Mar 06

Kalu Rinpoche | How to train our mind to get peaceful death (Part 1)

Q: How to train our mind and visualize and recite to get peaceful death?

A: Okay so there’s a few things that I need to answer to you. Little bit more precisely.

When you, of course there’s, you know, lot of practitioners who never get to practice the, the, the bardo, they never get to practice phowa, but with the, with ultimate faith from their heart, you know, they believe in Amitabha, they believe in Avalokiteshvara, Chenrezig, with that in mind, they chant and then sometimes the Lamas or Rinpoches, or they come, and give guidance of the bardo, in a good circumstance, I’m trying to make a perfect circumstance. And then, and then giving teachings, and giving blessings, and giving some, how do I say, some mendrub [blessing pills], you know, like the, how do I say, medicine pills, you know, things like that. So, there’s a circumstance like that.

So that is like, for an individual who did not had any opportunity to do practice about the bardo, or the dream yoga, or any of that, but still with a profound faith from the heart, you know, and then they, you know, and then with the Lama or Rinpoche, a genuine Lama, you know? Genuine Rinpoche, not just some kind of “wannabe, kind of“, you know? So just a genuine one, who has an experience, who has a practice, and then guiding the meaning of the bardo, and explaining little bit, and giving the medicine pills and giving advice, and teachings, and you know? Even in the stages, in the, you know, stages towards the death. And there can be, that is a perfect, almost, you know, almost perfect circumstance, you know?

And then the second circumstance is that, you know, once that person is passed away, whether it’s a non-Buddhist, or Buddhist, you know, may not, may, may not had an opportunity to receive guidance and teaching when they are about to die, but having the Lama or Rinpoches, or you know, just a general practitioners who are making prayers for 49 days, and so on, so forth, and that can be also a positive impact. So that’s a second one.

And the third one, is that, of course, you know, not able to do any of that prayers and practice, or invite due to some difficulties of the distance, difficulty of time, difficulty of lack of resources, you know, and then unable to do all the gatherings and so on, so forth. And then, you know, like you, you simply ask someone far away, in a distance, you ask that Rinpoche, or the master, or the monastery, you know, to make a prayers, and so on, so forth, you know, for, for your family member. So that’s the third one.

The perfect circumstance is, the perfect circumstance is that you had an opportunity to do a dream yoga, and then, and then, how do I say, the dream yoga, and then also the illusion yoga, and then the phowa, you know, the phowa practice, bardo practice, and then the moment that you reach to the stage of the death and then knowing that you are going to die, and at the same time having absolutely no regret. Not pretending to be in a state of not regret, but rather absolutely no regret, with a profound state of mind. And then, you know, they, they transmit the state of the consciousness to the state of the emptiness, by themself without help of anybody! You know? So that is the perfect circumstance. Right?

So I have explained to you the perfect circumstance. The second, you know, perfect circumstance is that, you know, how do I say, having an individual with introduction, teachings, so on, so forth. And the third one is that having an opportunity to do 49 days. The third one, you know, is not able to do any of that, but, you know, requesting here and there, you know, with the different masters, and, you know, asking for prayers and blessings and, you know, so on, so forth.

So, you know, so these are the four different circumstances.

But then again, you know, if you, if you look at, you know, if you look at the profound great masters, you know, there’s no stage of the bardo, you know? There’s only the, the state of transmission to the state of the consciousness, to the, to the, how do I say, a profound practitioners. The average practitioners they are able to recognize in the state of the bardo and then they are able to liberate themself. You know? So, you know, so that’s that.

So the good practitioner can, you know, no need to face the stage of the bardo. The average practitioner have to stay, have to face the bardo, but have the method to overcome from the state of the bardo. So now, you know, all these are almost five categories I just explained to you, right?


Kalu Rinpoche
FB Livestream – 14 Feb 2021 (13′ 40”)

To be continued …