Archive | November 2011

Amitabha Inspiration Stories

Here are some links and cut-and-pastes of Amitabha practitioners going to pureland with good signs.

Pure Land is my Home
The Story of my Father’s Rebirth
by Guo Xuan Lee
Translated by Huali Yuan

Pure Sound From Silicon Valley
Issue 152, Dec. 2008

My parents lived in Australia and they did not believe in Buddhadharma.  When I first started to study Buddhadharma, I also exhorted my family to study, my mother and younger sister followed with me, and they became vegetarians and started to recite the Buddha’s name, however, my father still insisted that we were being superstitious, and he even obstructed my cultivation.

One day, my parents and younger sister had a car accident when they were driving. The accident was quite serious, the whole car was almost wrecked, and my father went into coma and bled a lot, however, my mother and younger sister remained safe and sound. After this experience, mother and sister gained more faith in the Buddhadharma, while my father was sick in bed and could not walk, but he had a strong belief that his body would recover as wholesome as before, and he could walk freely, therefore, he asked many good doctors to treat him, but all efforts went in vain, his physical health did not get any better. Because of this, he lose his temper all the times, which made my mother afflicted a lot, therefore I went back to Australia to visit them.

After I got home, I explained to my father the truth of “birth, old age, sickness, death, and other Buddhadharma. I told him,” you have already gone though the suffering of birth and old age, now you are undergoing the suffering of sickness, and the last one could be the suffering of death.” I explained Buddhadharma to him everyday, so he started to gain a bit of faith, he told me that one day when he was lying in bed, he saw his room caught on a heavy fire, but strange indeed was that there were some fish amid the fire, he hurried to call my mother in, however when my mother came, she saw nothing.

My father asked me what did that mean, I told him my personal view ” Our physical body is like the house we are living in, now the house is on fire, it means that our body is being broken down; as for the fish, when did you see a fish with closed eyes? Fish always keep their eyes open, which means that you should wake up soon, don’t get attached and confused any more. You really had a lot of blessings, since Buddhas and Bodhisattvas showed you these in order to make you wake up soon! You body condition is getting down soon, do not get attached to it any longer.” From this on, my father changed to a vegetarian diet and started to recite the Buddha’s name.

Half a year before my father’s rebirth, my elder sister visited him once. She a filial daughter with a kind heart, but being a Catholic, she believes animals are created to be eaten by human, as long as human are kind. So when she found that our father was sick, weak, and on a veggie diet, she was worried that our father did not get enough nutrition. Therefore, she explained her concern to father, and asked him whether she could cook meat for him. He took her advice at once, and was happy that he could eat meat again. So one thing led to another, and he could not stop, later on he even desired to eat pig’s feet every day.  My mother called me and asked me to talk to my father, over the phone, I just said a few words to him, “Dad, if you eat other beings’ feet now, in the future, other beings will eat your feet.” One week later, my mom called me again and told me that my father had returned to a vegetarian diet.

Two months before my father’s rebirth, he could fall asleep every night. It seemed that he kept talking to someone, getting angry and yelling. Therefore, I went back again to Australia to visit him. I asked him why he could not sleep. He said that some beings came to bother him every night, and none of them had feet. I realized at once that they were his enemies and debtees. I told him, “It is because you ate others’ feet in the past, now they all came back to you.  “Then I asked him,” How did you treat them?”

He said,” I am not afraid of them, I never did a single evil thing or harm a single person in my life, therefore I do not need be afraid of them, if they come, I will fight with them!” I advised him not behave like that, because those ghost beings are in great suffering, without blessings, they have no opportunities of encountering Buddhadharma, that is why we should be compassionate with them.

I said, “If they come again tonight, you apologize to them, and tell them because you did not understand principles, you harmed them, now you are seeking forgiveness from them.  Also you can tell them to recite the Buddha’s name, so that they can seek rebirth, and end birth and death. You yourself also have to recite the Buddha’s name on behalf of them, recite Amitabha Buddha.” The next morning, I asked father whether they came or not and how was it. He said they did come, and he addressed them as I taught, then he recited the Buddha’s name on their behalf, and they did not disturb him any long, they stood there listening to the Buddha’s name, after that, they left.

A week before my father’s rebirth, one day, it looked like he was dying, therefore, my mother and younger sister started to recite the Buddha’s name, after a whole day, my father is still alive. Suddenly, my younger sister smelt fragrant incense, which lasts for about 5 minutes.  At that time, she understood that she need offer incense.  Therefore, she asked mother to bring an incensory for her to lit incense, wishing the Buddha could come to welcome father and his enemies and debtees into pure land. After making the incense offering, they continued reciting the Buddha’s name. At that time, my younger sister heard other voices around them, a lot of melodic voices resound in the air, reciting the Buddha’s name. My younger sister said that upon hearing these wonderful sounds, she felt very pure and clear in heart. One week later, my father passed away, his mind was quite clear when he was dying, but he already put down everything, his wife, children, and houses, his only wish was to follow the Buddha and he was ready. He passed away very peacefully. His face looked ruddy and pleasant, and even had a smile on it. His body was also very soft. Some people who came to assist reciting the Buddha’s name even smelt fragrant incense.

Forty-nine days after my father’s rebirth, one day when my son Mingguang was in sleep, he felt someone nudging his elbows in his dream, when he opened eyes, he saw his grandfather. Mingguang said that his grandfather did not look like before, since his grandfather had the appearance of a Bhikus, with hair already being shaved, a very fresh and smooth face without any wrinkle, wearing a bright orange sash, smiling happily. Mingguang asked him, “Grandpa, how come you are here?”

