Arrangements for the Deceased

Khenpo Sodargye

I have been thinking that it would be good if people can change their attitudes towards the deceased.  Honestly speaking, many Chinese people, including some Buddhists, are doing too little for the deceased.

In Tibet, there is great emphasis placed on doing recitations for the dying, performing Buddhist rituals for 49 days after death, handling the corpse and ashes, as well as the Buddhist rituals to perform for each ensuing anniversary. These matters are considered very important. On one hand, this is a Tibetan tradition, but from another angle, it's an indispensable Buddhist act that benefits the deceased greatly. Chinese people are often sorely lacking such awareness.

When a person dies, the consciousness is pulled out of the body like a hair being pulled out of butter.  He or she departs alone.  At that time, money, status, and possessions are useless. Only the Dharma is useful.  But many people do not see the importance of benefiting the deceased with Dharma. I've seen some families who consider that everything is done once they have disposed of the corpse.  It seems almost as if they were dealing with a pet that had died in their home.

Even worse are people who not only fail to do good deeds for the deceased but follow some folk customs of killing chickens or livestock for the deceased— not only wasting their wealth but accumulating negative karma. Many Buddhists act in this way, let alone non-buddhists. Seeing and hearing about such non-virtuous behaviour is very disturbing and sad.

I hope that everyone will stop such negative practices in future, striving instead to bring benefit to the deceased. Otherwise, even though people have gained a human life and encountered the Dharma, they don't benefit from it at the most crucial time.  This is such a pity.

In future, when you see that someone has died, you should help with the recitation, not necessarily waiting for an invitation from others, but actively volunteering. Many people are unwilling to recite for others, which I think is wrong. These people are very much afraid of death themselves, but they are indifferent to the deaths of others.

An old saying goes, "When I see others die, my heart burns like fire, not for others, but to see when it will be my turn." Some people are like this, when they see others die, they feel anxious as if on fire, but it's not worry for others, it's fear of death for themselves. In fact, such people should broaden their minds, caring not only for themselves but also for others.

Of course, death will eventually come to us, so we should prepare in advance. We should often consider: if death really comes, how should I deal with it? The manner of death varies: some die in accidents, some in fires, some in floods, some in earthquakes, some from acute illness, some die slowly from chronic illnesses plaguing them over the years... In any case, if we prepare in advance, have some experience and realization of the dharma, we will have more confidence at the time of death.

How should we help the deceased at the time of death? Below, I will elaborate on this in detail.

If we want to help at the time of death, organization is essential. Nowadays, when people die, on the first day, a few Dharma friends gather to do some recitation, but from the second day onwards, no one goes to chant anymore. Such lack of organization surely doesn’t work. It should be the responsibility of family members, relatives, or skilful Buddhists to arrange all the rituals, creating a rotational schedule of recitation during the 49 days — arranging who will do recitation on which day.  You should not be even slightly careless about this.

When a fellow practitioner in our monastic academy passes away, arrangements are coordinated by monastics from the same class year. From the first day of death, different classes take turns to continuously recite scriptures for 7 days, while arrangements for 49 days of pujas are commissioned separately.

What I see happening elsewhere is far from this. Many people who die do not have good arrangements made for them. Laypeople who help in recitation do it sporadically, chanting only for a day or two, while the deceased's family members cannot be bothered either. After handling the corpse, they go to the temple to arrange some pujas perfunctorily, release some animals’ lives, and then basically stop doing any more merits from then on.

Some people think that Buddhist pujas and offerings for the deceased are not needed because they think that their family member has passed away peacefully, and will surely be reborn in the pure realms, so there's no need to arrange many pujas. This way of thinking is mistaken. Many accomplished masters have pujas done for them for 49 days after they pass away, so why wouldn't your relatives need them?  If people really care about their deceased relatives, they must arrange pujas for them.

After someone dies, the corpse must be completely cold before it can be moved or clothes can be changed. It's best not to touch the deceased for 24 hours. The corpse should be placed in a clean place. If conditions permit, a room should be specially allocated for the body. One should continuously do recitations in that room.  After the corpse is removed, continue to do recitations daily in that same room.

Also, it's best to cover the corpse with cloth. I've seen some corpses without any covering, and people become fearful when they see the deceased's face. This is not good.

The setup of the place is also important when performing deliverance for the deceased. The images of the three deities of Sukhavati, Buddhist scriptures and stupas should be displayed. Lamps should be lighted for the deceased, generally 7 lamps, but at least one lamp.

The bardo is very terrifying. In the darkness of the bardo, providing lamps for the deceased brings illumination and a sense of security, so lighting lamps is very necessary. In Tibet, if a family fails to light lamps for the deceased, people will say, "Their family is like beggars, not even offering a lamp."

 

On Receiving Empowerments and Transmissions

Chatral Rinpoche:

The first door to the secret mantra, the essence of the sublime teachings, is empowerment. The root of empowerment is samaya. If you transgress the samayas, you will not achieve spiritual attainments.

If you violate the samayas, you will fall into the hell realms. Therefore, the advantages and disadvantages, constructiveness and destructiveness, are both great. While receiving such ripening and liberating instruction,

It is important for both the teacher and the disciple to create the right circumstances. When you sit down at the empowerment and teachings, your ears should focus on the words of the empowerment,

And your mind should contemplate the meaning of the words. Avoid whispering or making gestures with your mouth and eyes, and abandon wrong views and doubt about the lama who is the Vajra Master.

Develop pure perception, devotion and respect from your heart. Avoid finding faults, or nourishing grudges and enmity towards your vajra brothers and sisters.

With deep love and kindness, be skilful when with them. If you find any fault, recognize it as your own weakness.

In short, rely upon mindfulness, vigilant introspection and carefulness. The three doors should be calm, gentle and relaxed. Respect all, high or low.

Subdue the great enemies of pride and jealousy. Always remain humble. This is crucial. Avoid jumping, running, laughing and shouting.

Avoid jokes, gossip and harsh words. Abandon all faulty speech. If you remain silent, all these harms can be avoided.

Give gain and victory to others. The supreme of all ascetic practices is patience. To accept defeat is the doctrine of a shramanera.

In every session of the teachings, it is utterly important not to skip generating bodhichitta, and making dedication and aspiration prayers. If you follow this instruction, the meaning of the empowerment, which is the blessings of the vajra body, speech, mind and all of them combined, will be received. You will then become worthy of attaining the state of the four kayas.

You will obtain the authority to practice recitation, meditation, and the generation and completion stages. Additionally, the accumulation of merit and the purification of obscurations will both be accomplished during the empowerment and reading transmission.

The benefit of receiving empowerment is thus unfathomable. To mention everything here is impossible. In this process of bestowing and receiving empowerment, the highest benefit would be to realize the meaning of the empowerment, which is primordial wisdom.

