Preliminary TEachings - The Bardo Guidebook

Out of his great skill, wisdom and compassion, the perfect teacher, Buddha Shakyamuni, gave 84,000 different kinds of teachings according to the various dispositions and capacities of sentient beings. All these teachings can be condensed into the twelve aspects of excellent speech, or simply into Sutra and

Tantra. The extensive Sutra includes the three sections of Vinaya, Abhidharma and Sutra. The profound Tantra comprises the four sections of tantras. The Mirror of Mindfulness belongs to the profound teachings of Tantra, yet it is a combination of both Sutra and Tantra. This text is applicable not only to people who are advanced practitioners but also to beginning Dharma students. It explains the nature of mind and how our minds act in different situations.

The teachings on the bardo are not only for Buddhists. Both Buddhists and non-Buddhists find themselves in various states called 'bardo.' Here bardo literally means a 'period of time between two events.' Right now, we are in the bardo that began at birth and ends with death. After this bardo, others will follow. Therefore, whether Buddhist or not, it is important to study the teachings on the different bardos.

We can study and learn many different philosophies. In Buddhism, the main topic is the inner science of spiritual practice. Basically, Buddhism is concerned with investigating how and what the mind is. What is the fundamental situation of what we call 'mind?' What are its positive aspects, what are its negative sides? Through spiritual or meditative practice, how can we defeat the negative aspects and increase the positive ones? How do we approach this inner science? We begin by studying the Dharma, the Buddha's teachings. But simply studying the teachings is not enough to cut our doubts and gain complete clarity. We must think them over. That is called 'reflecting upon' or 'contemplating' the teachings. Still, only studying the teachings and

thinking about them is not sufficient. At that point our understanding is merely theoretical. In order to experience the truth of the teachings we need to rely on a third point: actual meditation practice. By applying the teachings to our own experience we can gradually conquer the negative aspects of our minds. Once the obscurations of dualistic knowledge and disturbing emotions are purified, the wisdom of knowing the nature as it is and the wisdom of perceiving all that exists will arise. Finally, we will be rid of all defects and will have perfected all the qualities. It has happened in the past that the master simply rested his mind in the natural state without saying anything. The student, by simply being in his presence, would experience the same realization, without a single spoken word. Sometimes just a few words would pass between them. The student might say, "How is it?" and the master would say, "That's it." That would be enough to transmit the realization.

Sometimes the transmission of insight would take place through a hand gesture or by showing some symbolic object. But in the present age, this transmission does not seem to happen so often without the student having studied, reflected and meditated. We must depend upon teachings, think about them and put them

into practice. Why is that? It is because these days people are more confused and quite different from people who lived in the days of the Buddha. Although our minds may be sharper, they are more fickle. We have less faith and confidence. Because of our sharp but unstable intelligence, it is hard for us to develop real faith. It is very difficult for us to generate devotion, compassion and complete trust in our teacher, while it is easy to find fault with and

criticize him. So nowadays it is very rare to find people who have totally realized the absolute state. Good qualities do not arise spontaneously. We must develop the three kinds of knowledge through studying the teachings, reflecting on them and putting them into practice. Knowledge purifies the stains of lack of understanding, misunderstanding and doubt. Whether we are studying, thinking about or practicing the teachings, it is always important to be free

from misunderstandings, doubts and ignorance. By listening and studying attentively we can make sure that we are free of these three defects. First, get a clear picture of what is being said or written. Next, keep it in mind, do not forget it immediately. Afterward, try to go over it another time: What was actually presented? What was the main topic? Was it correct or not? Is it beneficial; is it reasonable? Reflect on it. If there is a point you are not clear about, discuss it with your Dharma friends. In this way, it is possible to gain a

clear comprehension. If we are simply physically present during a Dharma talk but our mind is wandering and we do not really cognize or remember what is being said, it is not a very effective method for reaching understanding. The Buddha taught in accordance with the nature of how things are. The teachings are true. An intelligent person will study and think about them, and the more he or she does that, the more confidence and trust in the Buddha's teachings will arise as well as great delight in practicing them. Therefore, it is important .to be free from the three stains: lack of understanding, misunderstanding and doubt. The way to be free from them is to study, reflect and practice in the correct way. Furthermore, to engage in the proper

learning, reflection and meditation practice of the Buddha's teachings we need to have gathered conducive conditions. The most vital of these is to connect with an authentic teacher. Traditionally a teacher should have experience as well as realization of the three aspects of learning, reflection and meditation. Six additional qualities are used to determine a qualified teacher: being skilled in exposition, debate and composition as well as being