His grandpa answered, smiling, “I came to tell you, I have already followed with Amitabha and been reborn in the Pure Land.  Mingguang, you should vigorously recite Buddha’s name, and follow with Amitabha Buddha.”


The Story of Dr Chiang
Published in Vajra Bodhi Sea, Bodhi Field section, November 2008 Edition p33-37

A talk by Alice Chiang on September 14, 2008
Dharma Master Yo asked me to share with you what Dr. Chiang and our family have gone through these past 5 months.  Life is so very unpredictable! Just a few months ago, Dr. Chiang was at the peak of his medical practice. We were in the process of moving into a brand new house. It was his dream home. It’s got everything he ever wanted built in it. The new house was surrounded by woods and lots of trees, which he loved.  He was very excited about it. At the end of February and the beginning of March, we began to pack our valuables and important documents into boxes and move from our old house to the new one. His back then began to hurt.  We thought he probably just pulled some muscles while lifting boxes and did not take too much notice of it. Well, the back pain got worse for the next two weeks and began to pinch the nerve, causing numbness of the left leg. He decided to get an MRI of the spine to make sure everything was okay.

I will never forget March 20th, Thursday, at 3 p.m. [Our son] Andy was still on his spring break. We all accompanied Dr. Chiang to have the MRI. As he came out of the test, he was wearing a smile on his face. Andy and I were relieved. But he then went on and told us that the radiologist had shown him the film, and he had seen a large tumor inside one of the vertebrae. Subsequently, a CT Scan confirmed that Dr. Chiang had stage IV lung cancer, which had already spread to the spine. It was so shocking and devastating for me! I didn’t know what to do. The first thing that came to my mind was: what’s going to happen to all his patients? Who would be willing to cover for Dr. Chiang? And what’s going to happen to his medical practice that he cares so very much about?  Coincidently, March 20th was also the day that we had just signed the contract to list our old house for sale.

Even though Dr. Chiang was ailing, he went back to the office over the next two days, performed 15 endoscopies and colonoscopies, and saw 25 patients. He was still laughing and joking with the patients as if nothing had happened. But starting Sunday, three days after he was diagnosed, his condition continued deteriorating. He was in so much pain and couldn’t get out of bed any more. After that, he was never able to go back to his office ever again.  Taking care of Dr. Chiang and bringing him to various tests/scans and treatment/therapy was already a full time job for me. But being his medical practice manager, I had to handle the transition of the patient care as well as the business and operation of the office, including finding a good physician to cover for Dr. Chiang as well as coordinating with pharmacies and other health care professionals. In addition, I had to deal with selling the old house and eventually moving. To me, it was almost mission impossible!  It was a tremendous and overwhelming burden for me.  Being a Buddhist, it is very clear to me that this was karmic retribution appearing right in front of us. We were in this together. These karmic situations came chasing us like a huge hurricane and totally caught us off guard! I know this was the karma from Dr. Chiang’s previous life, because in this life he was such a good, kindhearted man who had saved so many people’s lives.  So, I began to repent to the Buddha on Dr. Chiang’s behalf and recite the Great Compassion Mantra vigorously, incorporating the recitation into my daily activities all day long. I know I was being blessed by Buddhas, Bodhisattvas, and Venerable Master Hua because in addition to the Dharma Masters’ caring and support, all of a sudden I felt an enormous and irresistible power and strength in me at all times helping me overcome so many karmic obstacles.

Recently, Dr. Chiang did back surgery to remove the tumor in the vertebrae, four sessions of chemotherapy, and over 30 sessions of radiation treatment, yet the cancer cells continued to grow and to spread!  I made many attempts to share the Buddhadharma with him using my own experience as an example. I also urged him to accept some alternative medicine and food therapy for body and mind healing, but I could never totally convince him. Being not only a physician but also biochemist and immunologist himself, Dr. Chiang was very skeptical of my advice.

In mid-July, Dr. Chiang was admitted to the hospital due to side effects from chemotherapy. He couldn’t keep any food down and was constantly throwing up. His condition started gradually going downhill. A week later, his arms and legs were all swollen, and he lost his voice. The oncologist told us that it was about the time to put his hands in his pockets, as there was nothing he could do medically to help Dr. Chiang. When we were told Dr. Chiang only had weeks to live, he was surprisingly very calm. This was when I told him that only Buddhas and Bodhisattvas could save him now. I asked him to begin vigorously reciting Amitabha’s name, and explained to him that the land of Ultimate Bliss is covered by gold and surrounded by so many treasures and that there will be no suffering, only enjoyment of every bliss. If he recited Amitabha’s name wholeheartedly, he would attain rebirth in the land of Ultimate Bliss. He agreed and began to do so. I told him that if he recited the Buddha’s name one time, he would liberate one cancer cell; if he recited 10,000 times, he’d liberate 10,000 cancer cells. He laughed. I went on and told him to recite with as much diligence as if his patients were very sick, and he needed to save their lives.  He listened and acknowledged my words. He also took Dharma Master Yo’s advice and agreed to take refuge with the Triple Jewel and receive the Five Precepts.

On July 27th, Dharma Master Yo and Dharma Master Jai along with disciple Kao came to visit Dr. Chiang in the hospital. Dr. Chiang took refuge with Venerable Master Hua and received the five precepts from Dharma Master Yo and Dharma Master Jai. Inconceivably, the very next day, the swelling of his arms and legs diminished! He looked so much healthier with pink cheeks. Not only did he begin to talk out loud but also he was able to start eating and keep the food down without vomiting! The oncologist was so stunned and amazed and couldn’t figure out why. This gave Dr. Chiang so much confi dence and encouragement. All of sudden, he was able to totally let go of his worries and be totally at ease. After that, he began reciting Buddha’s name even more vigorously.

