Chapter Five: Best Practice from Poverty and Seclusion
QYDJ
11/4/20241 min read
In the spring of 1961, during a period of mass movements such as the Parth Rectification Movement and Democratic Revolution Reeducation, efforts to identify individuals for criticism and reclassification were widespread. During this time, Rinpoche was released from labor reform and returned to his long-missed hometown.
Upon returning to his hometown, Rinpoche couldn’t help but shed tears, reflecting on the impermanence of the world while solidifying his determination to continue his dedicated practice from then on. Although Rinpoche resumed his life as a shepherd as when he was a child, he still practiced whenever he was in solitude.
Even when driving cattle, he held the rope in his right hand and prayed with his left hand. Occasionally, he would pile up mandala with his own head as offering to Buddha and deities to accumulate merits.
As things go on this way, the preeminent respect and faith assembled over time made Rinpoche’s body tremble, as the blessed aggregate realm enveloping him injected electric currents through his whole body. This extraordinary Blessing Induction and manifestation marks the maturity of all paths of Hinayana, Mahayana, and Vajrayana for Rinpoche.
The mind of renunciation sprung up within Rinpoche to an unprecedented extent, spurring the preliminary practice of the myriad common and uncommon Dharma practiced by Rinpoche for the past decade – such as the view of impermanence, which serves as the perfect whip for diligence; the practice of refuge, knowing that the one and only refuge for all sentient beings is Buddha; the practice of Vajrasattva, cleansing of unpurified sins; Mandala Offering, accumulating extensive merits in a short time; Guru Yoga, expressway of liberation for practitioners with whatever roots of subitism or gradualism.
Later, Rinpoche achieved the pure view as all outward appearances are mandalas, sounds as mantras, and thoughts as from Buddha’s wisdom heart.