The middling benefit would be to generate bliss, clarity and non-conceptuality. At the very least, you should gain certainty in the four empowerments. Otherwise, forget about developing primordial wisdom,

Even the mere understanding of the four empowerments will not be achieved. Just being satisfied with tasting the blessed water from the vase and placing the icons upon one’s head should not be considered enough for receiving the meaning of the empowerment. At these times, when the teachings have degenerated, it is very difficult to find someone who actually explains these things.

Therefore, all of you, my children, distinguish between what is authentic and what is not; be careful and try to gain confidence through listening and contemplation.

In particular, those who are born in these degenerate times will be liberated through the treasure teachings. As such, capture the essence of this life from this teaching.

The blessings are great and the lineage close. There is no corruption and it is easy to practice. I have listened to and contemplated upon many teachings of Kama, Terma, and the classes of tantra and sadhanas.

On Conserving Merits and Blessings

Khenpo Yeshe Phuntsok

(Khenpo Yeshe Phuntsok is one of the main teachers at Larung Serthar Monastic College and one of the heart disciples of HH Jigme Phuntsok Rinpoche)

In making a choice of what to do and what to avoid, the main consideration is the principle of cause and effect.

Some people say, "I have earned this money myself, so I should spend it all on myself for enjoyments. If I do not do so, isn't it pointless to earn money?"

We can consider this analogy. A farmer looking at his grain storehouse, thinks, "This is the grain I grew myself, so of course, I should enjoy it. If I don't finish using it up, isn't the whole year of hard work in vain?" This is obviously a foolish way to destroy one's own future. If the farmer doesn't leave seeds for planting next year, he will eventually starve to death.

Thus, indulgence without regard for consequences will deplete one's merits, bringing immeasurable suffering to oneself later in the present and future lives.

Let's consider this historical case:

In the third year of the Ming Dynasty's emperor Zhengde’s reign, a severe drought occurred. However, the area of Liantang managed to avoid the disaster because it had water reserves. The following year, there was a major flood, but again, due to the high embankments, the area remained unaffected.

Several neighboring villages suffered crop failures for several consecutive years, but Liantang continued to have bountiful harvests. Moreover, by a stroke of luck, they received grain exemptions from the government twice as a result of the situation in the surrounding areas. The people of Liantang bought up the estates of neighbouring areas at low prices, becoming very wealthy. The once frugal and plain lifestyle of Liantang disappeared, replaced by extravagance and luxury.

At that time, a villager named Chen Liangmo warned his uncles and brothers, "Unusual misfortune will befall our village!" When asked the reason, he replied, "We lack the merits to enjoy (such extravagance)." Soon afterwards, a widespread epidemic struck the entire village, sparing only a few survivors.

The ancient Confucian Jiao Danyuan said, "The clothing, food, wealth, and good fortune in a human life are of a fixed quantity, one should not use it up hastily and leave some spare.  By being frugal and contented, lifespan can be extended; however, excessiveness and insatiable greed exhausts blessings. It is rare to see anyone who squanders merits living to an old age."

Human blessings are limited. By being thrifty and not indulging excessively, one can prolong their life. However, if one indulges excessively, merits will dry up and lead to early death (or misfortune).

Some people think: "Nowadays, times are different and material conditions are constantly improving. Outdated things can be discarded. A half-bowl of rice, a piece of paper are not worth much. Don't be too restrictive on oneself."

This is a misconception that misleads people to think that there is no cause and effect. The principle of cause-and-effect lets us understand that wasting even a half-bowl of rice or a piece of paper carries significant negative karma. Consider how much work it takes to produce that half-bowl of rice: it comes from planting, fertilizing, irrigation, harvesting, milling, and transportation, involving the labor of many workers and using up much natural resources before it can be placed before your mouth for your consumption. If you waste it wantonly, doesn’t it cut your merits?

The truth is that every act has its natural consequences, and wasting resources diminishes one's good fortune and merits. Therefore, remembering how difficult it is to produce these goods and the infallibility of karmic consequences, we must cherish our merits.

As the ancient saying goes, "Every grain of rice and every leaf of tea — think of how hard it is to obtain it.  Every thread and every strand — so difficult to come by." A Tang poem says, "Tilling the soil at noon, sweat drips as seedling enters the soil, food on plate at noon, who knows each grain comes from great toil?" To continue to live in this world requires the tiring labour of many of our mother sentient beings. Considering this, why would we waste instead of cherishing our blessings?

The great master, Venerable Hongyi, said in one of his teachings:

(Venerable Hongyi is one of the four great masters in Chinese Mahayana Buddhism in recent times, famed for his pure conduct.)

“When I was five, my father passed away! At seven, I practiced writing, scribbling on entire sheets of paper, oblivious to its value. My mother, upon seeing this, scolded me, "Son! When your father was alive, not even a small scrap of paper was wasted, let alone entire sheets of paper like these!" My mother's words is a reminder to conserve our merits!

“Because of such family education, it became deeply imprinted on my mind. As I grew older, I never failed to cherish clothing and food. Even after I became a monk, I've maintained this habit. If you have the time, please take a look at the yellow shoes I'm wearing, which a Pure Land monastic gave me in Hangzhou in 1920 during a seven day Amitabha recitation retreat. Or, you can come to my room and see my cotton quilt cover, still the same one I used before becoming a monk; and there's an umbrella I bought in 1911. Despite some signs of wear and tear, with some sewing, they are as good as new. They can be used to the end of my life. However, some shirts,  pants and sandals need replacement every five or six years. Other than that, most of my clothes were made before my ordination or when I first became a monk.”

In the stories of ancient great practitioners, examples like this are everywhere. Once, during ancient times, Zen masters Xuefeng and Qinshan were washing their feet by a stream. Qinshan saw vegetable leaves floating in the water and joyfully remarked, "There must be a practitioner in these mountains. Let's follow the stream and seek him out."

Xuefeng replied, "You lack good judgement. How will you discern the qualities of people in the future? If someone doesn't cherish merits like this, what is the use of practicing in these mountains?"

Sure enough, upon entering the mountains, they found no great practitioners.

Some people say, "Life should be enjoyed to the fullest. It's necessary to have luxury homes, fancy cars, high-end appliances, etc. What's the point of life without these material pleasures?"

Firstly, one should distinguish between what is necessary for life and what is extra? As human beings in the realm of desire, we cannot do without clothing, food, and shelter but normal food and clothing are sufficient to sustain life.  Since a human being’s height is less than two meters, one doesn't need much space. Anything beyond these necessities are extra adornments.

Animals also seek food, shelter, and mates. If the meaning of life is limited to these aspects, then there is no difference between humans and animals. If one devotes all their energy to pursuing material pleasures, engaging in non-virtuous deeds, then humans are no better than animals.