As we were thinking Dr. Chiang was stable enough to come home, he started to develop difficulty in breathing. His heart was pounding very fast. Coughing and fever complicated the condition. I knew the end was coming. Andy and I followed the Dharma Master’s suggestion to recite along with him. A few times when I asked him whether he saw Amitabha coming, he nodded his head and said, “Yes!” Right before and after Dr. Chiang’s passing, we did encounter a few incidences of interference from creditors of Dr. Chiang’s previous lives. Andy will briefly describe what happened during and after Dr. Chiang’s passing later.  Although Dr. Chiang was seeking help of the Buddha at the very last minutes, he did have good roots, blessings, virtues, and causal connections as described in The Buddha Speaks of Amitabha Sutra, and he was reciting Buddha’s name so vigorously and wholeheartedly without confusion. Therefore, I believe he will attain rebirth in Amitabha’s land of Ultimate Bliss.

In his Dharma Talks, Venerable Master Hua often spoke of how sincerity brings a response that intertwines with the Way. It is truly an inconceivable phenomenon. I myself have felt and witnessed Buddhas and Bodhisattvas’ compassion, wisdom, and boundless light shining on me during this most diffi cult time of my life. I would like to share a phrase with you which best describes what I went through during the past five months.  The phrase is from Incense Praise:  “If our hearts are sincere and earnest, all Buddhas will manifest.”

A talk by Andy Chiang on September 14, 2008
My dad passed away on Saturday, August 16th, in the afternoon.  Heading into that Thursday, August 14th, we knew that my dad was probably nearing the end of his life, so Mom and I made sure that we were in my dad’s hospital room at all times. Around 3 p.m. on Friday, my mom and I had an appointment at the funeral home to discuss the arrangement. But pretty much right as we got back to the hospital from the funeral home around 6 p.m, my mom received a call from our home’s security company. They called to tell us that the alarm system had gone off at home and to see if we were okay.  Naturally, my mom told them that we hadn’t been in the house since 2 p.m; Therefore, it was really strange that the alarm went off around 6 p.m. ; This was the first time our alarm had ever gone off, so my mom was afraid someone had broken into our house. We decided to rush back home to make sure things were okay. We waited for two police cars to show up. When we opened the garage door, we noticed that the rear door to the house was open. The police went in the house and checked every room and found no trace of anyone breaking in.  When we were confident that our home was fine, my mom and I rushed back to the hospital to be with my dad.

That night we were reciting the Amitabha Buddha’s name all night long. When dad was listening to us reciting the Buddha’s name, he would move his lips trying so hard to recite with us and often breaking into huge smiles. These smiles were different than his usual smiles–as if he were experiencing something he’d never experienced before. And indeed, when my mom asked him, “Did you see the Buddhas and Bodhisattvas?” he nodded to say yes.  The next day, on the morning of the day that my dad passed away, he could not really move anything but his eyes. As we recited the Amitabha Buddha’s name to him, I saw tears coming down from his eyes. That’s how I knew he could hear me. So I was reciting even louder and more vigorously, because I knew the end was near.

My dad passed away that Saturday afternoon at 2:22 p.m. But just a few minutes before and after dad’s passing, something very strange was happening.  The intercom speaker kept coming on (at least three times), and the front desk nurse kept asking us, “How can I help you?” even though no one had pressed the emergency button. In fact, I had gotten so annoyed by it that I left my dad’s room to go tell the front desk that we were trying to recite the Amitabha Buddha’s name, and the intercom speaker kept distracting us.  At 2:30 p.m., my mom asked the nurse to come in and unplug the IV machine. When dad passed away, his face froze in the suffering state he was in when he took his last breath. Our heartfelt thanks to so many of you who came to the hospital to help us recite Amitabha Buddha’s name. After several hours of recitation, my dad’s face began to change, even though he had died hours earlier. The suffering state of his mouth changed into a decidedly noticeable smile. It was unmistakable! I was in absolute shock and awe at what I had seen.  A little after 10 p.m. towards the end of the recitation of the Amitabha prayer, all of a sudden, the unplugged IV machine started beeping again as if it were on, for a few times in a row! (But it had been turned off for almost eight hours by that point!).

The next day, when I finally had a chance to think about all the incredible things that happened in the last two days, and I had a chance to talk to my mom about it, I was then able to make sense of everything.  The rear door opening by itself, the hospital intercom speaker going off by itself, and the IV beeping after it had been turned off…This was all the work of enemy spirits that were trying to distract my family and I from focusing our attention on my dad as he was about to die. I understood then that these spirits were from my dad’s past lives and were trying to keep us away from my dad.  I realized that the smile from my dad’s face even after he passed away was his way of communicating to us that he had found Amitabha, through the light that our prayers had created for him and that he would find his way to the Pure Land. My dad’s eyes
had closed, but he opened mine. Thank you very much.

Remembrance of My Father’s Rebirth
By Kai Wen Lo
Translation By Laura Lin

Pure Sound From Silicon Valley
Issue 116, Dec 2005, p8-10

June of this year, my father experienced sudden pain around his waist, and he couldn’t eat. Within one month, he lost around ten kilograms. He was admitted to Taipei’s General Veteran’s Hospital many times. Finally, in September, he was diagnosed with pancreatic cancer. According to his doctor, this type of cancer worsens very quickly.  Usually, a patient with this illness only lives for another six months. Although my entire family didn’t lose hope, we were finally defeated by the disease.  My father peacefully passed away at the end of October. From when he first got ill to when he passed away, many inconceivable events as described in the Sutras occurred. Therefore, I put these events together to share with everyone.

