Record 18
Losang Dondrup from Xinlong County (Householder, 1935-2016)Summary
Losang Dondrup lived a simple and virtuous life. Before his passing, he said, "Amitabha Buddha has arrived. I am going to the Pureland. Take these clothes away, offer butter lamps, I am going to the Pureland." Then, he passed away.
Life Story
Losang was born in the 16th Tibetan Rabjung Wood Pig year (1935) in Ségü Village, Lata Township, Xinlong County, Ganzi Tibetan Autonomous Prefecture, Sichuan Province. In his hometown, it was said that he was one of the best examples of having lived a life strictly observing cause-and-effect. In terms of virtues of body and speech, he completed five million recitations of Amitabha Buddha’s name and approximately thirty million recitations of other mantras, including the Mani mantra. From the age of seventeen until his passing, he recited the Stainless White Lotus Confession Text one hundred times daily without interruption (amounting to about 2.5 million recitations in all).
Signs at the Time of Passing
He told his daughter, the nun Tsering Drolma, "Child, I will pass away this year due to this illness. But I have sincerely recited Amitabha Buddha’s name, so I have nothing to fear. After discarding this body, I will no longer need to wander in samsara."
That autumn, in the Tibetan eighth month, he suffered from a lung disease and became unresponsive for about ten days. His family invited Chökyi Nyima Rinpoche of Linglung Monastery and other lamas to perform phowa (transference of consciousness), guidance for the dying, Guru Yoga, and the Akshobhya Buddha empowerment.
With his hands joined, Losang said to the nun Tsering Drolma, "Child, did Buddha Amitabha come to our home today?"
The nun replied, "Father, are you referring to Chökyi Nyima Rinpoche?" He replied, "No, child, I’m referring to Buddha Amitabha. Today, Amitabha has come to our home. Since that’s the case, the true Pureland is right here."
One day, he said: "Today, clean the entire house thoroughly and adorn the room with bright colors. I must also bathe properly. Today, the compassionate Amitabha Buddha has come to me. Tomorrow, the lamas will also arrive."
At one point, Losang said, "I need to use the restroom." His family supported him on both sides and helped him to the door of the toilet, but he said, "I cannot relieve myself here. This is a pureland, filled with flowers, a pure and pleasing place. I won’t go now." His children said, "Father, this is our home’s restroom, so it’s fine." But he insisted, "No, not now." They had no choice but to help him back to his bed.
When they tried to dress him in a yellow shirt, he said: "Child, I don’t need to wear this now. I am going to the Pureland. When going to the Pureland, one does not need to wear their own clothes. I won’t wear it." Thus, he refused to let them dress him.
Later, he took his daughter-in-law Tsering Paldron’s hand and said, "Child, I am grateful to you. Our family is large with many elders, you have worked very hard. After this is done, everything will finally be over. Soon, I, your father, will go to the Pureland. Although I cannot offer you any material benefit now, I will make the aspiration before I die that you too will be reborn in the Pureland where I am about to go." Holding her hand tightly, he made this aspiration.
Then Losang said, “We will not meet again in this world, but we will definitely meet again in the Pureland. So do not grieve. There is no one who grows old and not die. All of you should not be sad when I die. I am going to the Pureland."
The next evening, during dinner, Losang said, "If there is a shawl, place it over me. As for my other clothes, blankets and whatever belongings—take them all away." Once everything was arranged as he instructed, he said, "Now, light a butter lamp. I am going to the Pureland."
Following his words, they lit a butter lamp. Then, gripping the edge of the shawl covering him, Losang said, "Time to go. Let’s go to the Pureland." His children and relatives, gathered quietly around him, remained silent. He repeated, "Let’s go now. What’s the matter? Are you not coming? We go to the Pureland now."
So the family held on to the edge of the shawl, gently shook it back and forth while replying him. Losang then said, "Oh! Now we are going." When the family members stopped moving the shawl, Losang said, "Now we’re not moving again!"
In this way, Losang’s family continued to sway the edge of the shawl covering him for the entire night, while Losang remained certain that he was going to the Pureland. At eleven o’clock the next morning, without any signs of pain or distress, he peacefully ceased breathing.
Investigation and Verification
On July 22, 2020, we personally visited the home of the deceased in Xinlong County, Ganzi Prefecture, and interviewed his son Gara Dondrup, nephew Jampa, daughter-in-law Tsering Paldron, and others connected to this event. Later, on August 18 of the same year, we also gathered additional details from his daughter Tsering Drolma. All testimonies were consistent. After rigorous cross-verification from multiple sources, we have included this record here.
Record 19
Bulo from Rangtang County (Householder, 1934-2006)
Summary
Bulo was a nomadic herder who had faith in the Three Jewels and a deep belief in cause-and-effect since young. At the time of her passing, she said, “Amitabha Buddha has come. Clean the house, offer butter lamps and water bowls.” Then, without any suffering, she passed away.
Life Story
Bulo was born in the 16th Tibetan Rabjung Wood Dog (1934) in Kalong Village, Wuyi Township, Rangtang County, Aba Tibetan and Qiang Autonomous Prefecture, Sichuan Province. She was married and childless. As she approached seventy years of age, she hired a worker to manage the family’s livestock. After her husband passed away, she was quite elderly, her relatives said to her, “You shouldn’t take care of these livestock anymore. It would be better to sell them.”
However, Bulo said, “No, if these animals were sold, they are likely to be slaughtered, so all of them should be offered to Larung Monastery.” According to her wishes, apart from the eight or nine yaks she relied on for daily needs, the rest of the animals were offered to Larung.
Bulo was a kind-hearted person. Although she never attended school, she learned the King of Aspiration Prayers and Chakme Rinpoche’s Aspiration for Rebirth in Sukhavati from others and recited them as her daily practice.
There was also a remarkable incident. When she was around fifty years old, she picked up a single page of a story about King Gesar’s horse race in the tent. By studying it on her own, she learned to recognize some characters and later was able to recite texts such as The Seven Chapter Supplication to Guru Rinpoche and The Extensive Biography of Guru Rinpoche. From that time until her passing, she regularly recited the Seven-Chapter Supplication Prayer to Guru Rinpoche and other texts.
As long as she had even a small amount of wealth for her own use, Bulo would devote it entirely to virtuous deeds. A sheepskin robe was Bulo’s most valuable possession, yet she joyfully offered it to fund the carving of the Sutra of Great Liberation in stone. She commissioned the carving of this sutra many times and was a person diligent in virtuous practice.
Signs at the Time of Death
Bulo was unwell for some time. One morning, six or seven days later, when the sun had risen, she said to her husband’s younger sister, Dola, “Go and call Lama Trinley Osel.” When the lama arrived, she said, “Protector Amitabha Buddha has come. Clean the house and arrange the butter lamps and water offerings.”
Lama Trinley Osel later told Lama Tsenlo and others, “We saw that she could barely contain her excitement and joy.” Lama Tsenlo later communicated this to us. Shortly after saying this, Bulo passed away without any pain or fear, like a butter lamp going out when the oil is exhausted.
Investigation and Verification
On December 24, 2020, we, the editors, went to Kalong Village in Rangtang County to conduct detailed interviews and investigations with local grassroots cadre Desang and Lama Tsenlo. They had previously researched on this story in the village for some time. In particular, the cadre Desang is regarded as a person of high moral character in the village. We also verified the story through other sources before including this account here.
Bulo from Rangtang County (Householder, 1934-2006)
Summary
Bulo was a nomadic herder who had faith in the Three Jewels and a deep belief in cause-and-effect since young. At the time of her passing, she said, “Amitabha Buddha has come. Clean the house, offer butter lamps and water bowls.” Then, without any suffering, she passed away.
Life Story
Bulo was born in the 16th Tibetan Rabjung Wood Dog (1934) in Kalong Village, Wuyi Township, Rangtang County, Aba Tibetan and Qiang Autonomous Prefecture, Sichuan Province. She was married and childless. As she approached seventy years of age, she hired a worker to manage the family’s livestock. After her husband passed away, she was quite elderly, her relatives said to her, “You shouldn’t take care of these livestock anymore. It would be better to sell them.”
However, Bulo said, “No, if these animals were sold, they are likely to be slaughtered, so all of them should be offered to Larung Monastery.” According to her wishes, apart from the eight or nine yaks she relied on for daily needs, the rest of the animals were offered to Larung.
Bulo was a kind-hearted person. Although she never attended school, she learned the King of Aspiration Prayers and Chakme Rinpoche’s Aspiration for Rebirth in Sukhavati from others and recited them as her daily practice.
There was also a remarkable incident. When she was around fifty years old, she picked up a single page of a story about King Gesar’s horse race in the tent. By studying it on her own, she learned to recognize some characters and later was able to recite texts such as The Seven Chapter Supplication to Guru Rinpoche and The Extensive Biography of Guru Rinpoche. From that time until her passing, she regularly recited the Seven-Chapter Supplication Prayer to Guru Rinpoche and other texts.
As long as she had even a small amount of wealth for her own use, Bulo would devote it entirely to virtuous deeds. A sheepskin robe was Bulo’s most valuable possession, yet she joyfully offered it to fund the carving of the Sutra of Great Liberation in stone. She commissioned the carving of this sutra many times and was a person diligent in virtuous practice.
