially with great masters or practitioners. Even the remains of ordinary people are usually immobile for three days, because you have no way of knowing whether the deceased has been certified light, or whether its consciousness has left the physical body.Tibetans believe that if one touches a certain part of the body (such as an injection), it will bring consciousness to that point.The consciousness of the deceased may then descend into the lower realms through the nearest opening instead of leaving the body through the top door. Some masters specifically insisted not to move the dead body for three days.Chadral Rinpoche, a Zen-like Tibetan teacher living in India and Nepal, said, when someone complained that a dead body might smell bad if left in hot weather, he said, "You probably wouldn't want to eat it or sell it. Bar!" Therefore, strictly speaking, an autopsy or cremation is best done three days after death.However, in modern society, it may be impractical or impossible to hold a person for three days after death, but at least one should do phowa for the dead before touching or moving the dead body. death of a guru An enlightened practitioner, at the moment of death, still continues to recognize the nature of mind, and awakens and dissolves when the light of the earth appears.He might even stay in that state for days.Some practitioners and teachers died sitting in meditation; others died in the "sleeping lion position".In addition to perfect posture, there are other signs that they are still in the state of earth light: the face is still bloody and radiant, the nose is not sunken, the skin is still soft and elastic, the body is not stiff, and the eyes are still tender and compassionate. The radiance, the heart also has residual warmth.Be very careful not to touch the body of the master, and at the same time keep quiet until he emerges from meditation. The 16th Karmapa, a great master and lineage holder of one of the four major schools of Tibetan Buddhism, passed away in a hospital in the United States in 1981.Always smiling and compassionate, he was a great inspiration to those around him.Dr. Ranulfo Sanchez, chief of surgery, said: I personally feel that the Karmapa is definitely not an ordinary person.When he looks at you, it seems that he is looking for your inner world, as if he can see through you.I was amazed by the way he looked at me and seemed to know what was about to happen.His Holiness touched everyone who came into contact with him in the hospital.So many times when we thought he was dying, he smiled at us and said we were wrong, and then he picked up again... No matter how painful the king was, he did not take medicine or injections.We doctors all thought he must be in pain, so we asked him, "Are you in pain today?" He would say, "No." Before he died, we knew he could sense our anxiety, so we kept laughing .We often asked him, "Do you feel pain?" He often smiled kindly and said, "No." All his vital signs were low.We gave him an injection...so he could make some confession before he died.I left the room for a few minutes, leaving him to talk to some of the masters, and he told them that he didn't want to die that day.When I returned five minutes later, he was sitting up, his eyes wide open, and he said clearly, "Hello! How are you?" All signs of his vitals returned, and within half an hour he was sitting On the bed, talking and laughing happily.It was unheard of in medicine; the nurses were petrified, and one rolled up her sleeves and showed me her arm, covered in goosebumps. The medical staff found that after the death of the Karmapa, his body was not as stiff and corrupt as ordinary people, and it seemed to be the same as when he passed away.Soon, they discovered that the area around Karmapa's heart was still warm.Dr Sanchez said: Thirty-six hours after Karmapa passed away, they took me into the room.I put my hand on his heart and it felt warmer than nearby.This is medically unexplainable. Some masters sit in meditation.Kalu Rinpoche passed away in 1989 at his ashram in the Himalayas in the presence of some masters, a doctor and nurses.His closest disciple wrote: Rinpoche himself tried to sit up, but had difficulty.Lama Lama (Lama Gyatsen) felt that the time might have come. If he did not sit up, it might hinder Rinpoche, so he supported Rinpoche's back and let him sit up.Rinpoche reached out to me and I helped him sit up.While gesturing, Rinpoche said he wanted to sit fully upright.The doctors and nurses were not happy with him sitting like this, so Rinpoche relaxed his posture a little.Still, he maintained his meditative posture. …Rinpoche puts his hands in a meditation position, opens his eyes and gazes out, and moves his lips gently.A deep sense of peace and well-being enveloped us and penetrated our hearts.Everyone present felt that the indescribable tranquility pervading everyone was just the bliss in Rinpoche's heart... Rinpoche lowered his eyes slowly and stopped breathing. My most beloved teacher, Jamyang Khyentse Rinpoche, passed away in the summer of 1959, an event I will never forget.At the end of his life, he tried not to leave the dojo as much as possible.Masters of all lineages flock to him for advice, and all lineage holders also look to him for teaching, because he is the source of their lineage.The Dzongsar monastery where he resides has become one of the most active centers of