1. The Six Principles formed the foundation of my father’s faith: 
My father was an introvert, he considered carefully before he acted, and he was a very responsible person. Ever since we were children, my father taught my brother, my sister, and me never take advantage of others and never flatter others to further our own benefits. Also, he taught us not to add to another person’s burden.  Because my father sincerely respected the Venerable Master Hua’s merit and virtue, he took refuge with the Venerable Master in 1994.  From then on, my father recited the Earth Store Sutra, the Heart Sutra and the Buddha’s name daily.

2. I constantly reminded my father to maintain his faith:
During my father’s stay in the hospital, the suffering that he went through was beyond description.  When he realized that his illness was incurable, he was determined to be reborn in the Pure Land. I put a recording of the Buddha’s name next to my father’s bedside, and it played continuously. I frequently described the scene of the Western Pure Land of Ultimate Bliss to my father. I also told him that the relationships in the Saha world are temporary, only his Dharma companions in the Pure Land of Ultimate Bliss are permanent. One day when my father woke up, he felt a lot of pain. However, he saw a circle of yellow light about one foot in diameter on the ceiling. All of the sudden, he experienced comfort all over his body.  Since then, his faith was even firmer.

3. Manifestation of negative karma could not be ignored:

Eight days before my father passed away, he dreamed that many people were chasing him to kill him.  When he woke up, he was very disturbed.  When my friend told me over the phone that the Three Thousand Buddhas Repentance was taking place at Taipei’s Dharma Realm Buddhist Books Distribution Society, my family rushed over and set up a “Plaque to Repay Those We Owe”on behalf of my father. The next day, my father dreamed that there was an individual who blocked those who were trying to kill him. On the third day, in his dreams, my father saw that his intended killers had smiles on their faces and appeared to be joyful, and they stopped seeking retribution from him. My father’s experience was similar to the teachings in the Earth Store Sutra where it describes what a person experiences before he passes away. Everyone should be mindful of this.

4. Letting go of everything and passing away amid recitation of the Buddha’s name:
On October 25, my father’s illness worsened very quickly. Following my mother’s reminder, my father even used his very hoarse voice to call out Amitabha Buddha’s name two hours before his passing. It was incredibly touching! I told my father not to worry about the family, to let go of everything, and to concentrate on reciting the Buddha’s name in his mind. At that time, my entire family started to recite the Buddha’s name.  When I saw my father’s last breath, it was as if a knife cut my heart while it broke into thousands of pieces, and I felt as if there were explosions all around me.  However, I remembered the words of Great Master Yin Kuang , so I continued to recite the Buddha’s name with tears in my eyes. Under the compassionate assistance of Dharma Masters Heng Yun , Heng Tsai and others, the Dharma brothers of Dharma Realms Buddhist Books Distribution Society were contacted right away. They were very organized and took turns to recite the Buddha’s name on my father’s behalf.  Due to their efforts, my father reached the Western Pure Land smoothly, and my family is deeply grateful.

5. Amitabha Buddha appeared and radiated thousands of rays of golden light:
When my family started to recite the Buddha’s name, my younger brother smelled the scent of fragrant flowers in the hospital room, and my younger sister saw Amitabha Buddha manifesting an incredibly large body from afar while emitting golden light. Even more surprisingly, she saw our father walking slowly towards Amitabha. At that time, my sister thought there was something wrong with her, so she left the room to get a drink of water and to take deep breaths. When she went back to the room and closed her eyes to resume her recitation, the scene she saw earlier returned. Our father was closer to Amitabha, and he appeared to be getting smaller. My sister left the room again to get a drink of water and to take deep breaths.  When she returned to the room, she saw my father’s hair fell off, and he was wearing a black robe as he got on a lotus to leave. What is also worth mentioning is my sister’s description of Amitabha. She said the Buddha’s head is the color of loyal blue and he had many flesh mounds on the crown of his head. She also said that our father appeared to be very small next to Amitahba. Two days after my father’s passing, my sister continued to smell wondrous fragrance. My brother and sister are not true Buddhist disciples. They know very little about Amitabha and the Pure Land of Ultimate Bliss. Without the kindness and compassion of Buddhas and Bodhisattvas, my brother and sister would not have experienced such auspicious states.



Brief Teaching on ‘A Rainfall of Blessings’

Teaching from a recent authentic Terton who is extremely renowned in Tibet, Nyanlung Rinpoche (Namtrul Jigme Phuntsok).  He has displayed many miracles and retrieved termas with the help of his consort Tare Lhamo – an emanation of Yeshe Tsogyal.  I was very much moved by Tare Lhamo although I have never met her before. I guess it is in the nature of such great beings that all who see them somehow partake of the vast mind of love and Bodhichitta they possess.  Tare Lhamo has passed into parinirvana in 2002. More can found about her here:

On 7 Nov 2011, Nyanlung Rinpoche passed into parinirvana. Hence I share his commentary on the Guru Yoga of Padmasambhava ‘A Rainfall of Blessings’ (composed by Mipham Rinpoche) here to remember him and to celebrate his vast enlightened activities to benefit all beings which will undoubtedly carry on into the future… May these two great Tertons quickly return to benefit countless beings!

(This was obtained from an email forwarded to me.  With deep thanks to the original source. Photo from

A brief Teaching on the Guru Yoga in reliance upon the Seven Lines Vajra Verses: “A Rainfall of Blessings”

First, the preliminaries, Refuge means:

For the sake of rescuing each and every sentient being from the great fears of cyclic existence in general and the three lower realms in particular, one should take refuge from this moment until Enlightenment in the Guru who is not differentiated from the Great Victorious Urgyen, who is the union of all the Buddhas of the ten directions and past, present and future.  Recite thrice bearing this meaning in mind.