Signs at the Time of Death
Bulo was unwell for some time. One morning, six or seven days later, when the sun had risen, she said to her husband’s younger sister, Dola, “Go and call Lama Trinley Osel.” When the lama arrived, she said, “Protector Amitabha Buddha has come. Clean the house and arrange the butter lamps and water offerings.”
Lama Trinley Osel later told Lama Tsenlo and others, “We saw that she could barely contain her excitement and joy.” Lama Tsenlo later communicated this to us. Shortly after saying this, Bulo passed away without any pain or fear, like a butter lamp going out when the oil is exhausted.
Investigation and Verification
On December 24, 2020, we, the editors, went to Kalong Village in Rangtang County to conduct detailed interviews and investigations with local grassroots cadre Desang and Lama Tsenlo. They had previously researched on this story in the village for some time. In particular, the cadre Desang is regarded as a person of high moral character in the village. We also verified the story through other sources before including this account here.
Record 20
Buku from Banma County (Nun, 1979 – 2007)
Summary
Buku was ordained as a nun at the age of seventeen and passed away at twenty-nine. Before her death, her last words to her elder brother and others were, “Tell Father and Mother that I am going to Sukhavati. They do not need to offer Sur (smoke offering for bardo beings) for me. Although I am not able to bring much benefit to sentient beings in this life, but I have sufficient accumulation of merits for next life. HH Jigme Phuntsok has come to fetch me.” Then, she passed on.
Life Experience
Buku was born in the Tibetan 16th Rabjung Earth Sheep year (1979) in Dengta Village, Banma County, Golog Tibetan Autonomous Prefecture, Qinghai Province. Her father was named Acho, and her mother Zangri.
In 1995, she was ordained at Larung Monastery’s Khandroling in Sertar. In 2006, she contracted tuberculosis and sought treatment in many places, but did not recover. Eventually, she returned to Larung Monastery.
Buku said to her younger sister Chokyi, “I need to go into retreat now to recite Amitabha’s name. You should temporarily move to somewhere else. I have not completed my recitation of Amitabha’s name yet. During this retreat, I may die.” Buku thus entered retreat and practiced recitation of Amitabha’s name for about a month.
Signs at the Time of Death
(1) Final Words for Her Parents
After returning to her hometown, she stayed at her uncle’s home. One night, she said to her brother, Khenpo Thegcho, “Brother, come and sit by me.” After he was seated, she said, “HH Jigme Phuntsok has come to take me. I must go now. I won’t be able to see Father and Mother, please tell them that I am going to Sukhavati. They do not need to do Sur smoke offering for me. I can’t bring much benefit to sentient beings in this life, but I do have the necessary merits for the next life. Brother, these are my final words to you.”
Before this, she had also made similar statements to her uncle Dache and his wife.
(2) Conversations Between Siblings
Khenpo Thegcho told us, “At that point, I thought that people do get confused and say similar things like ‘I’m going to die,’ but in the end they don't die. Such things happened before frequently. So I thought our nun was the same case —saying this type of things but later getting embarrassed. I never imagined that she was really going to die.
“Later, she said, ‘Ah! HH Jigme Phuntsok has come. He is going to take me, he has come to receive me!’ As she spoke, she joined her palms and stared straight ahead, saying, ‘Display HH Jigme Phuntsok’s photo.’
“For a long time, I believed that she was just delirious and did not think that HH Jigme Phuntsok had truly come to receive her and that she was dying, so I did not put up HH Jigme Phuntsok’s photo.
“After a while, she said again, ‘Ah! Now HH Jigme Phuntsok has come for the second time. He will only come to take me three times.’
“That night, she said many things like ‘I am going to Sukhavati,’ but I only wanted her to go to sleep and tried to stop her from talking so much. Other than that, I did not do anything else to help.
“There was a small image of Amoghapāśa (a form of Avalokiteshvara) on the upper part of the wall. After looking at it, she called me, ‘Brother! Brother!’ When I responded, she asked, ‘On top of Avalokiteśvara’s head, there is a red Buddha—what is that?’
“I said, ‘That is Amitabha Buddha.’
“She said, ‘That Buddha is radiant red, sometimes becoming bigger, sometimes smaller. That Buddha is moving—what’s going on?’
“I replied, ‘That’s because you are staring too intently.’
“She said, ‘If it’s because I’m staring, then why isn’t Avalokiteśvara moving?’
“I repeated, ‘It’s not moving. It’s just a difference in size.’
“Another time, she called out, ‘Brother! Brother!’ But I didn’t respond and fell asleep. After a while, her breathing became unusual. I got scared and was about to call a doctor.
“Buku said, ‘If you are going to look for a doctor, you should go after dawn. You won’t find one before daybreak. Wait until dawn, I’m fine.’”
That day, she endured intense pain. The more intense the pain became, the louder she recited the prayer to HH Jigme Phuntsok,
She also recited, ‘Jigme Phuntsok, look upon me with compassion!’ While reciting, she sat upright with her body straight and her palms joined.
Chokyi also told us: ‘Not only that time, usually, whenever her pain became unbearable, she would fervently pray to HH and aspire to absorb the sufferings of all sick beings, wishing that these sufferings might ripen upon herself.’ This was how she practiced the exchange of suffering and happiness—giving her own happiness to sentient beings and taking their suffering upon herself.
At another time, she said excitedly, ‘HH Jigme Phuntsok has come! Have you seen him? Chokyi, did you see him?’ She also scolded Chodo and others, saying, ‘Why didn’t you clean the place where HH is staying?’ etc.
In short, from her behavior it became very clear that, in her own perception, HH had truly come to receive her. There were about six or seven people present who personally witnessed this.
On another occasion, while enduring pain, she said to Khenpo Thegcho, ‘Brother, recite the Guru Yoga liturgy.’
Khenpo said, “So I recited the supplication prayer to HH. But Buku said, ‘That’s not what I meant, I am referring to the entire Guru Yoga liturgy.’ I brushed it off casually, saying, ‘I can’t recite it from memory.’ Buku remarked, ‘Aren’t you a Khenpo? How useless! Go call Chodo, he can recite it.’”
As she instructed, Chodo was called over. When the pain was intense, Buku could only remember the Guru Yoga liturgy in a fragmented way. This went on for a day or two.
On the night of the 29th of that month, the siblings all stayed by Buku’s side. Around two o’clock in the morning, she said, ‘Chokyi says my illness is very serious, but I don’t feel sick at all. I am very well.’ Everyone chatted together like this until dawn.
Buku then said, “Now I should go. I have sufficient merits to leave now. I should leave now.’
After that, she could no longer speak. Everyone prepared to send her to the hospital, but before they could leave, Buku slowly stopped breathing and passed away.”
Khenpo Thegcho said, “If I were not someone who doubts everything, then at that time I could have properly helped and reminded her, and it would certainly have been beneficial. But I did nothing at all, and I deeply regret it.”
Investigation and Verification
On March 26 and May 30, 2022, we interviewed Khenpo Thegcho and the nun Chokyi at Larung Gar in Sertar, Ganzi Prefecture. We compiled this account based on their testimony, and they verified its accuracy. After checking thoroughly and determining it to be reliable, we included this account here.
Buku from Banma County (Nun, 1979 – 2007)
Summary
Buku was ordained as a nun at the age of seventeen and passed away at twenty-nine. Before her death, her last words to her elder brother and others were, “Tell Father and Mother that I am going to Sukhavati. They do not need to offer Sur (smoke offering for bardo beings) for me. Although I am not able to bring much benefit to sentient beings in this life, but I have sufficient accumulation of merits for next life. HH Jigme Phuntsok has come to fetch me.” Then, she passed on.
Life Experience
Buku was born in the Tibetan 16th Rabjung Earth Sheep year (1979) in Dengta Village, Banma County, Golog Tibetan Autonomous Prefecture, Qinghai Province. Her father was named Acho, and her mother Zangri.
In 1995, she was ordained at Larung Monastery’s Khandroling in Sertar. In 2006, she contracted tuberculosis and sought treatment in many places, but did not recover. Eventually, she returned to Larung Monastery.
Buku said to her younger sister Chokyi, “I need to go into retreat now to recite Amitabha’s name. You should temporarily move to somewhere else. I have not completed my recitation of Amitabha’s name yet. During this retreat, I may die.” Buku thus entered retreat and practiced recitation of Amitabha’s name for about a month.
Signs at the Time of Death
(1) Final Words for Her Parents
After returning to her hometown, she stayed at her uncle’s home. One night, she said to her brother, Khenpo Thegcho, “Brother, come and sit by me.” After he was seated, she said, “HH Jigme Phuntsok has come to take me. I must go now. I won’t be able to see Father and Mother, please tell them that I am going to Sukhavati. They do not need to do Sur smoke offering for me. I can’t bring much benefit to sentient beings in this life, but I do have the necessary merits for the next life. Brother, these are my final words to you.”
Before this, she had also made similar statements to her uncle Dache and his wife.
(2) Conversations Between Siblings
Khenpo Thegcho told us, “At that point, I thought that people do get confused and say similar things like ‘I’m going to die,’ but in the end they don't die. Such things happened before frequently. So I thought our nun was the same case —saying this type of things but later getting embarrassed. I never imagined that she was really going to die.