spiritual activities in Tibet, and all the great lamas come and go in an endless stream.His word was law in the land; he was such a great master that almost everyone was his disciple that he once stopped civil wars by threatening to stop protecting the warring parties. In 1955 my master had some indications that he had to leave Tibet.First, he went on a pilgrimage to the holy places in central and southern Tibet; then, in order to fulfill the great wish of his master, he went on a pilgrimage to the holy places in India, and I also accompanied him.We all hope that the situation in eastern Tibet will improve during our absence.I later learned that my master's decision to leave his homeland was seen by many other lamas and ordinary people as a sign that catastrophe in Tibet was inevitable, thus allowing them to prepare for their escape early. My master has been invited to visit Sikkim for a long time.Sikkim is a small country in the Himalayas and the holy land of Guru Rinpoche.Jamyang Khyentse's previous life was the most noble saint in Sikkim, and the king of Sikkim asked him to go to teach and bless him.As soon as everyone heard that he had arrived in Sikkim, many masters came from Tibet to study the Dharma and brought precious Dharma books and classics, otherwise these Dharma treasures would have long since disappeared.Jamyang Khyentse was the master of the masters, and the Palace Temple, where he lived, once again became a great spiritual center.More and more masters came to him. Legend has it that great masters who preach too much tend to live shortly, as if they have taken on all the obstacles of the Dharma.The prophecy said that if my master would put his teachings aside and travel incognito to far-flung borderlands, he would live many more years.In fact, he tried to do the same: when we left Kangxi for the last time, he left behind all his belongings and left quietly, with no intention of teaching the Dharma anymore, purely for pilgrimage.However, once people found out who he was, they asked for his teachings and empowerments.His compassion is far and wide, even though he knew he was risking his life, he still sacrificed himself to continue teaching the Dharma. Jamyang Khyentse fell ill in Sikkim.All the elder lamas and Dharma kings of various lineages came to see him one after another, and held life extension pujas for him day and night.Everyone prays that he will continue to live because a great master like him has the power to decide when to leave the body.He just lay on the bed, accepted all our offerings, laughed, and said with a considerate smile, "Okay! For the sake of good luck, I'll just say I want to live." The first hint that my master was about to pass away came from the 16th Karmapa.He told the Karmapa that he had completed the task of this life and decided to leave this world.When the Karmapa told this to Jamyang Khyentse's closest attendant, the attendant burst into tears, and then we knew it too. Jamyang Khyentse passed away at three o'clock in the morning on the sixth day of the fifth month in the Tibetan calendar.And ten days ago, when we were practicing the life-prolonging method for him all night, a big earthquake happened.According to Buddhist scriptures, this is a sign that an enlightened person is about to pass away. Within three days after his death, the news was completely blocked, and no one was allowed to know that he had passed away.I just received a notice that his condition had deteriorated, and I could no longer sleep in his room as before, and had to move to another room to sleep.His closest attendant was also the host of the ceremony, Lama Chokden, who has been with my master longer than anyone else.He doesn't talk much, his expression is serious, he is practicing asceticism, his eyes are piercing, his cheeks are sunken, he is dignified and humorous.Zhurden was known for his honesty, integrity, humility and memory. He seemed to remember every word and story my master said, and he knew the most complicated rituals and their meanings.He is a typical practitioner and a qualified teacher.At that time, we saw Zhuoden continue to bring my master's food into the room, but the expression on his face became gloomy.We kept asking him how Jamyang Khyentse Rinpoche was doing, and he always said, "It's the same." In some traditions, after the master has passed away, the secrecy must be kept strictly during his meditation.As I said before, it was three days before we heard that he had passed away. The Indian government sent a telegram to Beijing.The news spread from Beijing to Dzongsar Monastery, my master's root ashram in Tibet, where many monks were already in tears, knowing that he was about to pass away.Just before we left, Jamyang Khyentse made a mysterious promise to come back once before he died.In fact, he did.On New Year's Day of that year, about six months before he passed away, many senior lamas saw him appear in the sky during a dance performance at a puja, just like in the past.He founded a Buddhist academy in the ashram, known for educating some of the most eminent scholars of modern times.In the main hall, there is a giant statue of Maitreya, the future Buddha.Not long after the new year he appeared, one morning, the incense lamps of the monastery opened the door of the main hall: he was sitting in Maitreya's arms. My guru passed away in the "sleeping lion pose".All signs showed that