Aspiration means:

Among all the sentient beings limitless as the vast expanse of space, there is not even a single one who had not been our parents in the past.  These sentient beings are currently bound within the six realms of cyclic existence, experiencing uninterruptible sufferings without any end in sight.  Therefore I must attain the state of the Great Urgyen (Buddhahood) and place all sentient beings into the peace of the state of perfect Enlightenment.  Contemplate in this manner, and give rise to the thought for Enlightenment, recite thrice bearing the meaning in mind.

And now, the main practice:

In the space in front of oneself within a tent composed of rainbow rays, on top of a lotus and moon disc cushion, the object of our visualisation Urgyen Vjaradhara should be clearly understood as non-dual from our Root Guru.  His aspect is that of Urgyen Vajradhara ‘The Lotus Born’.  The body of ‘The Lotus Born’ is white in colour with a tinge of red, and the tinge of red is also suffused with white.  He has one face and two arms.  His right hand in wrathful mudra is waving a five pronged golden vajra, while his left hand which is resting in the mudra of equanimity holds a skull cup mixed with wisdom nectar.  In the crook of his left hand a three pronged Khatvanga staff rest tilted.  He wears a gown, Dharma robes and brocade cloak.  On his head he wears the lotus crown of liberation through sight, the tip of that crown is adorned with a halved five prong vajra and a vulture feather.  His facial expression is extremely joyful, smiling but also wrathful at the same time.  His feet is in the playful royal posture.  Around him are an oceanic host of the Three Jewels and the Three Roots, immeasurable in numbers.

His body should not been seen like solid statutes of metal or clay, or as an imperfect body composed of flesh and blood, but rather should be visualized as an illusion like rainbow body.  Although appearing, yet in reality without any self nature.  While being extremely clear and vivid, it is at the same time beyond grasp, abiding in ‘self nature’ that is like the illusive rays of rainbow.  The negativities of one’s body, speech and mind should not be merely confessed through mere words from one’s mouth, but with deep conviction that whatever happiness or suffering, goodness or negativities that one experiences up to the attainment of Enlightenment are all known to one’s Guru.  From the bottom of one’s heart, sincerely supplicate with reverence and prostrations.  The hair of one’s body standing on end, and tears welling in one’s eyes.

Next, manifest all things wondrous and desirable to the five senses of form, sound, smell taste and touch along with the outer, inner and secret offerings, all replete with the aspect of Samantabhadra’s offering clouds; these are presented in offering.  After this, gather forth all virtues that one has accumulated in the three times, present it sincerely in front of ‘The lotus Born’ and think that one is thereby accumulating merits.  Following this, recite: “All negativities committed through the three doors of myself and all sentient being since beginningless time up to the present, the vows that are broken or transgressed, we lay bare regretfully and confess before you, Lord of Secrets.  Now I make this vowed aspiration: ‘From this moment onwards I shall never commit any negativities, may those that I have committed not become the negative karma of this life or the obstacles in future lives.  Please grant the most excellent of purifications.’”  This is the purification of negativities, our aspiration should be that this accumulation of merits and confession gladdens the Guru, the Great Urgyen.  From now until Enlightenment is reached may we come under your compassionate guidance and care.  Please bestow the complete attainments of body, speech and mind even now upon this seat!  While contemplating thus, 5 coloured rays emanate from the Guru’s heart and dissolve into one’s heart.  Visualised that one’s mental continuum is blessed by the Guru, recite the Seven Lines Vajra Verses as much as one can, singe pointedly without any distraction.

The Tsog Offering at the end of the session is as follows:

Set up and display all food, drinks and other offerings of wisdom and merit that is in one’s possession, recite the hundred syllable of Vajrasattva 7, 21 or 108 times as in the ‘Stainless Confession Tantra’.  After that according to the time that is available, practice the ‘Four Articles rectifying Omissions’ and ‘Tsog’.  As this fulfils the need fo amassing vast merits and virtues, it is very important to practice at least once a day, or as many times as possible.

Regardless however, at the end of the meditation session, visulaise that from the white ‘OM” at the Guru’s forehead, light rays shine forth and when it melts into one’s head it purifies the negativities of one’s body such as killing, stealing sexual misconduct and the blockage of veins.  Ones gains the vajra body blessing of the Guru and obtain all the attainments of this empowerment.

Next, from the red “AH” at the Guru’s throat light rays issue forth and melts into one’s throat, purifying all speech negativities such as lies, divisive speech, harsh speech and idle talk, as well as the tantric obstacles of winds.  Ones gains the blessing of the vajra speech blessings of the Guru and obtain all the attainments of this empowerment.

Then, from the blue “HUM” at the Guru’s heart light rays issue forth and melts into one’s heart, purifying all negativities of the mind such as attachment, aversion and ignorance, as well as the tantric obstacles of the charkas.  One obtains the vajra mind blessing of the Guru and obtain all the attainments of this empowerment.

Finally, from the four places of the Guru: forehead, throat, heart and navel, the four syllables “OM, “AH”, “HUM” and “HRIH” four different colours of light emanate, white, red, blue and green respectively.  This dissolves into the corresponding places at one’s body and arouses the wisdom of the four joys in our mental continuum.  The four Empowerments are obtained, the seed of the four Awareness Holdings are planted, and the causes for obtaining the four bodies of a Buddha is placed into one’s mental continuum.  After this, the Guru dissolves into light and melts into one’s heart and at that moment one remains in the ‘self abiding’ state without alteration of a single thought, and within that it is without any thoughts.  Abiding in the ‘mind’ without discriminations, within calm abiding equanimity.  Abiding in such a state without any departure is the same as being one with the wisdom of all the Buddhas, one should know this.