The meaning of life lies in accomplishing great benefits for oneself and others. Without contentment, one cannot concentrate their energy on Dharma practice.  Then one cannot achieve any great purpose but merely wastes one’s life.

Not only should we cherish our blessings ourselves, but we should also educate our children and students to cherish their blessings, for their sake.

The wife of Upasaka Yuan Liaofan was a virtuous woman. One winter, she made cotton clothes for her son. They had silk-cotton fabric at home, but she sold it and bought cotton paddings instead. Liaofan asked her, "We had silk-cotton fabric at home, why did you exchange it for cotton padding?" She replied, "Silk is too luxurious. By selling it, we can give the money to others, and besides, cotton padding also keeps warm." Liaofan was very pleased because this way of thinking meant that their child would conserve his merits for his future!

Now, let's look at a negative example:

In ancient times, a wealthy family hosted a grand banquet to celebrate their baby’s first month of age, during which many animals were killed. Prior to this, a fortune teller had predicted a great destiny for the child. However, the child went on to die at the age of two and a half. The wealthy man blamed the fortune teller, saying that he had always thought of this fortune-teller’s prediction as being very accurate, so why had it failed this time? Later, they met a venerable monk who explained that the child had squandered too much merits and thus met an early demise.

Looking at young people in present times who are accustomed to enjoyment, spending their parents' hard-earned money, demanding branded clothes, shoes, and accessories, splurging their monthly allowances like the flow of water. Parents also believe that in these times they would rather endure hardship themselves than let their children lose face. They do not know that indulging children from a young age inevitably leads to conceit, conceit leads to greed, eventually leading to a lack of virtue. When they grow up, these children either become corrupt, crooks, promiscuous or social parasites, non-beneficial to society. From this perspective, loving your children becomes ruining them. Therefore, it's essential to teach children to cherish blessings and cultivate virtue from an early age.

We are all Mahayana practitioners, and we should always be mindful of the suffering of sentient beings. While enjoying our own merits, why can't we save some of our good fortune to help countless others who can't even afford a meal? Here are some examples of cherishing blessings and practicing generosity:

During the Song Dynasty, Fan Zhongyan, while studying, always had the desire to help others. Later, when he became a prime minister, he used all his salary to purchase fields for charity, supporting hundreds of poor families. When his sons asked him to buy a garden estate, he said, "There are many gardens belonging to officials in the capital, and their owners cannot always visit them. Since no-one would stop me from enjoying their gardens? Why do I need to have my own garden to find pleasure?"

In his later years, Fan Zhongyan converted his residence into the Tianping Temple to propagate Buddhism. His sons shared good clothes and took turns wearing them when going out. Throughout his decades-long career as a prime minister, Fan used all his salary for charity, so much so that when he passed away, there wasn't enough money even for his funeral expenses. However, all his four sons became high-ranking officials and continued their father's legacy of generosity, thus, the future generations of the Fan family always enjoyed great prosperity.

One year, in the 11th month of the lunar calendar, during the cold weather, a wealthy gentleman from Suzhou brought craftsmen to install a Western-style fireplace in Master Yingguang's meditation room. However, Master Yingguang firmly refused to accept it, saying, "One should not enjoy too much in life. If one lacks virtue and merits, yet indulges, it will only deplete one's good fortune." Despite the gentleman's sincere requests and the encouragement of his disciples, Master Yingguang remained resolute, suggesting, "Place it in the visitors’ room outside instead! Many visitors come there, and when the outer room is warm, the warmth will also reach this room."

(Master Yingguang is widely recognized to be the emanation of the Bodhisattva Mahasthamaprapta or Vajrapani.)

 

True Accounts of Going to Pureland (4 - 6)

Record 4

Chotso of Banma County (Householder, 1973-2012)

Summary

Chotso was a nomad who had a deep love for livestock animals since childhood. She accumulated immense virtues while working in the pastures. Before her passing, she said, “The entire house is filled with the fragrance of incense. I am not in a confused state. All of us should feel happy! Amitabha Buddha has come to take me.” She passed away right after.

Life Experiences:

(1) Recitation of over 20 million times of Amitabha Buddha's name

Born in the Tibetan 16th Rabjung Water Ox Year (1973), Chotso came from Jang-ri-tang town in Banma County, Golok Tibetan Autonomous Prefecture, Qinghai Province. Despite her unfulfilled wish to become a nun due to her mother's refusal, she diligently recited more than 20 million times of Amitabha Buddha's name while working in the pastures. She also completed the 500,000 Ngondro more than three times.

(2) Compassion for Livestock

Known for her deep affection for animals, Chotso would shed tears upon witnessing others mistreat animals by throwing stones. When her family slaughtered or sold livestock for butchering, she would remain silent and stony-faced for several days. Every evening, regardless of the season, she would kiss each livestock before returning home. Even if it was late and others urged her to come home, she would not leave until she had kissed every animal. She would also address the little calves endearingly, saying, “darling,” and caressed their heads. When an animal died, she would vow to recite 10 thousand Mani mantras for them.

If a male calf or bull died, she would express her relief, saying, “This is very good, otherwise you will be slaughtered by my brother when you grow up.” She felt that the male animals that died were very lucky to not have to go under the knife. One winter, when Karma Gyal intended to slaughter a bull he had bought for 3,000 yuan, Chotso pleaded with him in tears, “Brother, I will recite a million times of Amitabha's name for you and give my earrings to you to sell for some money, please do not kill this bull.” Eventually, her brother couldn’t help but relent. He released the bull. Even the way she named the animals was unique, she gave them auspicious names such as “Merits”, “Fortune”, “Deva” etc. Everyone saw in her an exemplary kindness for animals.

Final Moments

About the age of 36, Chotso contracted tuberculosis and later passed away at the age of 40. On the morning of her death, she told her brother Karma Gyal that she no longer needed the money and medicine he provided, returning them to him.

She also said, “I have been ill for four or five years already. I have been to the hospital, taken medicine and nothing works. If I die, this is also a natural cycle of life and death that everyone goes through in samsara. You all should not grieve in your hearts. I vow to you that I have not the slightest fear in me. I believe that I have the provisions and merits for future lives. After I die, you need not arrange any merits for me. Our old mother is a sick patient, perform some pujas for her instead.” After saying these touching words, her mother wept and so Chotso stopped speaking.

In the afternoon at around 4pm, she suddenly instructed Sangtso, “Go and milk the cows right away, if you delay, I am not sure if you will still have the chance to milk the cows. No matter what, go right now!” Sangtso went to milk the cows immediately.

Later, while drinking tea with her mother and Sogyal, Chotso told Sogyal, “Burn some pine cypress incense in the house. I do not think I am confused. In my entire life till now, although I have not created any great virtues, I have also not committed any serious non-virtue. If I am not confused, then this news will make us all happy. Protector Amitabha has come for me now.” Sogyal replied, “That’s wonderful! If Amitabha comes for you, you should be happy. This is something that also fills us with joy.” Saying this, Sogyal rose and lifted the fabric covering the thangka and said that he had already lighted the pine cypress incense. Right then, Chotso gave two long exhalations and passed on without the slightest suffering or pain.