“Later, she said, ‘Ah! HH Jigme Phuntsok has come. He is going to take me, he has come to receive me!’ As she spoke, she joined her palms and stared straight ahead, saying, ‘Display HH Jigme Phuntsok’s photo.’
“For a long time, I believed that she was just delirious and did not think that HH Jigme Phuntsok had truly come to receive her and that she was dying, so I did not put up HH Jigme Phuntsok’s photo.
“After a while, she said again, ‘Ah! Now HH Jigme Phuntsok has come for the second time. He will only come to take me three times.’
“That night, she said many things like ‘I am going to Sukhavati,’ but I only wanted her to go to sleep and tried to stop her from talking so much. Other than that, I did not do anything else to help.
“There was a small image of Amoghapāśa (a form of Avalokiteshvara) on the upper part of the wall. After looking at it, she called me, ‘Brother! Brother!’ When I responded, she asked, ‘On top of Avalokiteśvara’s head, there is a red Buddha—what is that?’
“I said, ‘That is Amitabha Buddha.’
“She said, ‘That Buddha is radiant red, sometimes becoming bigger, sometimes smaller. That Buddha is moving—what’s going on?’
“I replied, ‘That’s because you are staring too intently.’
“She said, ‘If it’s because I’m staring, then why isn’t Avalokiteśvara moving?’
“I repeated, ‘It’s not moving. It’s just a difference in size.’
“Another time, she called out, ‘Brother! Brother!’ But I didn’t respond and fell asleep. After a while, her breathing became unusual. I got scared and was about to call a doctor.
“Buku said, ‘If you are going to look for a doctor, you should go after dawn. You won’t find one before daybreak. Wait until dawn, I’m fine.’”
That day, she endured intense pain. The more intense the pain became, the louder she recited the prayer to HH Jigme Phuntsok,
"In the great pure land of the sacred realm, Five-Peaked Mount Wutai,
The one into whose heart Manjushri’s wisdom entered,
At the feet of Jigmey Phuntsok I sincerely pray:
Please transmit realization from your wisdom mind."
The one into whose heart Manjushri’s wisdom entered,
At the feet of Jigmey Phuntsok I sincerely pray:
Please transmit realization from your wisdom mind."
She also recited, ‘Jigme Phuntsok, look upon me with compassion!’ While reciting, she sat upright with her body straight and her palms joined.
Chokyi also told us: ‘Not only that time, usually, whenever her pain became unbearable, she would fervently pray to HH and aspire to absorb the sufferings of all sick beings, wishing that these sufferings might ripen upon herself.’ This was how she practiced the exchange of suffering and happiness—giving her own happiness to sentient beings and taking their suffering upon herself.
At another time, she said excitedly, ‘HH Jigme Phuntsok has come! Have you seen him? Chokyi, did you see him?’ She also scolded Chodo and others, saying, ‘Why didn’t you clean the place where HH is staying?’ etc.
In short, from her behavior it became very clear that, in her own perception, HH had truly come to receive her. There were about six or seven people present who personally witnessed this.
On another occasion, while enduring pain, she said to Khenpo Thegcho, ‘Brother, recite the Guru Yoga liturgy.’
Khenpo said, “So I recited the supplication prayer to HH. But Buku said, ‘That’s not what I meant, I am referring to the entire Guru Yoga liturgy.’ I brushed it off casually, saying, ‘I can’t recite it from memory.’ Buku remarked, ‘Aren’t you a Khenpo? How useless! Go call Chodo, he can recite it.’”
As she instructed, Chodo was called over. When the pain was intense, Buku could only remember the Guru Yoga liturgy in a fragmented way. This went on for a day or two.
On the night of the 29th of that month, the siblings all stayed by Buku’s side. Around two o’clock in the morning, she said, ‘Chokyi says my illness is very serious, but I don’t feel sick at all. I am very well.’ Everyone chatted together like this until dawn.
Buku then said, “Now I should go. I have sufficient merits to leave now. I should leave now.’
After that, she could no longer speak. Everyone prepared to send her to the hospital, but before they could leave, Buku slowly stopped breathing and passed away.”
Khenpo Thegcho said, “If I were not someone who doubts everything, then at that time I could have properly helped and reminded her, and it would certainly have been beneficial. But I did nothing at all, and I deeply regret it.”
Investigation and Verification
On March 26 and May 30, 2022, we interviewed Khenpo Thegcho and the nun Chokyi at Larung Gar in Sertar, Ganzi Prefecture. We compiled this account based on their testimony, and they verified its accuracy. After checking thoroughly and determining it to be reliable, we included this account here.
Record 21
Kunga Ta from Luhuo County (Monk, 1998 – 2019)
Summary
Kunga always kept Tiktsa Rinpoche and Guru Padmasambhava in his mind, apart from them, he thought of little else. Before his passing, he told his mother, brother, grandmother and his relative Ani Yangzom Drolma, “I am going to Sukhavati.” He also said, “Tonight I will die.” That evening, Kunga was so happy that he could barely contain it. He passed away from this life in a state of happiness.
Life Story
(1) Tiktsa Rinpoche and Guru Padmasambhava
This young monk was born in the Tibetan 17th Rabjung Earth Tiger year (1998) in a nomadic family in Lower Lokhema village, Luhuo County, Ganzi Tibetan Autonomous Prefecture, Sichuan Province. His mother’s name was Tsola.
When Kunga was about two or three years old he suffered from lung disease and as he grew older he would occasionally lose consciousness. Since childhood, his mind was set only on Tiktsa Rinpoche and Guru Padmasambhava and nothing else.
Kunga always carried pictures of Rinpoche and Padmasambhava wherever he went. His hobby was to write their names on every piece of paper he could get hold of, continuously writing until it was very late and refusing to go to bed. When he woke up in the morning, he would say, “Good morning, Tiktsa Rinpoche and Padmasambhava. I am a child who can’t do anything well. I woke up late this morning.” He was a person like that.
(2) Main practice of virtue— Observing the Mahayana Fasting Precepts
Kunga loved to uphold the Mahayana fasting precepts. In his village, the precepts were usually transmitted on the tenth day of each month. He often lamented, “Guru Rinpoche’s auspicious day takes so long to come, it is so hard to wait for it!” His family, fearing that he might faint during the fasting due to his poor health, did not allow him to go receive the precepts. But he went secretly anyway. He often said to his mother, “Mother, I want to observe the fasting precepts. It is fine even if I die while observing the precepts. ”
Every morning, Kunga would wake up at 5am to make prostrations and recite the King of Aspiration Prayers and The Aspiration Prayer for Rebirth in Sukhavati. He completed all his practices before dawn. His mother thought that winter mornings were especially cold and told him, “Child, you are sick and it is very cold in the morning. You need not get up so early. You can prostrate and recite at other times too.”
But Kunga always replied, “Mother, if it benefits sentient beings in the six realms, then it does not matter whether I am cold or not. Being cold is fine.”
Signs at the Time of Passing
About two months before his death, he said, “Mother, I want to go to the Glorious Copper-Colored Mountain when I die. The Glorious Copper-Colored Mountain is a Nirmanakaya pureland. Tiktsa Rinpoche and Padmasambhava are there. That is Tiktsa Rinpoche’s pure land, isn’t it?” and so forth.
His mother replied, “My child, if you go to Sukhavati, you can visit any Buddha in their pureland in the morning or afternoon as you wish and then return to Sukhavati, isn’t that so? You can also go to the Glorious Copper-Colored Mountain to request empowerments. Isn’t that said in the Aspiration Prayer for Rebirth in Sukhavati that you often recite?”
Kunga said, “Ah! That’s true! In the Aspiration Prayer for Rebirth in Sukhavati by Chakme Rinpoche, it says,
He then explained these verses in detail.
Another time, he said, “I truly want to go to Sukhavati!”
Normally, he liked to save money, but during those days he said, “Don’t put any money into my wallet at all.” Once, Karma Tso came to visit him while he was ill. She handed to Kunga’s mother the money she had brought from his aunt Bawu along with her own money, saying, “Give it to the child when he wakes up.”
When his mother gave him the money, he said, “Mother, please tell sister that I don’t want this money. I have no use for money now.” His mother said, “Your sister came all the way from Luhuo County to see you. Just thank her and accept it.”
Kunga replied, “Alright, mother. Is this money from my aunt and sister meant to be an auspicious interdependence for my rebirth in Sukhavati?”
Tsola replied, “Yes.”
Kunga said, “Then that’s fine, I’ll accept it. Give all my money to my uncle, Sogyapo.”
On the day of his passing, he said to his mother, “If I die, will grandmother be heartbroken and cry? Since I will die tonight, should we tell grandmother? It would be better if grandmother came today.”
They called his grandmother over. Tsola said, “Good child, when grandmother comes, don’t say things like ‘I’m going to die.’ She is old and her heart will be sad.”
Kunga replied, “Mother, can I mention just a little to grandmother?”
Tsola said, “Child, you decide for yourself.”
Kunga said to his grandmother, “My dear Grandmother, I am going to Sukhavati. Please don’t be sad for me. In truth, there is no cause for sadness— it is just time for me to give away my body.” He said many such words.
His grandmother replied, “Grandson, when you recover, come happily to my home.”
Kunga said, “Grandmother, it’s not that I will come to your home, today it is you who have come here. Now my heart is at peace.”
At that moment, there was a special feeling of joy.