he was still meditating, and no one touched his body for three days.I will never forget the scene of his coming out of concentration: his nose suddenly collapsed, his face lost color, and then his head tilted slightly to one side.Before this, his body was held in certain poses, showing signs of strength and life. That night, we washed his body, put on clothes, and moved it from his bedroom to the main hall of the Palace Temple.Crowds had already gathered to pay homage to him around the hall. Then, something very wonderful happened.A bright, opalescent light, which looked like a glowing mist, began to appear and gradually diffused everywhere.There were four large electric lights outside the Palace Temple; it was seven o'clock at that time, it was already dark, and the lights would be turned on on weekdays.But in this mysterious fog of light, the lights appear much dimmer.At that time, Abapan, the Indian political officer in Sikkim, first found out and asked what was going on.Then, many people also started shouting: This magical, incredible light was seen by hundreds of people.One of the masters told us that according to tantra, the appearance of this light means that someone has become a Buddha. The body of Jamyang Khyentse was originally planned to be kept in the Palace Monastery for a week, but soon we received telegrams from disciples from all over the place.It was 1959; many disciples, including Dilgo Khyentse Rinpoche, had just arrived.They asked that the body be kept so that they could have a last chance to see each other.So we let it go for two more weeks.There are four pujas every day, attended by hundreds of monks led by lamas of various lineages, often presided over by the holders of each lineage, while thousands of butter lamps are lit. The body wasn't smelling or starting to decompose, so we left it for another week.The Indian summer is sweltering, but even as the weeks pass, the corpses show no sign of decay.In the end we left Jamyang Khyentse's body for six months; in front of the body, we continued to hold Dharma transmission and group practice sessions: Jamyang Khyentse's unfinished teachings before his death were completed by his oldest disciples, and at the same time for Many people ordained ordained. In the end, we moved his body to the place he had chosen to be cremated.Tashiding is one of the holiest areas in Sikkim, located on top of a hill.All the disciples came to Daxiding and built the stupa with their own hands, although the heaviest work in India is often done by hired labor.Everyone, young and old, from a great master like Dilgo Khyentse Rinpoche to the most ordinary people, used their hands to move stones up the mountain and build the stupa.This incident can best prove the respect he inspired for his disciples. The loss of Jamyang Khyentse's passing away cannot be expressed in words.After we left Tibet, our family lost all our land and property. At that time, I was too young to have any attachment to them.But the loss of Jamyang Khyentse, even today after all these years, is still deeply saddened.My whole childhood was spent under his sunshine.I slept in the cot at the end of his bed, and for many years I woke up to the sound of his morning lessons of chanting and pinching the rosary.His words, his teachings, the serene light he exuded, and his smile are all indelible memories for me. He is my inspiration in life and I always invoke him and Guru Rinpoche to manifest when I am in trouble or when I am teaching.His death is an immeasurable loss to the world and Tibet.I always think of him, just like I also think of Dilgo Khyentse Rinpoche, if Buddhism is destroyed, as long as he is still there, Buddhism will definitely exist, because he is the complete embodiment of Buddhism.With the passing of Jamyang Khyentse, whole ages, and sometimes it seemed like whole dimensions of spiritual power and knowledge, passed with him. Jamyang Khyentse is the authority on all lineages of Tibetan Buddhism and has universal respect for all traditions, which is why he is widely loved.He was only sixty-seven years old when he passed away. I often think that if he could live longer and promote the growth of Tibetan Buddhism in areas where Tibetans are in exile and in the West, what a different scene it would be!Because he is the guru of the guru from whom all the lineage holders receive empowerment and teachings and thus respect him as root guru, he is able to naturally bring them together in a spirit of respect, harmony and cooperation . However, a great master never dies.When I was writing this book, Jamyang Khyentse was here to inspire me: he is the force behind this book, and my teachings are all from his teachings; he is the spiritual source and foundation behind everything; He is the one who continues to give me inner guidance.His blessing and confidence have stayed with me, guiding me through all odds and allowing me to represent to the best of my ability the noble tradition he symbolizes.To me, his noble face is more vivid than the face of any living person today; in his eyes, I can always see the light that surpasses wisdom and compassion, which is the light of any person in the world. Indestructible by force. May the readers of this book thus become as acquainted with him as I am; may all be as inspired as I am by his consecrated life and solemn death; The courage and wisdom required to pursue the truth.