(On August 28, 2020, we, the editors, visited Jang-ri-tang town in Banma County, Golok Prefecture, Qinghai Province. We conducted interviews with the deceased's brother, Karma Gyal, his younger brother, Sogyal, daughter-in-law Sangtso, relatives Laykyi, and Sang Agong, among others. At that time, their statements were corroborated by their Gurus, Osel and Kater, who were also their relatives. After compiling the written account based on their accounts, we presented it to them for review, and they confirmed the accuracy of the information. We did not just rely on this; rigorous verification was conducted from various sources before recording this here.)

True Accounts of Going to Pureland (2 & 3)

Record 2

Ngagi from Dartsedo county (householder, 1932-2012)

Summary

Ngagi was a woman who had a very gentle disposition. On her deathbed, she said, "In the past, I only knew that Amitabha’s body was red, I did not know that he had a crown protuberance (ushnisha). But today, I clearly know what Amitabha looks like. Now, Amitabha Buddha has come to fetch me and I am going to Sukhavati." After that, she hurriedly turned to her right side and passed away immediately.

Life Experience

Born on the Tibetan 16th Rabjung Water Monkey Year (1932), Ngagi hailed from Lale Village in Tagong Township, Dartsedo County, Garzê Tibetan Autonomous Prefecture, Sichuan Province. Her father was Tsewang Gongpo, and mother was Yazong. HH Jigme Phuntsok Rinpoche held three Sukhavati grand pujas, and Ngagi participated in the first two pujas. She also vowed to recite four million repetitions of the sacred name of Amitabha Buddha and completed her vow.

Final Moments

Before she passed on, she said to her son Jigme Rigzin and others, "When I visualize the protector Amitabha in my mind, he appears as a red deity. Apart from this, I can’t visualize anything else. But now, when protector Amitabha appears to my eyes, he is not only red in color, but has a flesh protuberance on his crown. So this is how he appears. Now I know what Amitabha really looks like. Amitabha and HH Jigme Phuntsok have arrived to fetch me, I am going to Sukhavati. What are you doing running here and there with the flowers? Help turn my body to the right side." After she hurriedly gave these instructions, Jigme Rigzin and Khenpo Chopal quickly turned Ngagi's body to the right side. She stopped breathing instantly and passed away.

(On 26th July 2020, we (the editors) arrived at Lale village and interviewed Jigme Rigzin, Khenpo Kunpal and others. Their statements were collated in a document and reviewed by themselves. We not only relied on the deceased’s dying words but also collected testimonies from various interviewees who knew of this matter. With strict corroboration from various angles and sources, we concluded that this account was reliable and recorded it here.)

Happier as you age

 HH Jigme Phuntsok Rinpoche:

If one does not consider the future, you will become increasingly unhappy as you age, your body gets weaker and weaker, and the thought of leaving this world will bring immense sadness. 

Conversely, if one accomplishes vast virtues for future lives, you will become increasingly happy and joyful as you age, just like the great Dharma teachers.  It is stated in the Vinaya Sutra: "When life ends, there is joy like being cured of an illness." The closer they get to the end of their lives, the more they resemble healthy individuals, experiencing unimaginable peace and happiness.

Look around and see that many people who do not engage in Dharma practices lose their smiles as they grow older, walking around with a gloomy face. On the other hand, all the pure practitioners, except for someone like me who has a heart condition, will become more and more cheerful, feel more and more satisfied and fulfilled, and feel very positive and optimistic about the future. This is the benefit of Dharma practice in the present life. 

You can observe this for yourself. Take, for example, Gyaltrul Rinpoche, the more he ages, the happier he becomes. By contrast, other normal people of the same age as Rinpoche who have engaged in non-virtue will experience increasing suffering as time passes. This is a most vivid and obvious contrast, am I right? Look at his face now, full of smiles; then look at other people who do not practice, all of them looking depressed, sad or worried.

Listening-contemplation of Dharma

 HH Jigme Phuntsok Rinpoche:

Some people nowadays advise against studying Buddhist texts, claiming that it is meaningless and that one should focus solely on practice and meditation. This view is incorrect. Consider this: if you have never listened to or contemplated the teachings, how can you truly understand how to practice Dharma?

Even if Shakyamuni Buddha were present, he would still emphasize the importance of listening to the teachings, contemplating them, and then engaging in practice. As Sakya Pandita once said, "To practice without listening and contemplating is like a person with no arms trying to climb a cliff—utterly futile!"

However, some so-called "masters" today have no understanding of Buddhist teachings and have never studied any texts. Consequently, they downplay the importance of listening and contemplating, urging people to practice directly. This approach is like the blind leading the blind and misguiding others.

If one has never listened to and reflected upon the Dharma, how can they guide disciples effectively? If they are ignorant of basic Buddhist principles and terminology but discourage others from studying texts, claiming that, with them, practice is more important and theory is not important, such statements are foolish and absurd.

Longchenpa pointed out, "Only those who have brought listening and contemplation to completion can realize Dzogchen." Therefore, if one wishes for results in your practice, extensive listening and contemplation is essential.

In Buddhadharma, I believe there is nothing more important than listening-contemplation. Lala Chokdrup Rinpoche, an extraordinary spiritual teacher who came after Mipham Rinpoche, emphasized, "Those who dislike the activity of listening or teaching the Dharma, or who are unwilling to listen-contemplate the Buddha's teachings will not attain liberation in this life.  For those who slander listening-contemplation of Dharma, temporary and ultimate liberation is as impossible for them as a barren woman giving birth to a son."

Hence, I hope everyone will prioritize listening and contemplating. Otherwise, without the right causes, how can the results arise? The idea of attaining wisdom without study is unsupported in Buddhist scriptures. Engaging in practice without the foundation of listening-contemplation is a type of blind cultivation, and I guarantee that such individuals will not generate the genuine insight that corresponds with Dharma.

Presently, some people isolate themselves in quiet places, meditating all day without giving rise to any thought.  Without the guidance of Dharma pith instructions, even if one sits in dry meditation for five or six years, it is not certain if there will be any progress at all in their practice.

True Accounts of Going to Pureland (1)

Record 1

Yangchen from Hongyuan county (householder, 1925-1997)

Yangchen lived a life without committing serious non-virtue, and she devoted herself diligently to virtuous practices such as prostrations and recitations. In the final days before her passing, she experienced the sensations of walking in a garden filled with flowers and fruits, feeling satisfied after eating fruits. At the moment of her actual passing, she vividly saw Lord Amitabha Buddha and his entourage arriving. She said, "If you make sincere aspirations, they will come true." Subsequently, she peacefully passed away in the posture of a lion lying down.