virtuous, noble-minded and knowledgeable. The qualities a teacher should possess vary according to Hinayana, Mahayana or Vajrayana. For example, a Hinayana teacher should have abandoned what should be abandoned and realized what should be realized according to the teachings of that vehicle. Essentially, a competent master of Mahayana needs the quality of having realized the unity of emptiness and compassion. If he does not have that, then there is no benefit in following him. A teacher who has

such realization cannot possibly give mistaken or misleading teachings because his motivation is pure. If students follow such a teacher, because he has compassion he will not deceive or cheat them or lead them in a wrong direction. Therefore, a teacher must have this most important quality. Our present situation is indeed very fortunate. We are human beings. We can receive, understand and practice the teachings. We are also able to meet a qualified teacher. We do have some favorable karma. But on the other hand, we do not have the best fortune because there have been many buddhas and enlightened beings in the past, and for some reason or another, we did not connect very well with them and we did not reach perfection. Until now we have not been liberated. It seems as though we have been left behind. In that sense, we have not had the most eminent karma of meeting a fully enlightened buddha.

However, we do have the fortune of meeting some of the present spiritual teachers. It is not that our personal teacher is superior to or stands above the buddhas of the past. It is because the Buddha appeared and taught that there are teachers today who we can meet and from whom we can receive teachings. But, in our own experience, since we have not met the Buddha in person, then our own teacher is extremely compassionate. Thus, in some sense, the personal teacher is even more important for us than a buddha who appeared in ~he past. Actually, the essence of all the enlightened beings, the buddhas and bodhisattvas of the three times, and the mind of a qualified master are inseparable. In that way, our teacher is the embodiment of the Buddha.

. Our lama's mind is the Buddha because the teachings he gives stem from the Buddha's realization and are in accord with his words. The master's voice is the Dharma. He is also the embodiment of the Sangha. Since he manifests as a person who is a great practitioner, his body is the Sangha. In that way, the Three Jewels, the Buddha, Dharma and Sangha, are embodied in a qualified master. While the qualified teacher is a primary condition, the student also should be a

proper recipient. What qualities should a practitioner, the student, possess in order to receive the teachings? There are many different categories of qualities that we should have such as devotion, sincere interest, diligence, intelligence and so forth. But the most important quality is our basic motivation for engaging in practice. We should firmly decide and pledge, "I will practice in order to get rid of all disturbing emotions!" We should think,

"I will do whatever is necessary to conquer the root of disturbing emotions that cause me to wander in samsara. The precious Dharma is the remedy to vanquish these disturbing emotions." All the teachings that we hear and understand should be put directly into practice. They should not be left as mere theory, mere words; we should apply the teachings directly to our personal experience. Through the strength of this intention we come to really know the

Dharma. Without doing that our Dharma practice is not genuine, but will on the contrary further enhance competitiveness and pride. In this case the Dharma will not be of much help. To illustrate this point: if we pick up a stone that has been lying in a river bed for hundreds of years and split it, we will find that although the surface is wet it is completely dry in the center. That is the ex

ample for the person who has studied, reflected upon and meditated on the precious Dharma without assimilating it into his being, and therefore is unable to conquer the disturbing emotions. If we are unable to conquer these emotions, we are like the stone that is wet on the outside but dry within. The

excellent thought to bear in mind is the motivation to practice the Dharma as a remedy against our own disturbing emotions. We should begin to cultivate this motivation right this instant, not in a month or a year from today. Whatever we do, whether we walk around or sit quietly, we should watch ourselves. We should be our own teacher. If we practice Dharma like that, even if we have only studied four lines of teaching, there will still be great benefit. If

we fail to truly assimilate the Dharma into our being it becomes empty words, though we may be very skilled at talking about it or writing it down in an eloquent style. Since the Dharma has not really penetrated our hearts and we have not been able to tame our own minds, all our Dharma practice becomes pointless. Another aspect of motivation is developing the enlightened attitude of bodhichitta, which is the wish that our Dharma endeavors may benefit all sentient beings. The two main types of bodhichitta are called the bodhichitta of aspiration and the bodhichitta of application. 'Bodhichitta of aspiration' means to aspire to attain enlightenment for the sake of all beings. 'Bodhichitta of application' means to actually apply that aspiration and engage in virtuous actions of thought, word and deed, such as the six paramitas, the vast actions of bodhisattvas. When we embrace any act with these two types of bodhichitta, the effect of that act mul~iplies and will bear extremely benefi