That same day, he also said to his brother, Gonseng Dondrub, “Brother, behave well. I am going to Sukhavati now.”
Kunga said to his mother, “Mother, after I die, don’t cry. It is really time for me to go to Sukhavati. I am very happy. After I die, don’t be sad, live on happily.”
He also said to Sonam Yangdrak and Aunt Yangbu, “Live well. I am going to Sukhavati.”
Usually, Kunga had a habit of calling his mother now and then. Yet that day, apart from repeatedly saying “I am going to Sukhavati,” and showing great joy about leaving, he displayed no attachment to his mother at all.
In the evening, as the sun was setting, the nun Yangzom Drolma made a video call to Kunga from Larung Gar. He said, “Ani-la (honorific for nun), I am going to Sukhavati, I am going to a pure realm. Grandmother came today. Ani, Tiktsa Rinpoche and Padmasambhava… Tiktsa Rinpoche and Padmasambhava…” After repeating this several times, he fainted again. His breathing became faint and he never regained consciousness. At around 12:50 am, he stopped breathing and passed away.
By right, his mother Tsola should feel the deep pain of losing a son. However, the circumstances of those last days deeply moved her heart. She felt that her son had certainly gone to a good place. She displayed no emotion of sorrow or grief.
Investigation and Verification
Regarding this account, we, the editors, contacted and questioned Khenpos, Khenmos, family members, and local people who were acquainted with Kunga in Lokema village. Moreover, on October 21 2020, we personally went to Mechen Kado in Lower Lokema Township and interviewed the deceased’s mother Tsola, Khenpo Joden, Sogyapo and others. Khenpo Joden had previously questioned the family about the detailed circumstances and made audio recordings, all of which were provided to us. Based on these materials, we compiled this written record. After judging it to be reliable, we finally included this account of his passing here.
Kunga Ta from Luhuo County (Monk, 1998 – 2019)
Summary
Kunga always kept Tiktsa Rinpoche and Guru Padmasambhava in his mind, apart from them, he thought of little else. Before his passing, he told his mother, brother, grandmother and his relative Ani Yangzom Drolma, “I am going to Sukhavati.” He also said, “Tonight I will die.” That evening, Kunga was so happy that he could barely contain it. He passed away from this life in a state of happiness.
Life Story
(1) Tiktsa Rinpoche and Guru Padmasambhava
This young monk was born in the Tibetan 17th Rabjung Earth Tiger year (1998) in a nomadic family in Lower Lokhema village, Luhuo County, Ganzi Tibetan Autonomous Prefecture, Sichuan Province. His mother’s name was Tsola.
When Kunga was about two or three years old he suffered from lung disease and as he grew older he would occasionally lose consciousness. Since childhood, his mind was set only on Tiktsa Rinpoche and Guru Padmasambhava and nothing else.
Kunga always carried pictures of Rinpoche and Padmasambhava wherever he went. His hobby was to write their names on every piece of paper he could get hold of, continuously writing until it was very late and refusing to go to bed. When he woke up in the morning, he would say, “Good morning, Tiktsa Rinpoche and Padmasambhava. I am a child who can’t do anything well. I woke up late this morning.” He was a person like that.
(2) Main practice of virtue— Observing the Mahayana Fasting Precepts
Kunga loved to uphold the Mahayana fasting precepts. In his village, the precepts were usually transmitted on the tenth day of each month. He often lamented, “Guru Rinpoche’s auspicious day takes so long to come, it is so hard to wait for it!” His family, fearing that he might faint during the fasting due to his poor health, did not allow him to go receive the precepts. But he went secretly anyway. He often said to his mother, “Mother, I want to observe the fasting precepts. It is fine even if I die while observing the precepts. ”
Every morning, Kunga would wake up at 5am to make prostrations and recite the King of Aspiration Prayers and The Aspiration Prayer for Rebirth in Sukhavati. He completed all his practices before dawn. His mother thought that winter mornings were especially cold and told him, “Child, you are sick and it is very cold in the morning. You need not get up so early. You can prostrate and recite at other times too.”
But Kunga always replied, “Mother, if it benefits sentient beings in the six realms, then it does not matter whether I am cold or not. Being cold is fine.”
Signs at the Time of Passing
About two months before his death, he said, “Mother, I want to go to the Glorious Copper-Colored Mountain when I die. The Glorious Copper-Colored Mountain is a Nirmanakaya pureland. Tiktsa Rinpoche and Padmasambhava are there. That is Tiktsa Rinpoche’s pure land, isn’t it?” and so forth.
His mother replied, “My child, if you go to Sukhavati, you can visit any Buddha in their pureland in the morning or afternoon as you wish and then return to Sukhavati, isn’t that so? You can also go to the Glorious Copper-Colored Mountain to request empowerments. Isn’t that said in the Aspiration Prayer for Rebirth in Sukhavati that you often recite?”
Kunga said, “Ah! That’s true! In the Aspiration Prayer for Rebirth in Sukhavati by Chakme Rinpoche, it says,
“In the morning, may I go to Abhirati, Shrimat, Prakuta and Ghanavyuha to receive empowerment as well as vows and blessings from Akshobhya, Ratnasambhava, Amoghasiddhi, Vairochana and the other buddhas there. May I make many offerings and go back to Sukhavati that evening without weariness.
“In Potala, Alakavati, Chamaradvipa, Uddiyana— a billion nirmanakaya pure realms— I will see and make offerings to a billion emanations of Chenrezig, Tara, Vajrapani, and Padmasambhava. May I receive empowerments and profound spiritual advice and thereafter return swiftly to my home, Sukhavati without delay.”
“In Potala, Alakavati, Chamaradvipa, Uddiyana— a billion nirmanakaya pure realms— I will see and make offerings to a billion emanations of Chenrezig, Tara, Vajrapani, and Padmasambhava. May I receive empowerments and profound spiritual advice and thereafter return swiftly to my home, Sukhavati without delay.”
He then explained these verses in detail.
Another time, he said, “I truly want to go to Sukhavati!”
Normally, he liked to save money, but during those days he said, “Don’t put any money into my wallet at all.” Once, Karma Tso came to visit him while he was ill. She handed to Kunga’s mother the money she had brought from his aunt Bawu along with her own money, saying, “Give it to the child when he wakes up.”
When his mother gave him the money, he said, “Mother, please tell sister that I don’t want this money. I have no use for money now.” His mother said, “Your sister came all the way from Luhuo County to see you. Just thank her and accept it.”
Kunga replied, “Alright, mother. Is this money from my aunt and sister meant to be an auspicious interdependence for my rebirth in Sukhavati?”
Tsola replied, “Yes.”
Kunga said, “Then that’s fine, I’ll accept it. Give all my money to my uncle, Sogyapo.”
On the day of his passing, he said to his mother, “If I die, will grandmother be heartbroken and cry? Since I will die tonight, should we tell grandmother? It would be better if grandmother came today.”
They called his grandmother over. Tsola said, “Good child, when grandmother comes, don’t say things like ‘I’m going to die.’ She is old and her heart will be sad.”
Kunga replied, “Mother, can I mention just a little to grandmother?”
Tsola said, “Child, you decide for yourself.”
Kunga said to his grandmother, “My dear Grandmother, I am going to Sukhavati. Please don’t be sad for me. In truth, there is no cause for sadness— it is just time for me to give away my body.” He said many such words.
His grandmother replied, “Grandson, when you recover, come happily to my home.”
Kunga said, “Grandmother, it’s not that I will come to your home, today it is you who have come here. Now my heart is at peace.”
At that moment, there was a special feeling of joy.
That same day, he also said to his brother, Gonseng Dondrub, “Brother, behave well. I am going to Sukhavati now.”
Kunga said to his mother, “Mother, after I die, don’t cry. It is really time for me to go to Sukhavati. I am very happy. After I die, don’t be sad, live on happily.”
He also said to Sonam Yangdrak and Aunt Yangbu, “Live well. I am going to Sukhavati.”
Usually, Kunga had a habit of calling his mother now and then. Yet that day, apart from repeatedly saying “I am going to Sukhavati,” and showing great joy about leaving, he displayed no attachment to his mother at all.
In the evening, as the sun was setting, the nun Yangzom Drolma made a video call to Kunga from Larung Gar. He said, “Ani-la (honorific for nun), I am going to Sukhavati, I am going to a pure realm. Grandmother came today. Ani, Tiktsa Rinpoche and Padmasambhava… Tiktsa Rinpoche and Padmasambhava…” After repeating this several times, he fainted again. His breathing became faint and he never regained consciousness. At around 12:50 am, he stopped breathing and passed away.
By right, his mother Tsola should feel the deep pain of losing a son. However, the circumstances of those last days deeply moved her heart. She felt that her son had certainly gone to a good place. She displayed no emotion of sorrow or grief.
Investigation and Verification
Regarding this account, we, the editors, contacted and questioned Khenpos, Khenmos, family members, and local people who were acquainted with Kunga in Lokema village. Moreover, on October 21 2020, we personally went to Mechen Kado in Lower Lokema Township and interviewed the deceased’s mother Tsola, Khenpo Joden, Sogyapo and others. Khenpo Joden had previously questioned the family about the detailed circumstances and made audio recordings, all of which were provided to us. Based on these materials, we compiled this written record. After judging it to be reliable, we finally included this account of his passing here.