Life Experience

She was born in the Tibetan 15th Rabjung Wood Ox year (1925) in the Hongyuan District Wache Mawa Serdi Rongta Town of Aba County in Sichuan Province (autonomous region of the Tibetans and Qiang Ethnic Group). Her father's name was Gye Trinley, and her mother's name was Orgyen Wangmo. She had four siblings, and she was the youngest daughter. From her childhood, she refrained from serious negative karma and was a person who joyfully practiced virtuous deeds. Throughout her life, she recited the Mani Mantra approximately two hundred million times, the mantra of Manjushri one hundred million times, the mantra of Amitabha Buddha one hundred million times, and the sacred name of Amitabha Buddha one million times. Though the exact number of prostrations she accumulated is unclear, she worn out about three prostration wooden boards in her life.

Manifestations at the Time of Death

(1) Eating fruits for several days

At the age of seventy-two, in the winter of the Tibetan fire ox year (1997), on the fifteenth day of the eleventh month, which was an auspicious day for Amitabha Buddha, she passed away in the evening. About three days before her passing, she repeatedly told her nephew, Gedra, and others that she felt she had been to a place with many white flowers or was on the way to such a place. Sometimes she felt she was in a place with many fruits or was heading there, saying to Gedra, "When we reach a place with many fruits, pick some and bring them to Kurutso." In her perception, the flowers and fruits became more and more abundant day by day, and in the place where flowers and fruits grew, there were rivers. She said, "My shoes got wet when I crossed the river just now, so I'm putting them in the sun to dry them a little." She only talked about these special experiences.

From those days onward, she refused to eat anything, no matter what food was offered to her. When her family said, "It's time to eat," she replied, "I am not eating; I have ate fruits, and I'm already full. Don't ask me to eat; I'm full, feed Kurutso." She did not feel hungry at all despite not eating anything and genuinely believed she had already eaten, experiencing a sense of fullness.

In general, dreaming of obtaining fruits and eating them is considered a symbol of meritorious deeds in one's lifetime. Buddha Shakyamuni also mentioned in the "Mahayana Sutra for Confessing and Eradicating Negativities and Attaining Buddhahood" that dreaming of obtaining and eating fruits signifies attaining the fruition of qualities in the present life.

(2) Clearly seeing Amitabha Buddha

On the morning of her day of passing, she said, "Kurutso, Lord Amitabha Buddha and his entourage have come to our house! Clean the house and offer incense! If you make sincere aspirations, they will come true." While saying this, she sometimes appeared to fall asleep, and when she seemed to wake up, she said, "Lord Amitabha Buddha and his entourage have come to our house! Offer incense! Can you clean the house a bit more thoroughly? Make the house very clean! Make sincere aspirations, Lord Amitabha Buddha and his entourage have come here already. It is very clear. Did you see them? Quickly look!" Since she kept saying such things, her daughter Kurutso and others around her could only respond, "Yes, we saw, we saw."

She then said to Kurutso, "Now, I am going to the Pure Land. Afterward, you do not need to perform any virtuous merits for me. If there is a need for a so-called 'virtue,' then I already have it. You have already repaid my kindness." She also said, "Kurutso, when I am dying, if there aren't many people present, would you be afraid? If not, there's no need to call many people." So, in the evening, apart from her daughter Kurutso, niece Pematso and two or three other family members, no one else was called. Later, she said, "Place my right hand under my head and my left hand on my body." After arranging herself in the lion-lying posture, she peacefully passed away, as if she had fallen asleep.

(On November 5, 2020, we (the editors) specifically visited the Rongta Village. After gathering the people directly related to this passing story, such as the deceased's daughter Kurutso and niece Pematso, we conducted a detailed interview. According to their accounts, we recorded their statements in a document and asked them to review it. They confirmed that the situation was true as reported, and we corroborated that everyone's statements were consistent. We also rigorously cross-verified the information from multiple sources in a very strict manner before including this account here.)

Slandering the Dharma

HH Dudjom Yangsi Rinpoche Sangye Pema Shepa 

Recently, I've heard people speaking to others: "My luck became worse and worse after practicing Throma" or "My health became worse and worse after practicing Throma"; "I become more and more poor after practicing Throma"... etc. People who say these might only be unintentionally chatting, however he has already made a serious obscuration by slandering the dharma and has violated his samaya vows, and there will still be consequences of slandering the dharma and violating samaya vows even though you were unaware or unintentional. 

We are experiencing sickness, poverty, misfortune and disaster due to the karmic effect of the obscuration by our desire. anger and ignorance which we have created in samsara since infinite billion eons. Those who says such things should look at the cause of sickness and poverty according to the view of Buddhists who believe in karma (cause and effect). If we have never killed any beings in our past life, then none of the powerful demons or black magic are able to make us sick. If we do not have any obscuration by refusing to donate to others out of stinginess, our wealth will not be taken away even if thousands of thieves are around. 

The obscurations we have committed in the past infinite eons are so heavy, which doubtlessly result in experiencing sickness, poverty and disaster in this life.  While facing some misfortunes in life, if we do not reflect and confess the obscurations from our past lives but blame it on the precious dharma which can bring us ultimate happiness. that will be very wrong.  Suppose a very poor and sick person has fortunately met a kind person who takes pity on him and gives him a huge amount of wealth so that he can be lifted out of poverty and be able to treat his sickness. Before he knows how to use his wealth properly. he will remain poor and sick. However, he blames his poverty and sickness on the kind person who gives him wealth. Think about it. How ridiculous this is. 

Our poverty, sickness and pain in this life can be the retribution from past lives. It could also be the mistakes we made in this life, or even the mistakes we have made in the dharma practice. For example, the practice of Throma is a method combined with practicing of Dzogchen (Atiyoga). Does the practitioner understand the view of Dzogchen in the mind? Has the practitioner practiced with compassion? Does the practitioner maintain clean samaya? Does the practitioner practice for worldly rewards such as good fortune, wealth, reputation, well-being? Does the practitioner practice to please lama? Does the practitioner intend to win people's praise by pretending to practice? If the practitioner doesn't practice this Dharma practice with correct intention, many obstacles will occur for sure.  When the obstacle occurs, the practitioner doesn't reflect and confess the mistakes, but blames it on the deity Throma. Is that reasonable? 

There are also people who misunderstand that the meaning of Chod is to cut away all good fortune and merits.  This twisted understanding is a very serious mistake. Frankly, the meaning of Chod is to sever two attachments to understand and reach the truth of the Dzogchen's view.  Those truly accomplished Chod yogis, whether they are in cemeteries or market. we can only see their ragged appearance with our eyes, we are unable to value their true achievements in the dharma practice. There is only ultimate wisdom, compassion and great bliss in the minds of these practitioners. Worldly rewards are like dreams and illusion to them, and their attachments have dissolved into emptiness. It's not because of practicing Chod or Throma that their appearance is humble and abject, it is because they have no needs and desires.  In fact, they have greater wisdom than any other person in their mind which they use to benefit all sentient beings by skilful methods. 

