|Advice from Khen Rinpoche Geshe Thubten Chonyi, resident teacher at Amitabha Buddhist Centre, Singapore. These teachings offer valuable advice related to our Dharma studies and practice: how to check whether our practices are Dharma, the need for study and constant reflection on the Buddha's teachings, and how to overcome our afflictions and problems so that we can truly benefit others. Transcribed, edited and prepared for publication by the editorial team at ABC, Singapore.
Daily Reflections is available as an ebook from online vendors.
i. Introduction and Biography
1. What is Dharma?
2. Studying the Dharma
3. Need for Reflection and Analysis
4. Overcoming Negative Emotions
5. Practising Pure Perception
7. Advice on Practice
8. Precious Human Rebirth
9. Death and Impermanence
10. Overcoming Attachment to the Body
11. Joyous Effort
12. Subduing Anger
13. Generating Bodhicitta
14. Wisdom Realizing Emptiness
Advice from Gungtang Rinpoche
Gungtang Rinpoche said: “We can see with our own eyes that, at the time of death, there is no difference between the young and old. One has to go on to the next life.
"When people die suddenly, even though we may witness this with our own eyes, our minds remain unmoved. We continue to believe that we will live forever and that we will not die soon. We have to overcome this mistaken conception.
" Until we are convinced, 'I will definitely die one day,' there is no way we can generate the path or any realisations in our minds. If we are unable to generate deeply from our hearts the realisation that death is certain and the time of death is most uncertain, our Dharma practice will remain only at the level of words.”
In other words, it is only when we have generated the realisation of our impending death and the uncertainty as to when it will happen will we be motivated to engage in wholesome activities and direct our minds towards virtue. Whatever practices we are doing – be it cultivating conscientiousness or trying to defeat our negative emotions – when we meditate on death and impermanence, we will definitely be able to do those practices.
We may be interested in the profound teachings on emptiness and the generation and completion stages of tantra. However, when we do not train our minds gradually in the proper way, when we do not put effort into the preliminary practices, such as this essential meditation on death and impermanence, then we will remain in a rut and never progress in our Dharma practice. Without this realisation of death and impermanence, we can forget about the subsequent realisations of the path, as they will not happen.
Reflecting on death and impermanence does not mean seeing how people are dying but using these experiences as examples for ourselves. The main thing is to reflect on how we will definitely die one day and how this is the very nature of our existence.
Without meditating on death and impermanence, even when we engage in virtue, that virtue will be imperfect and impure, as it will be mixed with the negative emotions. Our virtue will not become Dharma and, instead, become one of the eight worldly dharmas.