Incidental Stains and the Dream of Samsara: A Teaching by Venerable Wangchen Rinpoche
25 Nyungne Retreat – Ser Cho Ling, May 21, 2025
www.sercholing.org
During a profound session of the 25 Nyungne retreat at Ser Cho Ling, The Venerable Wangchen Rinpoche offered a wide-ranging teaching on confession, karma, Buddha-nature, and the illusory nature of reality. His words guided practitioners through both the visible challenges of practice and the subtle, hidden workings of the mind.
The Power of Confession and Purification
Rinpoche spoke extensively about the 35 Buddha Confession Prayer, calling it a “perfectly expressed, pure confession.” This powerful method of purification was not simply recitation, he explained, but a total transformation of mind and karma. He shared the story of its origin: how Buddha taught this practice to a struggling disciple who suffered from severe learning difficulties. Through sincere application of this prayer, that disciple not only overcame his obstacles, but became one of the 16 Arhats.
“If you sincerely do this, how can you not overcome any problem?” Rinpoche said. “It’s a complete and correct expression of how things go wrong—and how we can fix them.”
The Dharma, he reminded us, always operates within cause and condition. Where confusion arises from wrong causes, clarity and awakening arise through right ones. And thanks to the teachings of the Buddhas and bodhisattvas, we now know which conditions to cultivate.
Ego, Grasping, and Illusion
Rinpoche then turned to the foundational issue of ego-clinging, explaining that there are two primary types:
Grasping at self
Grasping at phenomena as truly existent
These two form the core of our suffering. From the perspective of ultimate reality, they are both false—mere projections without solidity. Yet they appear powerfully, and feel real, due to habitual grasping.
Letting go is not easy, he said. Self-grasping is deeply entrenched—“holding on even at the speed of light.” But through love, compassion, and sincere Dharma effort, it can be loosened and ultimately released.
“We’re talking about pure phenomena,” he said. “If you can’t generate pure love and compassion for all, you’re not going to become free.”
What Are Incidental Stains?
A question arose about a line from the Mahāmudrā prayer that mentions “incidental stains and confusion.” Rinpoche offered a detailed explanation rooted in Vajrayana. The term incidental stains (Tibetan: glo bur gi dri ma) refers to temporary obscurations—not inherent flaws, but adventitious veils that can be removed.
Drawing from the Hevajra Tantra, Rinpoche noted that all sentient beings already possess Buddha-nature. The obscurations that block realization are incidental, not essential. Like fog on a mirror, they obscure clarity but do not damage the mirror itself.
“If it was part of your mind,” he said, “you couldn’t remove it. But it’s not. That’s why you can.”
He emphasized that understanding this gives us both courage and clarity. The path is not about becoming something new—it’s about uncovering what has always been there.
What About Lower Beings?
When asked how animals such as crocodiles or snakes—so steeped in aggression—could ever awaken, Rinpoche responded with both compassion and precision:
“Ultimately, crocodiles never happened.”
He explained this profound view by comparing it to dreams. Just as nightmares feel real while we’re in them but vanish upon waking, samsaric appearances seem real but have no lasting substance. The Buddha’s teaching that “it never happened” is not denial—it is wisdom insight into the nature of illusion.
Yet within illusion, karma still functions. Beings in lower realms have a long way to go, but the possibility of liberation remains—especially if they meet the Dharma. Human birth, he reminded us, is rare and precious precisely because it offers the clearest chance for realization.
The Aspiration of Bodhisattvas
In closing, Rinpoche spoke about the great bodhisattvas—Samantabhadra, Avalokiteśvara, Mañjuśrī—and their unique roles. He reminded us that aspiration is the beginning of the path. Even as ordinary beings, we can make vast and pure vows.
“Samantabhadra’s aspiration is the most perfect. And Chenrezig, he wanted to be the most famous bodhisattva—not for ego, but from pure compassion.”
Aspirations, he said, are not limited to those who are already realized. One can begin now. As we practice, our grasping diminishes and our motivation becomes purer—until even aspiration itself becomes a reflection of awakened mind.
Let It Go
In his final words, Rinpoche returned to the essence:
“Let it go. Let it go. Let it go. When everything is completely gone, whatever remains—that’s who you really are. Buddha-nature.”
It is not something to attain but something to uncover. And each moment we return to this view—even imperfectly—we are stepping closer to liberation.
🙏 For more teachings, upcoming retreats, and resources from The Venerable Wangchen Rinpoche, visit www.sercholing.org