There are also people who mistakenly think Throma is not a method for accumulating merits, so the more he practice the poorer he will get.  Frankly speaking, there is not only Chod in Throma. There are also methods for accumulating merits, such as mandala offering in the basic practice, making offerings in the wisdom sun sadhana, accumulation of merits with siddhi like rain drops, offering to naga king, fire puja for increasing activity etc. Aren't these methods of accumulating merits for practitioners? How can you meet good teachers without merits? How can you sever obstacles without merits? Since a practitioner needs to live a normal live like any ordinary person before he gets enlightened, he needs sufficient merits to keep on practicing. The Throma practice contains all the methods from the basics to Buddhahood for all the practitioners.  It also contains the methods to accumulate the merits we need. 

There are vows of maintaining samaya and ritual of taking samaya water in all the empowerments.  The meaning of samaya water is that it will stay in our mind and bless us till we reach Buddhahood if we maintain samaya vows well; otherwise, it will bring us many misfortunes and sicknesses or even cause us to fall into the three lower realms in future if we violate the samaya vows.  If we feel that our health is not as good as before or that we are often sick after practicing the dharma, it might be a friendly reminder from Dharmapalas telling us that we have done something wrongly. 

People who speak this way have created obscurations heavily without knowing. All the Buddhists believe and follow the four dharma seals (all compounded things are impermanent, all contaminated things are suffering, all phenomena are empty and selfless, nirvana is peace beyond description) taught by Lord Buddha.  The Dharma seal of nirvana indicates that Dharma practice can remove the suffering of samsara and bring the attainment of nirvana beyond samsara.  When you hear someone say "Throma practice makes me sick, makes me poor” etc, this person is creating obscurations by slandering the dharma, and is already turning this method from pure dharma into a contaminated thing that cause us suffering. 

People who speak like this already violate the fourth vow of "slandering mahayana" and the sixth vow of "slandering dharma" within the Bodhisattva vows if he is a Mahayana practitioner. People speak these words also violate the second samaya of 'transgressing the words of buddhas", the sixth samaya of "criticizing the teaching of sutra and tantra" and the twelfth samaya of "upsetting those who have faith in teaching" in the fourteen root samayas that is commonly followed in all the annuttarayoga tantras if he is a Vajrayana practitioner in Mahayana.  

It is mentioned in tantra that the obscuration of violating samaya vows is much heavier than violating vows in Mahayana. It is clearly written in many sutras that the compassionate Buddha reminded us of the seriousness of slandering the Dharma.  People who slander the Dharma will still be suffering in Avici hell even after thousands of Buddhas has taken birth and entered nirvana, which is a time period of over thousands of billion of eons. People who criticize should be very careful and fearful of such a serious consequence. 

It takes infinite thousands of billions of eons for a Buddhist to purify obscurations and accumulate merits before he even hears the name of Throma. We have already received and started the practice of the teaching now. How can we bear to ruin the efforts we have made for infinite thousands of billion eons so carelessly? 

Negative karma or obscuration has no good quality.  Its only good quality is that it can be confessed and purified.  Although slandering the dharma is a serious obscuration, it can still be purified as long as one confesses sincerely. The best way to confess this obscuration is to be aware of the seriousness of the mistake that one has made and to generate the mind of regret like the regret you feel when you know how you will soon die because of taking poison.  With this, confess honestly in front of Lama, tell your Lama what kind of slander you have said and confess in front of him, and take a vow that you will never slander the dharma again in the future, no matter what threats, harms, suffering or difficulties you face. Ask for the teachings of purification from Lama, such as the Vajrasattva teaching and practice it diligently, then the obscuration will be confessed and purified.

The karma of slandering the dharma prevents rebirth in Sukhavati (pureland of Amitabha).  In the sutra of Amitayus, it is stated in the 18th vow of Amitabha that:

"Should I attain Buddhahood, if sentient beings in the ten directions who give rise to sincere faith and joyous aspiration to take rebirth in my pureland, even with (only) ten thoughts, should not take rebirth there, I vow not to attain complete awakening, with the exception of those who have committed the five uninterrupted karmas or slandered the authentic dharma."

The Age of Vajrasattva and Dzogchen

 Kathok Rigzin Chenpo Rinpoche :

In the degenerated age, six types of omens arise:

(1) The Buddha’s blessings do not remain

The supports for the body (of the Triple Gems) are Buddha statues; the supports for the speech are Buddhist scriptures; the supports for the mind are stupas etc.  When sentient beings begin to lose faith in making offerings, then the qualities and blessings in these Buddha statues and supports naturally dissipate and vanish.  This is the meaning of “blessings do not remain”.

The blessings and qualities of the Buddhas appear for the sake of sentient beings.  The Buddhas themselves have already transcended all mundane qualities and passed beyond the desire or wish for anything.  In order to benefit and liberate beings, they manifest all kinds of miraculous powers, skilful means and all the other qualities.

When sentient beings possess faith, even the seed syllable of Tara “TAM”, or the seed syllable of Vajrasattva “HUNG” can represent all the Buddhas and be the object of faith for making offerings.  With faith, one can make offerings to even a rock that is taken to represent all the Buddhas and Bodhisattvas, and one will receive all the Buddhas’ blessings and qualities all the same.

When we create Buddha images and statues nowadays, the purpose is to allow people with faith and devotion to make offerings so that they are benefitted.  Sentient beings who see the Buddha’s image, hear the Dharma or circumambulate the stupas create positive roots of virtue… (but) when sentient beings lack faith, these qualities of Buddha images and statues naturally fade away…

(2)  The earth does not retain its essence

The essence of earth such as gold etc has, in many places, been extracted and refined.  This is to deplete the earth’s essence and is extremely damaging to the environment.  Therefore, earth does not retain its essence.

(3) The Dakinis and Protectors are not able to protect the Terma teachings

In the time of Buddha Shakyamuni and Guru Rinpoche, many teachings have been hidden in the four elements, waiting for the right time and conditions to appear to benefit many sentient beings.  But when the right time arrived, if the person with the right karma did not appear, then it is not possible to retrieve these termas.  The conditions have then been spoilt.  Once the right time has passed, the qualities and power of these treasures will naturally disappear.  This is the meaning of “Dakinis and Protectors not being able to protect the Terma teachings”.

(4)  Sentient beings are not able to trust each other

Sentient beings do not protect their commitments.  They make promises but do not have the integrity to carry out their promises.  Therefore, between friends and family, they have no way to trust each other.  They are often suspicious and doubtful of each other.