cial results. To recite even one mani becomes a very beneficial act. Without this motivation of bodhichitta even a great virtuous act will not be ultimately beneficial. Of the six paramitas, the first five - generosity, discipline, patience, diligence and concentration - are called conditioned or conceptual virtues. Conditioned means that by engaging in these, one gathers the accumulation of merit with a reference point. The sixth paramita is 'prajnaparamita,' transcendent knowledge, and cultivating it ensures that one gathers the accumulation of wisdom. By embracing any of our actions, in this case studying the Dharma, with these six paramitas, we thereby gather the two accumulations. This gathering of merit facilitates our understanding and

realization of the two levels of truth through which we will attain the two kayas. We should keep the orientation that the ground, the starting point, is the unity of the two truths, that the path is the unity of the two accumulations, and that the fruition is the unity of the two kayas. For example, when we make an offering or present a gift after receiving a teaching, that is the first paramita of generosity. We can offer flowers or any material thing or we

can offer a mental creation such as a mandala offering of the whole universe, Mt. Meru and the four continents. That is all included in the paramita of generosity. Secondly, making sure that we have the correct motivation for studying and forming the proper frame of mind is called the paramita of discipline. The third, the paramita of patience, is not attaching much importance to our physical state. Sometimes we may be a little too cold or too hot, or

our seat may be uncomfortable, or the talk may last a little too long. Nevertheless, do not give in to weariness but understand that the teachings are more important than such temporary discomforts. Fourth, the paramita of diligence is that we take delight in and exert ourselves in absorbing what is being taught. We examine the meaning of the words, wondering "Do I understand this? Will I remember it?" To have an acute desire to understand and a sense of delight with the teaching constitutes the fourth paramita. Fifth, the paramita of concentration ensures that we are not carried away by other sense impressions such as distracting sounds, physical sensations or wandering thoughts. We need only to listen with our ears and try to understand the meaning

of what is being said. N ondistraction is the heart of the fifth paramita of concentration. The sixth, prajnaparamita or transcendent knowledge, means that at best, we should listen while understanding the unity of the two truths. In other words, we should understand relative truth as dependent arising and ultimate truth as emptiness. If we cannot do that, at least we should have the intention, "I will try to study, reflect and meditate within the state of realizing the view of emptiness." Embracing our act of studying with the six paramitas will be extremely beneficial, and that benefit will extend into all aspects of our Dharma practice. If we can embrace both the relative and ultimate aspects of practice with the six paramitas, we will be able to quickly progress through the five paths and the ten bhumis, like flying in the fastest airplane. The key point of any practice is to unite skillful means and knowledge, prajna and upaya. The combi

nation of means and knowledge is the swiftest way to liberation and is therefore extremely important. In short, the perfect condition for spiritual practice and true understanding is the meeting between an excellent teacher and a qualified student. To approach this from another perspective, according

to Mahamudra, Dzogchen and Madhyamika, the basic view of emptiness is totally free from any mental constructs and is realized through two methods: devotion and compassion. For that reason it is extremely important to engender devotion to the root teacher from the core of our heart in order to receive blessings. The second method is through compassion for those who have not realized the nature of their minds and therefore wander through the different

samsaric existences. When considering these beings who are not aware of their mind essence and roam in samsara only to experience suffering, we cannot help but feel compassion. There are basically two possibilities: either one is realized or one is confused. If one is realized, then one is a buddha; if one is confused, then one is a sentient being. What are the benefits and reasons for realizing the unmistaken view? Being realized means that one has understood the nonexistence of an ego, so that clinging or fixation on a self-entity falls away. Therefore, everything connected with that, the disturbing emotions and karmic actions that compel one to continue in samsara, cease. Realization means that one is liberated from samsara and at the same time, one is endowed with many sublime enlightened qualities. An enlightened or realized person becomes an example of that toward which others can then strive, have respect for and learn from. That is why

the Three Jewels are considered something to take refuge in, objects worthy of trust. On the other hand, beings who are confused, unrealized and holding on to the idea of a self will consequently give rise to disturbing emotions and karmic actions, thus creating suffering to be experienced in the different

realms of samsaric existence. Reflecting on this, we cannot help feeling compassion. All the phenomena of samsara and nirvana are ultimately, primordially and utterly pure. In the natural state or in the essence, there are no such things as birth, life, death, joy, sorrow and so forth. Needless to mention, ultimately even these words are totally nonexistent. All sentient beings are deluded. They do not realize the natural state of emptiness, free from