For those who are able to practice this Guru Yoga constantly and diligently, they will in this temporal world possess long life, good health and accomplish all their wishes in accordance with the Dharma.  Their merits will increase like the waxing moon, and in the next life they will be reborn into the pure realm of the Dakinis.  There, in the presence of the Guru ‘The Lotus Born’ they will without doubt become a teacher who can lead and guide all the limitless sentient beings.  Therefore, one through diligently exert with courage and perseverance in this Guru yoga.

As this was requested by a faithful disciple for Chinese students who are in need of such a practice, upon repeated requests Jigme Namkha Lingpa wrote it within the joyful sphere of the garden of awareness Holding, may it be auspicious.

The translation from Tibetan to Chinese is completed by Thondup Rinpoche. The translation from Chinese to English is completed by Sengge Dorje of Charitable Assistance Society of Thousand-Arm Chenrezig, Singapore in January, 2007 with the greatest respects and gratitude to the great Namkha Lingpa and Tare Lhamo Tertons .

Advice from Khyentse Chokyi Lodro

“Listen! Precious Lama, without remembering the dharma from the depth of my heart, I have just realized my life has ebbed. I am sure that when I die I will go to hell.” Thus wrote Khandro Tsering Chödrön.

As a reply the husband-lama wrote, “But you know what to do. You have means to escape in your hand. Even though you can’t practice myriad ways of practicing the dharma, if you can maintain kindness and dedicate the merit, have aspiration and remember the nature of the mind that is clear and empty in union and most importantly if you remember the guru and supplicate, that is the essence of all the teachings of the Buddha.”

Translated by Dzongsar Khyentse Rinpoche

This entry was posted on 11111111, in Practices.

Inseparability of Samsara and Nirvana

(source : http://

By Jamgon Lama Ngawang Lekpa


  Prostration to Lama JAMPAYANG, who grants us the Wisdom View of Knowledge in all things’ Essence.

If we summarize all the apparently diverse opinions concerning the Masters of the Middle Path, we obtain the outer and approximate Middle Path and the inner, precise and subtle Middle Path.

The first category is the view of the Prasangikas who hold for real everything that is perceived by their senses. At the time when all treatises of the Sastras were explained and during the great debates that ensued this view was held.

The second category is the view that considers that all external appearances end up in the mind which is finally placed in its own nature, free of all manifestation. In their training of Yoga, the adepts practise mostly this view in a solitary place.

Relating to this, Atisa has said:

“During all the contradictory debates with non-Buddhists at the time of the debates
concerning the Great Treatises of commentaries, it was said to be the Middle Path.
And, at the time of the training to the true sense in the practice of Yoga, it is the Subtle
Middle Path which is practised and constitutes the essential oral Teaching.”

Greater details are to be found in Atisha’s dBuma Rinpoche’i sGronMe along with the sources of his commentaries, as it is said in the Legs bShad Gon-Ma’i dGons rGyan.

Thus, it is said that our own Tradition of the view of non-differentiation of Samsara-Nirvana agrees with the second Tradition.

Concerning the way of meditating:

First of all, it is indicated in the explanatory Teachings, all the dharmas of the phenomenal world of Samsara (cyclic existence) and of Nirvana, are only reflections of mind itself.

  This lack of existence of the smallest dharma outside the mind is asserted by:

a) references to quotations,
b) logical deduction, and
c) the Essential Teachings.


It is said in the mDo sDe Sa bCu Pa:

“Oh, Sons of Buddhas, in the end the three Spheres are nothing but Mind.”

In the rDorje Gur:

“Outside the Precious Mind, there is neither Buddhas nor beings, nor any object external
of consciousness.”

In the Chad Ma Rigs gTer:

“In truth, appearances are Mind itself and do not exist outside of it; they are classfied into
true or false according to tendencies being long-lasting or not.”

It is also explained by numerous other quotations.


  “A unique object able to appear manifoldly is actually devoid of all reality.” So it is said.

Thus, a cup of water will appear differently to the six types of beings and in that way, we’ll know that appearances are devoid of all external reality. It is by experiencing that external appearances are devoid of all external reality that this will come to truth.

In the past, a great adept of the ‘Path and its Fruits’ (Essential Teaching of the Sakyapas) had a sensation of thirst caused by his winds and channels. Unable to find any water in a well, spring, or river, and totally puzzled, he hung his monk’s clothes on a tree on the other side of the river and went to sleep. The next morning, waking with his sensation of dryness gone, he realized that water was flowing as it did before in the well, spring and river. He was then forced to use a small craft to get his clothes back.

Another time, in India, a son who had a lot of respect for his old mother, left the country to do business. Upon leaving, he told his wife to please take care of his mother and to be sure to feed her good and pure food.

During the son’s long absence, the old lady caught an eye disease which made the rice she was given appear to be full of hairs. This, in turn, made her very weak due to a swollen stomach.

Upon returning, the son asked the old mother if she had been well taken care of.

“After you left, your wife never gave me good food, except this rice full of hairs which
now made me sick with a bad stomach.”

  The son reprimanded his wife, who in turn answered him:

“I have only given her good food, but it seems that she has an eye disease. Go and bring
her food yourself.”

So, the son brought perfectly clean rice to his old mother who said:

“In older days, you had a lot of respect for me, but it seems that now you’re under your
wife’s thumb. This rice is full of hair!”