Record 22
Tsering Palmo of Nangchen County (Householder, 1930 – 2014)
Summary of Her Passing
In her earlier years, Tsering Palmo committed heavy negative karma. Later on, she repented with intense remorse and did diligent purification. Before her death, she said, “Today, the protector Amitabha Buddha, Avalokitesvara Bodhisattva, Guru Padmasambhava etc have all come. I see Amitabha Buddha everywhere.” After this, she passed away.
Life Story
Tsering was born in the Tibetan 16th Rabjung Iron Horse year (1930) in Jinisai village, Nangchen County, Yushu Tibetan Autonomous Prefecture, Qinghai Province.
In the early part of life, she divorced her husband and abandoned their infant child, leaving the child behind with the father. After that, she became homeless with no relatives who could help her. She survived by working as a servant for other families. Tsering committed many negative deeds such as killing and did not perform a single virtuous action.
Later, when she was old and could no longer work as a servant, she went to Demo Monastery. While there, during a period of more than ten years, she recited four to five million Amitabha’s name, two hundred thousand Vajrasattva Hundred-Syllable mantra and performed the Nyungnay practice (2 days 8-precept fasting retreat) of the 11-faced Avalokitesvara more than a hundred times. In this way, she strove diligently to practice virtue.
When she was eighty-four years old, she fell seriously ill. The illness lasted a long time and there was no one to care for her. Tsering felt deeply despondent. Her teacher, Khenpo Tenzin Gyaltsen, came to her home and guided her, “Do not feel too sad. You have excellent faith and aspiration. You have recited several million Amitabha names and observed the Nyungnay fasting retreat more than one hundred times. Therefore, the suffering you are enduring now before you die is a sign that past negative karma accumulated are ripening (earlier in a lighter form) in this life now. It is not a sign of misfortune, it is a good sign. You should cultivate a joyful mind.” He gave many such advices.
Tsering had enormous faith in Khenpo’s words. Therefore, when intense pain arose, she did not complain but instead prayed loudly, “Protector Amitabha!” The more painful it became, the more fervently she prayed. When the pain subsided, she said, “My negative karma is extremely heavy. It is good that I can now experience its result. This is very good! Through this illness, my karmic obscurations will definitely be purified.” After saying this, she became cheerful and her mental state improved day by day.
Tsering also said, “By right, I should suffer greatly from the dissolution process during death. I committed all kinds of negative deeds in the past and killed many animals. When I worked as a field guard, I beat and abused animals as well. My negative karma is beyond imagination. In particular, I abandoned my own infant child with my husband. Later, the child died, therefore my karmic burden is extremely heavy. Even so, thanks to the kindness of Khenpo Tenzin Gyaltsen and others, I observed the Nyungnay fasting precepts many times, also recited many times Amitabha's name and the Hundred-Syllable mantra.
“Especially, when I recited the Hundred-Syllable mantra, I did so with proper motivation, visualization and concentration. Therefore, I feel sure that the intense suffering of leaving my body at death (literally, the suffering of severing the energy channels) will not arise.”
Signs at the Time of Death
At sunrise on the morning of September 13, 2014, Tsering said, “What is happening to me today? Protector Amitabha, Avalokitesvara and Guru Padmasambhava have arrived. Lama Sangdrak and others have all come.”
At that time, her niece Jangchub Palmo was present and asked her, “Where are they?”
Tsering replied, “They are everywhere. They are filling up all the space.”
Her niece pointed to the curtain on the balcony and asked, “Do you see Amitabha there?”
Tsering answered, “Yes, I see him. I can see him everywhere.”
After a while, Tara Chodron arrived and asked Tsering, “I heard you saw Amitabha Buddha. Can you see him now?”
Tsering replied, “I can see him. I can see him.”
Not long after that, without experiencing the suffering of death dissolution, Tsering passed away with a big smile. This was related by her care-givers and several fellow practitioners.
Investigation and Verification
This account of Tsering’s passing was collated when several Khenmos invited Khenpo Tenzin Gyaltsen to Larung on November 27, 2020. We took the opportunity to ask about the entire story from beginning to end. Khenpo shared everything he had personally seen and heard. He also said, “I am still in contact with some of the practitioners who took care of her at that time.”
Therefore, on January 22, 2021, we, the editors, personally went to Nangchen County in Qinghai Province to interview Jangchub Palmo, who had cared for the deceased, as well as the fellow practitioners Tara Chodron and others. Their accounts were completely consistent. We also verified the information rigorously from many angles before finally including this account here.
Tsering Palmo of Nangchen County (Householder, 1930 – 2014)
Summary of Her Passing
In her earlier years, Tsering Palmo committed heavy negative karma. Later on, she repented with intense remorse and did diligent purification. Before her death, she said, “Today, the protector Amitabha Buddha, Avalokitesvara Bodhisattva, Guru Padmasambhava etc have all come. I see Amitabha Buddha everywhere.” After this, she passed away.
Life Story
Tsering was born in the Tibetan 16th Rabjung Iron Horse year (1930) in Jinisai village, Nangchen County, Yushu Tibetan Autonomous Prefecture, Qinghai Province.
In the early part of life, she divorced her husband and abandoned their infant child, leaving the child behind with the father. After that, she became homeless with no relatives who could help her. She survived by working as a servant for other families. Tsering committed many negative deeds such as killing and did not perform a single virtuous action.
Later, when she was old and could no longer work as a servant, she went to Demo Monastery. While there, during a period of more than ten years, she recited four to five million Amitabha’s name, two hundred thousand Vajrasattva Hundred-Syllable mantra and performed the Nyungnay practice (2 days 8-precept fasting retreat) of the 11-faced Avalokitesvara more than a hundred times. In this way, she strove diligently to practice virtue.
When she was eighty-four years old, she fell seriously ill. The illness lasted a long time and there was no one to care for her. Tsering felt deeply despondent. Her teacher, Khenpo Tenzin Gyaltsen, came to her home and guided her, “Do not feel too sad. You have excellent faith and aspiration. You have recited several million Amitabha names and observed the Nyungnay fasting retreat more than one hundred times. Therefore, the suffering you are enduring now before you die is a sign that past negative karma accumulated are ripening (earlier in a lighter form) in this life now. It is not a sign of misfortune, it is a good sign. You should cultivate a joyful mind.” He gave many such advices.
Tsering had enormous faith in Khenpo’s words. Therefore, when intense pain arose, she did not complain but instead prayed loudly, “Protector Amitabha!” The more painful it became, the more fervently she prayed. When the pain subsided, she said, “My negative karma is extremely heavy. It is good that I can now experience its result. This is very good! Through this illness, my karmic obscurations will definitely be purified.” After saying this, she became cheerful and her mental state improved day by day.
Tsering also said, “By right, I should suffer greatly from the dissolution process during death. I committed all kinds of negative deeds in the past and killed many animals. When I worked as a field guard, I beat and abused animals as well. My negative karma is beyond imagination. In particular, I abandoned my own infant child with my husband. Later, the child died, therefore my karmic burden is extremely heavy. Even so, thanks to the kindness of Khenpo Tenzin Gyaltsen and others, I observed the Nyungnay fasting precepts many times, also recited many times Amitabha's name and the Hundred-Syllable mantra.
“Especially, when I recited the Hundred-Syllable mantra, I did so with proper motivation, visualization and concentration. Therefore, I feel sure that the intense suffering of leaving my body at death (literally, the suffering of severing the energy channels) will not arise.”
Signs at the Time of Death
At sunrise on the morning of September 13, 2014, Tsering said, “What is happening to me today? Protector Amitabha, Avalokitesvara and Guru Padmasambhava have arrived. Lama Sangdrak and others have all come.”
At that time, her niece Jangchub Palmo was present and asked her, “Where are they?”
Tsering replied, “They are everywhere. They are filling up all the space.”
Her niece pointed to the curtain on the balcony and asked, “Do you see Amitabha there?”
Tsering answered, “Yes, I see him. I can see him everywhere.”
After a while, Tara Chodron arrived and asked Tsering, “I heard you saw Amitabha Buddha. Can you see him now?”
Tsering replied, “I can see him. I can see him.”
Not long after that, without experiencing the suffering of death dissolution, Tsering passed away with a big smile. This was related by her care-givers and several fellow practitioners.
Investigation and Verification
This account of Tsering’s passing was collated when several Khenmos invited Khenpo Tenzin Gyaltsen to Larung on November 27, 2020. We took the opportunity to ask about the entire story from beginning to end. Khenpo shared everything he had personally seen and heard. He also said, “I am still in contact with some of the practitioners who took care of her at that time.”
Therefore, on January 22, 2021, we, the editors, personally went to Nangchen County in Qinghai Province to interview Jangchub Palmo, who had cared for the deceased, as well as the fellow practitioners Tara Chodron and others. Their accounts were completely consistent. We also verified the information rigorously from many angles before finally including this account here.
Record 23
Tse Sogyal from Xinghai County (Householder, 1918-2001)
Summary
Tse Sogyal had a pure faith in the Buddhadharma from a very young age. At his passing, he said, “I am feeling a joy unlike anything I have ever experienced before, it is very strong. Alak Nyima has come to receive me. The body of Amitabha Buddha and the steps to his pureland are red in color. Our house has also become red in color, very beautiful and pleasant. I am going to the pureland of Protector Amitabha!” After this, he passed away.