(5)  The Arhat-like Vinaya Master is not able to keep his precepts

Some Vinaya Masters, due to various environmental factors and their own mental afflictions, are not able to maintain pure precepts.

(6)  The ordained nuns are unable to remain chaste

Due various inner and outer factors, some nuns are unable to uphold the vows of remaining celibate.  They are unable to protect their bodies etc.

When these omens arise, then there will be many misfortunes and disasters all over the world.  There will be many conflicts and fighting between people.  In the Vajrasattva Tantra, it is stated, “This is the time when Vajrasattva and Dzogchen is propagated.”  The present times are already like this.  In fact, this time has long arrived, and we are already a little late.   Therefore, everyone must quickly engage in the practice of Vajrasattva.

Mother Tantra Practices

Kathok Rigdzin Chenpo Rinpoche:

Among the different practices, the fastest accomplishments come from the mother tantras, between the father and mother tantras, it is the mother tantra (that is faster). In a worldly sense, the mother is most important, the female is very important, similarly, in the Vajrayana, the mother tantras are the most important.  This is particularly so for the female deities.  They have the aspect of being more compassionate, closer to the samayas, swifter and more direct. There are many reasons for this.

In the Vajrayana scriptures, it is mentioned that the three realms, the entire universe in the ten directions, are the pure-realms of the Dakinis.  Where you are now is the pureland of the Dakinis.  Your body is the mandala of the Dakinis. Your mind is the same.  Therefore, you need not seek any other place or seek an external Buddha.  If you have faith in the Dakinis, you will be attuned to them.  

In the history of the Vajrayana, whether it is the new or old translation schools, practice of the Mother Tantras produced the greatest number of accomplished beings.  In the past, it was like that. Now, it remains the same.  Whether they were engaging in Kalachakra, Vajrakilaya, Vajravarahi or Hevajra practice, many of them received attainments through the Mother Tantras.  It produced the greatest number of siddhas.

Among the 84 Mahasiddhas of India, those who attained accomplishments through the Mother Tantra were the most numerous.  Among the 25 disciples of Guru Rinpoche in Tibet, among all of Guru Rinpoche’s disciples, the most accomplishments also came from the practice of the Mother Tantras.

When practicing the Mother Tantras, think of their qualities, benefits and meditation.  When you recite the mantra, all the Dakinis are moved and evoked to bestow blessings.

It is mentioned in many scriptures, whether during the Dharma-transmission of Buddha Shakyamuni or Vajradhara, that the entire world is the mandala of the Dakinis. The mandalas of the Mother Tantras are forever activated and open.  Generally speaking, when we transmit a (tantric) teaching today, upon conclusion, the mandala is immediately dissolved.  However, the mandalas of the Mother Tantras are never dissolved.  The mandalas of Kalachakra, Tara, or the Mother Tantras are always open and existing.  In any case, there is no need to dissolve, as the three realms are the very mandala of the Dakinis. 

There are three types of Dakinis：the realm-born, simultaneously-born, and mantra-born.  These three types of Dakinis are present everywhere.   They appear in pure forms as Buddhas and Bodhisattvas, or impure forms such as ordinary women.  They also appear as animals. Every place is the mandala of the three types of Dakinis. By reciting their mantras, they are present beside you, in your body and mind.  One can sense them and be attuned to them.

In the human body, there are the white and red bodhichitta.  The white bodhichitta is the Dakas, the red bodhichitta is the Dakinis.  In one’s body, the channels, winds and drops are the mandala of the three kinds of Dakinis.  There is no need for construction of other mandalas anew.  This is a sublime method. If you have faith, mantra and visualization, just practice and you will understand yourself.  Your own body which is the mandala of the Dakinis will give you blessings.  Every person, human or non-human, or even animals have this Dakinis’ mandala in their body.  If your mind is in a pure state, in that moment, a hundred thousand Dakinis are moved to give blessings.  This is why the Dakini practice is so special.

The Dakini practices have many precepts (or samayas).  The greatest obstacle for humans is dualistic thinking.  You discriminate and say that this is pure while that is impure.  Pure and impure is just one simple example of this type of discrimination.  We also think in terms of “this is mine, that is my enemy or someone I dislike.  This is close to me, that is far from me.  This is beautiful, that is ugly,”  etc. Such dualistic perceptions prevent us from connecting to the mandala of the Dakinis.  

This is something quite difficult for most of us.  In many stories of the accomplished siddhas, it is recorded that when they met a Dakini, she appeared as a pig, or as a hideous woman, or as a beggar.  When these masters looked down on her, the Dakini disappeared.  There are many such stories.  So it is important to maintain a pure view.  This is the most fundamental root to connecting to the Dakinis.  It is also the root samaya.

The Dakini practices produces swift accomplishments.  However, when your pure view is insufficient, there are also many obstacles.  Therefore, when we look at each practice, we should not just look at the benefits and qualities of the practice, we should also look at the prerequisite conditions for succeeding in this practice.  There is no free lunch in this world.  Everything is the same.  Every wonderful practice comes with its conditions.  Many people look at the amazing achievements in Vajrayana and salivate.  This in itself is good.  You wish to attain accomplishment, that is a good aspiration.  However, the basic samaya or precept is the fourteen root samayas.  You should look at this.  If all the prerequisites are present, then when you practice, blessings come fast.

The methods in Vajrayana definitely produces blessings.  This is doubtless.  Accomplishment will most certainly be attained.  Many mother tantras mention that as times become more degenerate, all kinds of obstacles will appear.  In these times, the Vajrayana methods become more powerful.  In particular, the blessings of the mother tantras become extremely strong.  Other practices are unable to tame the sentient beings in the degenerate age.

So the most useful practices in the end are the Vajrayana practices, especially the mother tantra practices and Dzogchen.  This is mentioned in many mother tantras.  This is the method to turn mental afflictions into the path.  When humans’ mental afflictions are especially heavy, to just get rid of these afflictions is next to impossible, so it is better to use methods like transformation.  One is not eliminating the afflictions directly, but using other concepts to transform the affliction.

Delog Practitioners

 Kathok Rigdzin Chenpo Rinpoche:

In history, there have been many accomplished individuals who entered the bardo (intermediate state) and documented their experiences. This is not mere talk; some people can remain in a state of deep meditation for seven days or even several weeks, appearing to have no breath and resembling death. Many examples of individuals appearing to die and then revive exist, with a majority being women, and fewer being men. 