fabrication, beyond arising, dwelling and ceasing. Their minds are caught in fixation, endlessly imprisoned by this hollow dualistic experience. Thinking of this, we cannot help feeling compassion for the suffering beings who wander in samsara. Due to the karmic deeds we have created we are reborn into different realms. In all of them some misery is experienced. You have probably heard about these realms. It is said that there are six realms of samsaric existence: in the hells one suffers from heat and cold, as a hungry ghost from hunger and thirst, as an animal from slavery and stupidity. In the human realm, there is the suffering of birth, old age, sickness and death. In the realms of the gods one suffers from death and transmigration and among demigods from fighting and strife. In general, there are the three major sufferings: the suffering of change, the suffering upon suffering and the all-pervading suffering of formation. Then there are the lesser pains of not getting what one

wants, meeting with what one does not want, being separated from loved ones and encountering enemies. No matter where one is born in the six realms there is automatically suffering. Thinking of how sentient beings experience so much misery, we feel compassion for them from the core of our heart. The object

of our compassion is sentient beings who have at some point in our past lives been our own mother or father and shown us immense kindness. How can we liberate our 'old mother' sentient beings? How can we lead them to the state of enlightenment, the level of buddhahood? Out of the wish to liberate all these sentient beings the buddhas have taught countless different skillful means, such as the aforementioned Hinayana, Mahayana and Vajrayana vehicles. In

particular, it is said that the Vajrayana teachings have many methods, few hardships and are meant for people of the sharpest faculties. Among the Vajrayana teachings, the forefathers of the Practice Lineage have given many instructions that summarize all the essential key points. Just as butter can be extracted as the essence of milk, the teachings on the four bardos can be extracted from the profound tantras, the extensive sutras and all the 84,000

different teachings of the Buddha. In general, when people hear the word bardo they think it means only the period between death and the next rebirth. When a person has passed away people say, "Now he is in the bardo." It is considered a terrifying, painful, difficult period. Therefore, we should generate compassion toward, offer prayers for and perform virtuous actions to help the person who is in that state.

But the after-death state is not the only meaning of bardo. Bardo means the period between two events. According to Liberation Through Hearing in the Bardo there are six bardos. All aspects of life and death can be categorized as different bardo periods. In The Mirror of Mindfulness by Tsele Natsok Rangdrol,

there are four: The natural bardo of this life, the painful bardo of dying, the luminous bardo of dharmata, and the karmic bardo of becoming. Tse le N atsok Rangdrol mentions that the two additional bardos, the bardo of the meditation state and the bardo of dream, are included within the bardo of this life. These four periods form a complete cycle. Each will be explained in succeeding chapters under three points. First, each bardo is identified briefly

and precisely. Second, an explanation is given of what one experiences during that state. Third, clarification is given regarding the instructions on how to deal with those experiences. Furthermore, Tsele N atsok Rangdrol explains how the bardos appear to an ordinary person who has never practiced, how they

appear to a practitioner who has some degree of experience, and how these bardos appear to a person who has perfected the practice. In The Mirror of Mindfulness, Tsele Rinpoche clarifies the general points of these bardo experiences. His style is 'general' because it is not one specific type of bardo

system, but a gathering of all the various teachings transmitted orally from teacher to student as well as those that were hidden as concealed treasures or terma. The text clarifies these instructions by arranging them so they can be used as a basis for a learned person to give a detailed explanation. In addition, a beginner can read the text and

find it comprehensible. For the practitioner, The Mirror of Mindfulness is written as a practical guidebook, an instruction manual. The English translation of The Mirror of Mindfulness, I believe, is quite honest and straightforward so the main body of the text is not hard to comprehend. In the following

chapters I will therefore focus on the vital points within the eminent instructions of Tse le N atsok Rangdrol and the topics that are the most difficult to understand. Please keep in mind that this teaching is not merely a description of the bardo states. It is a guidebook on how to apply the instructions

of the buddhas in this life and the next. Depending on the individual, different experiences will occur. Therefore, one must know the different practices to apply, what benefits will arise from doing so and what consequences will come from failing to practice. Precious teachings abound for those on the path.

The beginner should be instructed in the methods to be applied when arriving at the bardo of dying and dharmata, and prepare for that right now. Ordinary people spend their lives pursuing happiness and pleasure. They try to gain fame, power, influence and material wealth in any way possible. They are

preoccupied with creating a situation that they imagine will bring contentment. That is the aim of the ordinary person. But a practitioner aims for liberation during any of the four bardos. Therefore, he will already prepare during this lifetime to be liberated right now. If he fails in that, then at least he will be liberated at the time of death or in one of the other bardos. To do that a practitioner must acquaint himself with the practices that are applicable to each bardo.