Our Lack of Death Awareness

Gungthang Tenpai Dronme said:
The thoughts that in this year and month
I will put right all my tasks and plans
And then start a perfect dharma practice
Is in fact the devil which brings all downfalls.
The lack of death awareness prevents one from undertaking the practice of dharma. This is very true: If one is not aware of the eventuality of death, one will be totally concerned and preoccupied with the affairs of this lifetime alone, and with actions that are just for the benefit of this lifetime. Such ventures may take all one's time and energy, but no matter how important they appear to be, since they are directly related to this lifetime alone, their benefits are limited--once one leaves the present body, their benefit ends. Even though one might have a best friend, when one has to leave the body, one cannot take the friend along.
...Think that after twenty or thirty years even the Dalai Lama will also be no more. While I am alive, there will be people who are, from the depths of their hearts, prepared to give their lives for my sake, but on the day when I have to leave, I cannot take even one among them with me. Neither will I be able to take any of my possessions, even the body which I have always preserved and protected. This also will be left behind. At that time of my death, what will benefit is only the positive seeds that are imprinted upon my consciousness. No other factors will help at that time. (p.106)
--from The Path to Bliss, 2nd Edition by H.H. the Dalai Lama, translated by Geshe Thupten Jinpa, edited by Christine Cox, published by Snow Lion Publications

Our Mind Beyond Death

The bardo* of this life does not last forever. We know that, like a guest in a hotel, our mind is only temporarily sheltered in this body. As we face the challenges of this life and the impending challenges of the bardos to come, how does engaging in the three-stage process of study, contemplation and meditation help us? By applying ourselves to these three, we acquire the skills to stabilize our mind and we develop actual insight into how our mind functions. First we gain an understanding of the nature of mind; then, we experience that nature; and finally, we arrive at the ultimate benefit, which is fully realizing that nature.
When we practice these stages of the path, it is like accumulating the exact things we will need to take with us on our trip. When we are ready to pack our suitcase, we will have what we need without looking further. We will not have to go out at the last minute and buy a map or a guidebook. We will not have to worry about whether we are forgetting something crucial.
We have knowledge and experience that has blossomed into realization; therefore we can handle any situation. We have confidence in ourselves, in the teachings, and the guidance of our lineage teachers. At this point, we can let go of all our doubt and hesitation. We can simply relax and be who we are, wherever we are.
* in-between state, interval
--from Mind Beyond Death by the Dzogchen Ponlop Rinpoche, published by Snow Lion Publications

Spiritual Cultivation is Important

The difficulty with a purely materialistic interpretation of life is that, in addition to ignoring an entire dimension of the mind, it does not deal effectively with the problems of this life. A materialistic mind is an unstable mind, for its happiness is built on transient, physical circumstances. Mental disease is as high among the affluent as it is among the poor, which is a clear indication of the limitations of the approach.
Although it is essential to maintain a reasonable material basis on which to live, the emphasis in one's life should be on cultivating the mental and spiritual causes of happiness. The human mind is very powerful and our worldly needs are not so great that they must demand all of our attention, especially in light of the fact that materialistic success solves so few of the many challenges and problems that confront men and women throughout their lives, and it does nothing for them at death.
On the other hand, if one cultivates spiritual qualities such as mental harmony, humility, non-attachment, patience, love, compassion, wisdom and so forth, then one becomes equipped with a strength and intelligence able to deal effectively with the problems of this life; and because the wealth one is amassing is mental rather than material, it will not have to be left behind at death. There is no need to enter the after-death state empty-handed. (31)
--from The Path to Enlightenment by H.H. the Dalai Lama, edited and translated by Glenn H. Mullin, published by Snow Lion Publications

How Purification Works

During Nyungne [fasting] practice, true purification is possible primarily because of the power of Chenrezig's compassion and blessing, as well as our faith, devotion, and correct motivation to do the practice. When such causes and conditions come together, a result inevitably occurs, and this result is understood as the interdependently-arising nature of all phenomena.
For the most part, enlightened and unenlightened phenomena all arise due to this interdependently-arising nature. As a spiritual practitioner, the basic qualities one must bring to the practice are faith, devotion, and a trust in the power of the practice and Chenrezig. These qualities stem from our own pure nature of mind, a purity that is identical to Chenrezig's heart, that is, unceasing love and compassion. When these two things are combined together, our devotion and faith and Chenrezig's love and compassion, one could say miracles happen; a true purification takes place.
It has been said that when one is sitting before the mandala of Chenrezig, one should believe that although Chenrezig is not physically visible to us, in fact he is really there in front of us. Just as we would be very careful of our thoughts and behavior if we were in the presence of a powerful and clairvoyant enlightened guru, in the same way we must generate vigilance so that we don't act shamefully in front of this great being. If we develop such vigilance and noble habit, then our negativities will automatically decrease. (p.11)
--from Buddhist Fasting Practice: The Nyungne Method of Thousand Armed Chenrezig by Wangchen Rinpoche