In the 1930s and 1940s in Tibet, there was a woman called Shejung Khandroma, a yogini who appeared dirty and would sleep on the streets every day alongside stray dogs. Though widely known as a Dakini, she did not accept offerings. When someone asked her about past lives, she would tell them.  Sometimes, she gave teachings, but she did not accept any disciples. What I mean by not accepting disciples is that  there was no fixed place or monastery for her to teach; she would do so spontaneously anywhere and anytime and disciples would then go back to practice, without a system of managing the sangha.  She just lived sleeping on the streets. Nevertheless, she would often enter into deep meditation for seven days or more. Before entering meditation, she would instruct others not to disturb her body. It seemed as if she was asleep, and sometimes it felt like she had stopped breathing. However, upon awakening, she would share many experiences from the bardo.

Many people asked her about the whereabouts of their deceased ancestors, parents, and family members within the six realms, and she knew about every being in the six realms. She would describe the bodily characteristics, wishes, and secrets of those who had passed away, whether between father and son, husband and wife, or among siblings etc. She could clearly say the hidden family secrets.  It was not through words but through telepathic communication. Therefore, many people had great faith in her. She documented her experiences in the bardo in a book. In the Dege region, there was also a laywoman named Lingsa Chokyi who wrote a similar book about the bardo, with experiences similar to Shejung Khandroma.

In recent years, one of my teacher, Pewar Tulku Rinpoche, had a female disciple who passed away also had such experiences. Although her time spent in meditation were not as long, sometimes lasting three days or at most seven days, during these periods of meditative equipoise, she would undergo experiences in the bardo, reaching the realms of hells and hungry ghosts.

The messages conveyed through their bardo experiences are a call for people to do more good deeds, engage in virtuous activities, and to recite specific mantras and prayers such as those of Amitabha Buddha, Akshobhya, and Guru Rinpoche regularly.

Accomplishment through Guru Rinpoche mantra

Kathok Rigzin Chenpo Rinpoche:

Many people attained accomplishment by reciting the Guru Rinpoche mantra their entire life

Since I was young, I have had great faith in Guru Rinpoche and recited his mantra. I did not recite many mantras as I wasn’t very diligent.  The numbers are not as many as others who would recite huge numbers such as several hundred millions, or three or four hundred millions etc.  I did not even recite as many Guru Rinpoche mantras as my mother.  My mother recited more mantras than me.  She has always been very devoted to Guru Rinpoche.  But I feel that in terms of faith, I have slightly more faith than my mother.  Although it is not right to compare with my mother, but when my mother met some problems or obstacles, she always tried to find other methods to solve it. But for me, it was enough to supplicate Guru Rinpoche.  My mother believed in Guru Rinpoche from childhood.  Many old men and women in Tibet recited Guru Rinpoche’s mantra.  The numbers they accumulated were far more than what I have accumulated.  This is pretty common.  (In Tibet, it is very common for old people to have accumulated several hundreds of million of mantras)

We see that many people who practice Guru Rinpoche eliminate many obstacles, especially obstacles in their Dharma practice.  When they die, they often die with full mastery and freedom.  A few years ago in Gantse, an old lady who was not educated-- she considered herself my disciple and had attended my teachings.  She did not know how to read Tibetan but she recited an enormous number of Guru Rinpoche mantras.  When I gave empowerment, she made offerings to me and requested my dedication.  So I dedicated the merits for her.  A few days before she passed away, she dreamt of Guru Rinpoche.  After that, she said that all her affairs had been set in order.  She stayed at home chanting Guru Rinpoche’s mantra happily and passed away like this. 

Last year, in Rebkong (Qinghai), a Ngakpa (mantric practitioner) passed away.  It was the same. After he finished his teachings, he returned home and fell sick. It was very serious. Later I transmitted some teachings to him and told him to supplicate Guru Rinpoche.  When he was passing away, some relatives and close friends were around him, everyone chanted the Guru Rinpoche mantra and he departed while reciting the mantra in a joyful and happy manner.  When you are sick or dying, Guru Rinpoche practice is very important.  If you have strong faith, blessings are sure to come, there is absolutely no doubt about this!

Statue of Manjushri

Miguel Schwebe recounted his conversation with HH Jigme Phuntsok Rinpoche:

I asked HH, “Did you see Manjushri Bodhisattva in your trip to Wutaishan?”

HH replied, “Yes, when I completed the retreat in Sudhana’s cave. I saw Manjushri with my own eyes. That was when I knew that the retreat had been very successful.”

I asked again, “Did Manjushri give you anything?”

HH said, “Yes.”  Then he touched the crown of his head and a statue appeared in his hand. He did not search for it in his bag, or on the table, but simply touched his crown. Then the statue of Manjushri appeared out of thin air.  HH passed the statue to me and I received it with both hands. My eyes were fixed on the statue and I was very excited, thinking, “This is extraordinary, I can’t believe that I have the chance to hold a statue of Manjushri bestowed by Manjushri himself.”  The statue was very exquisite, intricate and beautiful. It felt heavy in my hands and was certainly not an illusion.

I held the statue in my hands for about three to four minutes and returned it to HH. Then it disappeared in his hands.

Seeing this, I thought, “Is this what they call a miraculous power?” In the past, I had done retreat with many lamas and seen their miraculous powers but this was not the same.  I was astounded… I would probably never witness such a feat ever again. I was very lucky.

Miguel demonstrating the size of the Manjushri statue

Don't slander teachers

In a sutra it was said that there were ten Bodhisattvas who had exerted themselves in practice for seven years but with no result. Another Bodhisattva Undaunted requested Lord Buddha to explain why these ten Bodhisattvas had no results in their practice. Lord Buddha explained that they were obscured by having slandered a Dharma teacher in a past life.  

The result of this act, according to Lord Buddha, is that “As that action ripened, they were born in the hells for ninety thousand years. Then, for five hundred consecutive lifetimes they were born in the human realm as impotent, as barbarians, and into families with wrong views. After that, for six hundred lifetimes they were born blind and mute. Then, for seven hundred lifetimes they went forth and remained ordained for the rest of their lives, but they died without having attained dharaṇi. That is the karmic obscuration veiling these noble sons.”

Further, Lord Buddha advised:

“Noble son, you should therefore trust this and understand it. Having heard this Dharma discourse, you should never speak of a Dharma teacher having flawed discipline (conduct), even if you witness it in person, let alone hear word of it.”

“Noble son, if one person were to pluck out the eyes of all beings, and another were to take a disparaging view of a Dharma teacher, the latter would commit an act of even graver negativity than the former. If one person were to bind all beings in fetters, and another were to turn his back on meeting a Dharma teacher, the unmeritorious act committed by the former would be nowhere near even a hundredth part of the unmeritorious act committed by the latter. It would be nowhere near even a thousandth, or a one hundred thousandth part. No number, fraction, quantity, analogy, or comparison would come close. Why is that? Because whoever denigrates a Dharma teacher denigrates the Buddha. If you wish to honor the Buddha, you should honor a Dharma teacher. If you wish to worship the Buddha, you should worship a Dharma teacher. If you wish to pay homage to the Buddha, you should pay homage to a Dharma teacher."

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