Understanding that her eyes were bad, he told her to keep the rice and called upon a doctor. After having been treated, he asked his mother to look at the rice. And since there wasn’t any hair in the rice, the old lady understood that her disease was the cause, and thought:

“How can my stomach be sick if I’ve not swallowed a single hair?”

Reassured, her stomach problems disappeared as the rainbow vanishes in the sky. So it is told.


Concerning the assertion from the spiritual instructions given by each of the Lineage’s Lamas, it is said:

“Sickness and disease numb and deceive the mind like a disease veils the eyesight or
like a blazing point swirling rapidly.”

Having thus thought about this truth which is asserted by the above three quotations, arguments and spiritual instructions, all appearances will be perceived as Mind.

For example, when salt absorbs itself in water, it becomes one with water. In the same way, we should understand that no existing dharma is different from Mind.

And lastly, we’ll even doubt an external existence (different from mind) of our own body. But, concerning the authentic fusion of Mind-Perception, it is said that it does not appear until the Eighth Land is reached.

Although the fusion of Mind-Perception of the preceding Land is not really the authentic one, it still appears as an experience during the practice of Yoga.

Those who wonder if the realization of appearances of Mind-as-such, is not precisely the Prasangikas’ Tradition of the Middle Path, are in fact totally wrong.

In fact, Klu-sGrub, ‘Phags-Pa Lha and ZLa Ba Grags-Pa have all three asserted that perceptions are only Mind, and who dares say that they do not understand the Prasangikas’ view?

The great Savant Mi-Pham rGya-mCho has explained it thus in his dBu-Ma rGyan-‘Grel:

“To realize that all perceptions are Mind-as-such is the essential characteristic of the
Buddhist Path’s holders; true situation of all objects, it is the sacred point of the Essential
Teachings relating to meditation. To destroy the illusion of phenomenal existence, it is
the essential hint, just as it is essential for the butcher to know the animal’s vital point
in order to kill it, or for the lumberjack to know where to plant his nail in order to dry
out the tree.

  If we can hold it (the essential point) due to skilful means, it is also the heart of the
Essential Teachings pertaining to the Ultimate rDorje Vehicle.”

And so are the numerous writings praising the realization of perceptions as Mind.

To say that appearances are Mind means that they are Mind perceiving itself. In fact, Mind never perceives an external object.

Relating to this subject, the Omniscient dKon-mChog Lhun-Grub has said:

“As distinctive object to our own manifold perceiving mind, our own mental investigation
finds nothing but an illusive being. The chain of interconditioned production of the never
ceasing duality between ‘me’ and ‘other’ (appearing and resting on conditions and causes)
is empty of an own-self. Look at the own-face of the Sphere of the Inexpressible and

Therefore, if we investigate mind with mind, we’ll experience an unceasing Light which is called the Mind’s characteristic.

By its own Essence, this same Light is devoid of birth and empty of primeval cause. In an intermediary stage, it does not dwell in anything and is devoid of a distinctive essence. Finally, since it is unceasing, it is empty of the Fruit of annihilation. Mind has no form or color. It does not dwell inside or outside the body, nor in between. No matter which way we look for mind, it cannot be found. Whichever way we investigate mind, we cannot find anything in which it would realize itself (not having any distinctive essence). Although not having any distinctive nature of its own, the trick of various perceptions nevertheless appears incessantly since the beginning, therefore we never experience its lack of existence. Since this trick of various perceptions appears constantly and we cannot find any true nature, neither can we experience its existence.

This nature of Emptiness in which we have never experienced any existence, and this characteristic of Light in which we have never experienced any non-existence, have always been dissociable. Mind is Pure Light in its perception of itself, Empty in its own Emptiness, and Perfectly conscious in its own investigation. All this is only a purpose of experience for the Transcendental Wisdom of our own investigation.

But, in reality, there is no distinctive essence to hold in the Primeval Nature of the Absolute Truth. Nothing that mind should grasp, nor words to express it. But, nevertheless, in order to dissipate ignorance, the Absolute Truth is called the relative Truth of language: ‘non-dual’, ‘Union of the Two’, ‘inexpressible’, and ‘essence of Primeval Mind’.

Although this natural state comprises Samsara and Nirvana, those who ignore their true essence are said to be in Samsara, while those who know their true essence are said to be in Nirvana. The designations of Samsara and Nirvana are thus attributed according to the understanding or the lack of understanding (of their true essence).

From the true point of view, there is no bad Samsara that should be rejected nor any good Nirvana that should be realized. If this is correctly perceived, we have then obtained what is called the understanding of the view of non-differentiation of Samsara andNirvana.

In brief, there is nowhere to concentrate outside of the non-seizure of Mind’s Emptiness-Light. The relaxed mind should constantly be in this state where there is nothing to meditate upon, free of quest and artifice.

In the Songs of the Venerable Grags-Pa rGyal-mChan, it is said:

“How could there be a cessation and a distinctive essence in a mind which is devoid
of original birth? To think that there is neither birth nor cessation is also an obstructive
thought; Give it up! You should also renounce the idea of giving up, since giving up is
also a thought!”

  “That which is limitless goes beyond the realm of the expressible. The designations
‘Middle’, ‘Mind only’, etc. . . are only words and manifestations, while their mental
representations are only conceptualizations.”

However you think of it, if you have not perceived the Natural and Spontaneous State of Mind, and if you have not trained in the essential Teachings of non-grasping, you’ll be caught grasping even with the thought of non-grasping.

Understanding that this unceasing Emptiness-Light is the Natural State of Union.

rJe Sa-Pan has also said:

“Existence, non-existence, etc. . . ., there is nothing similar in the Natural State of things.
There is no object to meditate upon, nor a subject who meditates, nor the act of meditating.
Mind being devoid of a distinctive essence, how could you explain that Essence? By passing
the realm of the expressible, there is nothing to say.”