Life Story
Sogyal was born in the Tibetan 15th Rabjung Earth Horse Year (1918) in Ziketang Town, Xinghai County, Hainan Tibetan Autonomous Prefecture, Qinghai Province.
When he was 16, his mother passed away. After that, he did a pilgrimage of full prostrations all the way to Lhasa. Starting from that time, he recited the Mani mantra 10,000 times and the Confession Sutra of the Thirty-Five Buddhas 17 times daily without interruption.
Later, during the politically turbulent period, he was imprisoned. He was forced to do manual labor during the daytime and had no free time. At night, he used his fingers to count and recite the Mani mantra. By the time of his passing, Sogyal had recited more than 300 million Mani mantras.
By the time religious controls were relaxed, Sogyal was already 62 years old. From that time till his death, he would often turn two prayer wheels by pulling them with a string while simultaneously spinning another two prayer wheels by hand. In this way he turned four Mani wheels at the same time. He did this every day without stopping until the end of his life.
Signs at the Time of Passing
On the morning of the Tibetan 24th day, when it was time for breakfast, Sogyal said, “Bring me to the balcony and cover me with a blanket.”
His family followed his instructions and moved him to the balcony, covering him with a blanket. He made many prayers and remained silent for a long time. Finally, as if waking up from some state, he displayed unusual joy and began speaking of various things.
In particular, he said, “Alak Nyima has come to receive me while riding a white horse. The face of Protector Amitabha Buddha is red and the body of Avalokiteshvara Bodhisattva is white. The steps leading to Amitabha Buddha’s pureland are also red. Our house has also become red—extremely beautiful and pleasant. I am going to the pureland of Protector Amitabha Buddha!”
At this time, unlike his usual demeanor, his face was filled with joy and bliss.
Three days after this happened, once, Sogyal said to Ngawang Dondrub, “I am not afraid of death at all. But there are some obstacles, please recite the Chod practice.”
Ngawang Dondrub recited the Chod as requested. Afterward, Sogyal said to his children, “You should not create negative karma. I have created many negative karmas myself but I have also done my best to sincerely confess and purify them.”
Sogyal continued saying, “You are worldly people and may not understand well what to do. You might rearrange my body when I die. I may die while sitting upright. If I die while seated in an upright posture, do not move my body casually. Be quiet and wait. Do not make noise; do not walk back and forth noisily; do not talk loudly or shout and do not touch my body. Make aspirations to practice virtue. I may also die while lying down. If I die lying down, one of you present should check whether my two legs are of uneven length.”
His daughter Tsori said,“Father, I vow to recite ten million Mani mantras every year.”
Sogyal replied, “Very good, that is excellent!”
Later on, Sogyal assumed the full vajra posture and entered meditative equipoise, leaving this life in an seated posture.
On the first day following his death, the family followed Sogyal’s final instructions and did not touch or move his body. On the second day, the Guru and monks from Traga Chezong Monastery were invited. After the Guru and monks completed the practice of Lama Chopa (Offering to the Guru) and various aspiration prayers, red bodhicitta fluid flowed from Sogyal’s nostril, his head drooped forward gently and the signs of emerging from Thukdam (death meditative equipoise) became apparent.
Investigation and Verification
On 2nd November, 2020, we, the editors, went to Xinghai County in Hainan Prefecture to conduct detailed interviews with Sogyal’s nephew Ngawang Dondrub, his son Getso, his daughter Tsori, his son-in-law Dokyong and other people connected to this incident. We carefully questioned them about the major events of Sogyal’s life, with particular focus on the circumstances surrounding his death. We collated their accounts, put them into writing and asked the interviewees to review it. For clarity of reading, minor edits were made which we also requested them to verify again. They confirmed that the account was accurate and truthful. In addition to relying on the statements made by the deceased and those familiar with the events, we also made various investigations such as assessing whether the interviewees were of trustworthy and honest characters etc. Finally, this account was included here.
Tse Sogyal from Xinghai County (Householder, 1918-2001)
Summary
Tse Sogyal had a pure faith in the Buddhadharma from a very young age. At his passing, he said, “I am feeling a joy unlike anything I have ever experienced before, it is very strong. Alak Nyima has come to receive me. The body of Amitabha Buddha and the steps to his pureland are red in color. Our house has also become red in color, very beautiful and pleasant. I am going to the pureland of Protector Amitabha!” After this, he passed away.
Life Story
Sogyal was born in the Tibetan 15th Rabjung Earth Horse Year (1918) in Ziketang Town, Xinghai County, Hainan Tibetan Autonomous Prefecture, Qinghai Province.
When he was 16, his mother passed away. After that, he did a pilgrimage of full prostrations all the way to Lhasa. Starting from that time, he recited the Mani mantra 10,000 times and the Confession Sutra of the Thirty-Five Buddhas 17 times daily without interruption.
Later, during the politically turbulent period, he was imprisoned. He was forced to do manual labor during the daytime and had no free time. At night, he used his fingers to count and recite the Mani mantra. By the time of his passing, Sogyal had recited more than 300 million Mani mantras.
By the time religious controls were relaxed, Sogyal was already 62 years old. From that time till his death, he would often turn two prayer wheels by pulling them with a string while simultaneously spinning another two prayer wheels by hand. In this way he turned four Mani wheels at the same time. He did this every day without stopping until the end of his life.
Signs at the Time of Passing
On the morning of the Tibetan 24th day, when it was time for breakfast, Sogyal said, “Bring me to the balcony and cover me with a blanket.”
His family followed his instructions and moved him to the balcony, covering him with a blanket. He made many prayers and remained silent for a long time. Finally, as if waking up from some state, he displayed unusual joy and began speaking of various things.
In particular, he said, “Alak Nyima has come to receive me while riding a white horse. The face of Protector Amitabha Buddha is red and the body of Avalokiteshvara Bodhisattva is white. The steps leading to Amitabha Buddha’s pureland are also red. Our house has also become red—extremely beautiful and pleasant. I am going to the pureland of Protector Amitabha Buddha!”
At this time, unlike his usual demeanor, his face was filled with joy and bliss.
Three days after this happened, once, Sogyal said to Ngawang Dondrub, “I am not afraid of death at all. But there are some obstacles, please recite the Chod practice.”
Ngawang Dondrub recited the Chod as requested. Afterward, Sogyal said to his children, “You should not create negative karma. I have created many negative karmas myself but I have also done my best to sincerely confess and purify them.”
Sogyal continued saying, “You are worldly people and may not understand well what to do. You might rearrange my body when I die. I may die while sitting upright. If I die while seated in an upright posture, do not move my body casually. Be quiet and wait. Do not make noise; do not walk back and forth noisily; do not talk loudly or shout and do not touch my body. Make aspirations to practice virtue. I may also die while lying down. If I die lying down, one of you present should check whether my two legs are of uneven length.”
His daughter Tsori said,“Father, I vow to recite ten million Mani mantras every year.”
Sogyal replied, “Very good, that is excellent!”
Later on, Sogyal assumed the full vajra posture and entered meditative equipoise, leaving this life in an seated posture.
On the first day following his death, the family followed Sogyal’s final instructions and did not touch or move his body. On the second day, the Guru and monks from Traga Chezong Monastery were invited. After the Guru and monks completed the practice of Lama Chopa (Offering to the Guru) and various aspiration prayers, red bodhicitta fluid flowed from Sogyal’s nostril, his head drooped forward gently and the signs of emerging from Thukdam (death meditative equipoise) became apparent.
Investigation and Verification
On 2nd November, 2020, we, the editors, went to Xinghai County in Hainan Prefecture to conduct detailed interviews with Sogyal’s nephew Ngawang Dondrub, his son Getso, his daughter Tsori, his son-in-law Dokyong and other people connected to this incident. We carefully questioned them about the major events of Sogyal’s life, with particular focus on the circumstances surrounding his death. We collated their accounts, put them into writing and asked the interviewees to review it. For clarity of reading, minor edits were made which we also requested them to verify again. They confirmed that the account was accurate and truthful. In addition to relying on the statements made by the deceased and those familiar with the events, we also made various investigations such as assessing whether the interviewees were of trustworthy and honest characters etc. Finally, this account was included here.
Record 24
Tragyal Phumo of Zaduo County (Householder, 1938-2016)
Summary
Tragyal Phumo had faith in the Dharma and her Gurus. She had a pure and kind heart toward others. Before her death, she said, “After I die, I will not return to this world. Protector Amitabha and his retinue have come to receive me, I am going to Sukhavati. May all of you have peace and happiness!” Later, she passed away in the lion-lying posture.
Life Story
Phumo was born in Tibetan 16th Rabjung year of 1937 in Nacong Village, Sahuteng Town, Zaduo County, Yushu Tibetan Autonomous Prefecture, Qinghai Province.
She would hang thangkas of Amitabha Buddha, Guru Padmasambhava, Avalokiteshvara and such, arranging pure offerings before them. Her regular practices included Refuge prayer, Guru Rinpoche mantra, Amitabha’s name, the supplication prayer to HH Jigme Phuntsok and so forth. Although the total numbers of her recitations are not known, she wore out three to four strings of prayer beads from constant use.
She had particularly deep devotion to HH Jigme Phuntsok. She often held a tiny, old photograph of him in her joined palms, raised it to her forehead, and prayed earnestly saying, “Although I have not met HH Jigme Phuntsok, the Wish-fulfilling Jewel, in this life, I will be reborn in Sukhavati in my next life where he is and pay respects to him there.”
Signs at the Time of Death
(1) “I Will Not Return to This World”
After getting a terminal illness, Phumo said, “I do not need to be injected with these painkillers. They will interfere with my practice.” Her nephew Tashi Paljor invited a Khenpo who told her, “I hear that you are a very kind person. After death, you will go to a pureland, or at the very least, you will obtain a pure human rebirth.”
When Phumo heard this she replied, “Thank you for your troubles but I will not return to samsara at all. I do not need a future human rebirth, so please do not make such aspirations for me, I do not wish for it at all!”
During this period, she distributed the few sacred objects she owned among family and relatives, saying, “After I die, I will not return to this world. I am going to Sukhavati.” She said this with an air of absolute certainty to all her children and relatives.
Tsultrim Lacha recounted to us (the editors), “I visited her about three or four days before her passing and recited The Aspiration Prayer for Rebirth in Sukhavati by Chakmé Rinpoche beside her. Although she could not recite along with me and could only join her palms, she seemed to show an expression of reciting along. Phumo told me, “Amitabha and his retinue have come to receive me. I am incredibly happy and blessed!”
"She even told me, 'Look! They are there!' But I didn’t understand what was happening and wondered if it was real at all. After observing her expressions and behavior, I was convinced that Phumo really was experiencing all that she had described in her inner perception. This affected me deeply.”
Yonten Sangpo said, “The day before she passed away, she told me, 'I saw Amitabha and his two attendant deities. I saw Avalokiteshvara.’ She also said, 'May all the sufferings of all beings, in particular those who live in this valley, be taken away by me through the pain of my illness today.' She was filled with great joy. I saw this myself.”
Her son Budra said, “On the Lunar 14th, after Dzogchen Rinpoche came out of retreat, we invited him to visit Phumo. She said, 'I am now going to Sukhavati. If I happen to hesitate on the verge of entering the pureland, please give me a push from behind. I have been waiting for you, please perform the phowa (transference of consciousness) practice for me.' After making this request, the master performed the phowa ritual."
Phumo then told her children and relatives, “Now it is settled. There is no need to invite other masters to perform phowa.” Even so, her son later invited another teacher to give guidance for the intermediate state (bardo). Phumo said, “There is no need to explain the bardo to me. I will go to Sukhavati. Please instead ask the master to perform the burnt smoke offering (Sur) ritual.” The master did as Phumo requested.
When Phumo’s elder brother came to visit, she spoke to him at length about her impending death and how she would go to Sukhavati where HH Jigme Phuntsok resides. Her brother became very sorrowful and cried. She said to him, “Why are you crying? There is nothing to cry about. You will also die next year.” Just as she predicted, her brother passed away the following year.
(2) Manifestations of Amitabha and Deities
Her daughter Tsoji said, “On the morning of the Lunar 15th, when the sky was just beginning to lighten at dawn, mother suddenly sat up on the bed without putting on her clothes. She placed her legs in the full lotus posture and formed a mudra. I thought to myself, ‘Will she fall off the bed?’ So I went forward and asked, ‘Do you need anything?’
"Mother replied, ‘Oh! What would I need? I have seen Protector Amitabha, Guru Rinpoche and HH Jigme Phuntsok. I am so happy! So happy! I see them just before my death, do both of you see them too?’ She also described five-colored canopies of rainbows filling the sky and listed the many Buddhas, Bodhisattvas and Gurus that have arrived such as the eight manifestations of Guru Rinpoche. She talked excitedly to herself.
“She also said, ‘Before this, I have endured the greatest sufferings. I have wandered in samsara for such a long time until today, but never have I been more joyful than I am today. Now I am really going to Sukhavati.’ Then, on the evening of Lunar 15th, mother said again, ‘Daughters, come here. Help me wash my body with saffron water and dress me in yellow clothing.’ We followed everything exactly as she instructed.”
Phumo also told Yonten Sangpo, “When I am about to die, if I can arrange myself into the lion-lying posture, I will do so. If not, please help move me into that position.”
That evening, Phumo said, “I will lie on my right side.” Without asking for help, she adjusted her body herself into the lion-lying posture. Then she said, “From now on, no one should enter my room. It is not good to hear noises.” After that, she did not speak again. By the next morning, she had passed away in the lion-lying posture.
Investigation and Verification
Those who personally witnessed these events include her daughters Tsoji, Rinchen Lhamo, and Pema Tsedan; her son Budra, her nephew Tashi Paljor and the teachers Tsultrim Lacha and Yonten Sangpo. On January 20, 2021, we, the editors, personally traveled to Zaduo County in Yushu Prefecture to conduct detailed interviews with them. Their accounts were all consistent. We also carried out careful verification from multiple sources. After confirming the reliability of the story, we finally included this account of Phumo’s passing here.
Tragyal Phumo of Zaduo County (Householder, 1938-2016)
Summary
Tragyal Phumo had faith in the Dharma and her Gurus. She had a pure and kind heart toward others. Before her death, she said, “After I die, I will not return to this world. Protector Amitabha and his retinue have come to receive me, I am going to Sukhavati. May all of you have peace and happiness!” Later, she passed away in the lion-lying posture.
Life Story
Phumo was born in Tibetan 16th Rabjung year of 1937 in Nacong Village, Sahuteng Town, Zaduo County, Yushu Tibetan Autonomous Prefecture, Qinghai Province.
She would hang thangkas of Amitabha Buddha, Guru Padmasambhava, Avalokiteshvara and such, arranging pure offerings before them. Her regular practices included Refuge prayer, Guru Rinpoche mantra, Amitabha’s name, the supplication prayer to HH Jigme Phuntsok and so forth. Although the total numbers of her recitations are not known, she wore out three to four strings of prayer beads from constant use.
She had particularly deep devotion to HH Jigme Phuntsok. She often held a tiny, old photograph of him in her joined palms, raised it to her forehead, and prayed earnestly saying, “Although I have not met HH Jigme Phuntsok, the Wish-fulfilling Jewel, in this life, I will be reborn in Sukhavati in my next life where he is and pay respects to him there.”
Signs at the Time of Death
(1) “I Will Not Return to This World”
After getting a terminal illness, Phumo said, “I do not need to be injected with these painkillers. They will interfere with my practice.” Her nephew Tashi Paljor invited a Khenpo who told her, “I hear that you are a very kind person. After death, you will go to a pureland, or at the very least, you will obtain a pure human rebirth.”
When Phumo heard this she replied, “Thank you for your troubles but I will not return to samsara at all. I do not need a future human rebirth, so please do not make such aspirations for me, I do not wish for it at all!”
During this period, she distributed the few sacred objects she owned among family and relatives, saying, “After I die, I will not return to this world. I am going to Sukhavati.” She said this with an air of absolute certainty to all her children and relatives.
Tsultrim Lacha recounted to us (the editors), “I visited her about three or four days before her passing and recited The Aspiration Prayer for Rebirth in Sukhavati by Chakmé Rinpoche beside her. Although she could not recite along with me and could only join her palms, she seemed to show an expression of reciting along. Phumo told me, “Amitabha and his retinue have come to receive me. I am incredibly happy and blessed!”
"She even told me, 'Look! They are there!' But I didn’t understand what was happening and wondered if it was real at all. After observing her expressions and behavior, I was convinced that Phumo really was experiencing all that she had described in her inner perception. This affected me deeply.”
Yonten Sangpo said, “The day before she passed away, she told me, 'I saw Amitabha and his two attendant deities. I saw Avalokiteshvara.’ She also said, 'May all the sufferings of all beings, in particular those who live in this valley, be taken away by me through the pain of my illness today.' She was filled with great joy. I saw this myself.”
Her son Budra said, “On the Lunar 14th, after Dzogchen Rinpoche came out of retreat, we invited him to visit Phumo. She said, 'I am now going to Sukhavati. If I happen to hesitate on the verge of entering the pureland, please give me a push from behind. I have been waiting for you, please perform the phowa (transference of consciousness) practice for me.' After making this request, the master performed the phowa ritual."
Phumo then told her children and relatives, “Now it is settled. There is no need to invite other masters to perform phowa.” Even so, her son later invited another teacher to give guidance for the intermediate state (bardo). Phumo said, “There is no need to explain the bardo to me. I will go to Sukhavati. Please instead ask the master to perform the burnt smoke offering (Sur) ritual.” The master did as Phumo requested.
When Phumo’s elder brother came to visit, she spoke to him at length about her impending death and how she would go to Sukhavati where HH Jigme Phuntsok resides. Her brother became very sorrowful and cried. She said to him, “Why are you crying? There is nothing to cry about. You will also die next year.” Just as she predicted, her brother passed away the following year.
(2) Manifestations of Amitabha and Deities
Her daughter Tsoji said, “On the morning of the Lunar 15th, when the sky was just beginning to lighten at dawn, mother suddenly sat up on the bed without putting on her clothes. She placed her legs in the full lotus posture and formed a mudra. I thought to myself, ‘Will she fall off the bed?’ So I went forward and asked, ‘Do you need anything?’
"Mother replied, ‘Oh! What would I need? I have seen Protector Amitabha, Guru Rinpoche and HH Jigme Phuntsok. I am so happy! So happy! I see them just before my death, do both of you see them too?’ She also described five-colored canopies of rainbows filling the sky and listed the many Buddhas, Bodhisattvas and Gurus that have arrived such as the eight manifestations of Guru Rinpoche. She talked excitedly to herself.
“She also said, ‘Before this, I have endured the greatest sufferings. I have wandered in samsara for such a long time until today, but never have I been more joyful than I am today. Now I am really going to Sukhavati.’ Then, on the evening of Lunar 15th, mother said again, ‘Daughters, come here. Help me wash my body with saffron water and dress me in yellow clothing.’ We followed everything exactly as she instructed.”
Phumo also told Yonten Sangpo, “When I am about to die, if I can arrange myself into the lion-lying posture, I will do so. If not, please help move me into that position.”
That evening, Phumo said, “I will lie on my right side.” Without asking for help, she adjusted her body herself into the lion-lying posture. Then she said, “From now on, no one should enter my room. It is not good to hear noises.” After that, she did not speak again. By the next morning, she had passed away in the lion-lying posture.
Investigation and Verification
Those who personally witnessed these events include her daughters Tsoji, Rinchen Lhamo, and Pema Tsedan; her son Budra, her nephew Tashi Paljor and the teachers Tsultrim Lacha and Yonten Sangpo. On January 20, 2021, we, the editors, personally traveled to Zaduo County in Yushu Prefecture to conduct detailed interviews with them. Their accounts were all consistent. We also carried out careful verification from multiple sources. After confirming the reliability of the story, we finally included this account of Phumo’s passing here.
Record 25
Tsering Wangmo of Garze County
(Took ordination in later part of her life, 1951-2021)
Summary
Tsering Wangmo was very diligent in practicing virtue. Before her death, she said with immense joy: "The entrance to Sukhavati is open. I am going to Sukhavati. I am so happy! The pugs (dogs) are running over here to welcome me." Saying this, she faced the west and passed away.
Life Experience
Tsering was born in the Iron Rabbit Year of the 16th Tibetan Rabjung cycle (1951) in the 3rd collective of Shari Village, Garze County, Garze Tibetan Autonomous Prefecture, Sichuan Province.
She was a kind-hearted person who would become very sorrowful and cry for a long time every winter when the livestock were slaughtered. After she received the novice nun vows around 2006, she completed the five hundred thousand ngondro and performed prostrations regularly even after she completed the ngondro.
Throughout her life, she made one hundred thousand tsa-tsas of Akshobhya Buddha, circumambulated the "Liberation Upon Seeing" Illusory Net (Mayajala) Mandala twenty thousand times, and observed the Mahayana Nyungney fasting precepts 1,100 times. She also turned the prayer wheel one million times, recited the holy name of Amitabha Buddha four million times, the Mani mantra one million times, the root mantra of Vajrasattva one million times, and so forth. She also recited many other mantras.
Signs at the Time of Death
(1) Dream Omens of Death
Tsering passed away on the auspicious day of Lhabab Duchen (Buddha's Descent from Heaven) on the 22nd day of the 9th month (according to the Tibetan calendar) in 2021.
In the summer of that year, when she had minor ailments, she remarked, "I will die this year. I had a dream. In the dream, a fine drizzle was falling and a five-colored rainbow appeared nearby. The blue light within the rainbow seemed to turn into a large yak-hair blanket which wrapped me inside and lifted me into the air. Then I thought: when I was very young, my mother said, ‘Rainbows cannot be caught.’ But today's rainbow is not like that, it can actually be touched and held on to. There were also little pugs, like the little Chinese dogs, all lining up to welcome me. Therefore, I will die this year and I will go to Sukhavati."
(2) An Incomparably Joyful Day
On the 20th day of the 9th Tibetan month, she said: "I need to take a bath. The two Jomos (nuns) have already repaid my kindness, so they do not need to help me bathe. Let my two daughters bathe me." In this way, she cleaned her body.
On the 21st, an empowerment of the Trikaya sadhana was performed. From that moment on, she was in a mood of irrepressible joy, often laughing to herself.
At about eleven o'clock in the morning on the 22nd, she said: "The entrance to Sukhavati is open. I am going to Sukhavati. I do not need any more food and drink. I am simply overjoyed; the pugs have also come to welcome me."
She told her daughter Dega and others clearly, "I will die tonight." She kept smiling happily. She did not seem to experience any pain, illness or fear of death.
The daughters asked, "Mother, how is your illness?" Tsering gestured with the tip of her little finger and said, "I do not even have a fingertip bit of illness. I am just incredibly happy." She laughed as she spoke. Before long, she turned toward the west, her eyes gazing upwards, and slowly stopped breathing.
Investigation and Verification
On December 18 and 22, 2022, we, the editors, went to the county town of Sertar in Garze Prefecture and Larung Gar where we interviewed in detail Jomo Kunsang Wangmo, Jomo Dolma Yintso, Jomo Odtso, Chinese Jomo Yonmen, the deceased's daughter Dega, son-in-law Tsenor and others. We wrote a draft based on what they said and let them review it. After making slight adjustments to the vocabulary and the phrasing for readability, we asked them to carefully check if there were any fabrications or omissions. They confirmed that the report was accurate.
We did not simply rely on what the deceased said before her death or what some interviewees familiar with the matter said, we also verified from various angles to determine if the witnesses were trustworthy. After these checks, we finally included this account here.
Tsering Wangmo of Garze County
(Took ordination in later part of her life, 1951-2021)
Summary
Tsering Wangmo was very diligent in practicing virtue. Before her death, she said with immense joy: "The entrance to Sukhavati is open. I am going to Sukhavati. I am so happy! The pugs (dogs) are running over here to welcome me." Saying this, she faced the west and passed away.
Life Experience
Tsering was born in the Iron Rabbit Year of the 16th Tibetan Rabjung cycle (1951) in the 3rd collective of Shari Village, Garze County, Garze Tibetan Autonomous Prefecture, Sichuan Province.
She was a kind-hearted person who would become very sorrowful and cry for a long time every winter when the livestock were slaughtered. After she received the novice nun vows around 2006, she completed the five hundred thousand ngondro and performed prostrations regularly even after she completed the ngondro.
Throughout her life, she made one hundred thousand tsa-tsas of Akshobhya Buddha, circumambulated the "Liberation Upon Seeing" Illusory Net (Mayajala) Mandala twenty thousand times, and observed the Mahayana Nyungney fasting precepts 1,100 times. She also turned the prayer wheel one million times, recited the holy name of Amitabha Buddha four million times, the Mani mantra one million times, the root mantra of Vajrasattva one million times, and so forth. She also recited many other mantras.
Signs at the Time of Death
(1) Dream Omens of Death
Tsering passed away on the auspicious day of Lhabab Duchen (Buddha's Descent from Heaven) on the 22nd day of the 9th month (according to the Tibetan calendar) in 2021.
In the summer of that year, when she had minor ailments, she remarked, "I will die this year. I had a dream. In the dream, a fine drizzle was falling and a five-colored rainbow appeared nearby. The blue light within the rainbow seemed to turn into a large yak-hair blanket which wrapped me inside and lifted me into the air. Then I thought: when I was very young, my mother said, ‘Rainbows cannot be caught.’ But today's rainbow is not like that, it can actually be touched and held on to. There were also little pugs, like the little Chinese dogs, all lining up to welcome me. Therefore, I will die this year and I will go to Sukhavati."
(2) An Incomparably Joyful Day
On the 20th day of the 9th Tibetan month, she said: "I need to take a bath. The two Jomos (nuns) have already repaid my kindness, so they do not need to help me bathe. Let my two daughters bathe me." In this way, she cleaned her body.
On the 21st, an empowerment of the Trikaya sadhana was performed. From that moment on, she was in a mood of irrepressible joy, often laughing to herself.
At about eleven o'clock in the morning on the 22nd, she said: "The entrance to Sukhavati is open. I am going to Sukhavati. I do not need any more food and drink. I am simply overjoyed; the pugs have also come to welcome me."
She told her daughter Dega and others clearly, "I will die tonight." She kept smiling happily. She did not seem to experience any pain, illness or fear of death.
The daughters asked, "Mother, how is your illness?" Tsering gestured with the tip of her little finger and said, "I do not even have a fingertip bit of illness. I am just incredibly happy." She laughed as she spoke. Before long, she turned toward the west, her eyes gazing upwards, and slowly stopped breathing.
Investigation and Verification
On December 18 and 22, 2022, we, the editors, went to the county town of Sertar in Garze Prefecture and Larung Gar where we interviewed in detail Jomo Kunsang Wangmo, Jomo Dolma Yintso, Jomo Odtso, Chinese Jomo Yonmen, the deceased's daughter Dega, son-in-law Tsenor and others. We wrote a draft based on what they said and let them review it. After making slight adjustments to the vocabulary and the phrasing for readability, we asked them to carefully check if there were any fabrications or omissions. They confirmed that the report was accurate.
We did not simply rely on what the deceased said before her death or what some interviewees familiar with the matter said, we also verified from various angles to determine if the witnesses were trustworthy. After these checks, we finally included this account here.