Coming out of this equanimous meditation, we’ll then realize that all the forms belonging to the visual field as well as everything that is seen, are, as soon as perceived, Perception-Emptiness, which is nothing else but the undifferentiation of Samsara-Nirvana.

In the same way, all the sounds of the audio field are, as soon as heard, undifferentiation of Audibility-Emptiness, of Samsara-Nirvana.

And, lastly, all the discursive thoughts pertaining to the mental field as well as all that is thought are, as soon as they appear, undifferentiation of Mind-Emtpiness, of Samsara-Nirvana.

Everything that appears is an Activity of the Dharma Body.

All perceptions having appeared as expressions of the non-differentiation of Samsara-Nirvana and without having to look anywhere else for a meditation object, like a businessman finding himself in a country full of gold, it will be possible to leave the mind on everything that appears without trying to transform it.

Some wrongly affirm that appearances, sounds and thoughts, that we have just explained above as being non-differentiation of Samsara-Nirvana, constitute the meditation and not the view. In the two texts of the lJon Chin Chenmo and the Dag lDan, the Great rJe-bCun affirms:

“The ‘holder of dharmas’ (phenomena) is Samsara. Dharma itself (its essence) is
Nirvana and their undifferentiation is the undifferentiated Samsara-Nirvana.”

‘Jam-dByans dKon-mChog Lhun-Grub has also said:

“That which is devoid of a distinctive essence is only perception; the nature of all
objects is the Dharma of Samsara-Nirvana; dharmas and ‘holders of dharmas’ are
in truth undiffrerentiated. Realize this view of profound meaning free from all limits!”

Thus, by examining the various quotations, doubts concerning the view of the non-differentiation of Samsara-Nirvana will disappear.

In summary, the Dharma Body at the moment of the path is to put in practice the method consisting of leaving Mind Itself in its natural and non-transformed state.

Thus, we obtain the Dharma Body of the moment of Fruit which is to recognize Mind Itself free of artifice. And it is That which is called Buddha.

If, outside of mind, there were a place where another Buddha could be found, we could not hold it, and even if we could, the fusion with Buddha would be difficult.

In brief, we’ll know that those who didn’t realize their Essential Nature are called sentient beings while those who do are called Buddhas.

Although we call them View, Meditation, and Action, those different labels take a specific name in the continuum of the practitioner according to the moment. They are in fact the unique View of the non-differentiation of Samsara-Nirvana.

As the Lamas’ Lineage has put it: First obtain the certainty that all perceived objects are summed up in mind. Then, perceive that all mind’s perceptions are illusory and understand that this illusion only appears because of the supportive links. After having perceived that the meaning of those supportive links are separated from all expressible limits, realize the certitude not relying on anyone regarding the Natural State; so is the View.

Having first started with the three preparatory Dharmas, we’ll remain in the Equanimity of the Profound View with the help of the three basic Dharmas. Then, we’ll meditate by using as final ornament the three conclusive Dharmas. So is the Meditation.

At each moment and without letting go our steadiness of watchful conscience of the View, we’ll meditate on three demons (gDen) of external obstacles, on the three diseases of internal obstacles, on the three perturbating poisons of secret obstacles, on the eight mundane dharmas; in brief, on the erroneous thoughts of passion-aversion by applying the vision seal.

Just as fire gets higher with the abundance of wood, no matter how violent the mental and dualistic perceptions of subject-object such as obstacles and bad causes, if we’re never separated from the key of the View, those perceptions will be perceived as the blissful Sphere of Dharma, just as ice cubes melting in water. A greater advantage will then result concerning the View.

Thus, a correct experience of this Profound View being born in our mind, it will become the antidote to all our disruptive forces (Klesas).

Generally, although our great compassionate Master, the Buddha, taught the aspect of repulsive meditation as an antidote to desire, the Samadhi of love as an antidote to anger and hate, the meditation of appearance in relation to the supportive links an antidote to ignorance, the charachteristics of the varied inclinations and temperaments as an antidote to pride, the meditation of the similarity between oneself and others as an antidote to jealousy, and so on . . . the repulsive aspect is only beneficial to stop desire but unable to appease anger and hate but has no effect on desire.

If the unshakable certainty appears towards this Profound View, it then becomes the antidote to all disruptive forces.

For example, just as inside Samsara, the remedy called ‘the unique benefactor’ is the antidote o all diseases, if one perceives correctly the perfect meaning of Emptiness, this understanding will then become the antidote to all disruptive forces.

It is said by Kun-mKhyen ChosKyi rGyalpo:

“Although the water of repulsion (ugliness) can wash the stains of desire, it cannot
destroy the rocky mountain of anger; although the fire love can burn the bushes of
anger, it is unable to wash the stains of passion-desire.

  “With the ability to perceive as Unity Emptiness and everything that appears in relation
to the supportive links, one can totally cut the tree of self’s view with its numerous branches
and leaves of actions and disruptive forces and its fruits of birth (namely, existence).”

Thus it is explained.

If we gathered all the Doctrines of the Way, we’ll find that they are all concentrated in the six Paramitas (six Perfections). And those appear easily to the one who perceives perfectly the essential point of this View.

In the sPyod-‘Jug, from the beginning: “abandoning the miserable beings”, to the end: “they wander without a reason”, it is meant in those nine slokas (stanzas) that the sixParamitas do not exist by relying on body and external speech but that we must find them relying solely on the inside mind. Thus, the spirit of giving which comes from the heart is Giving; the total victory over the spirit of ill-will is Moral Discipline; the total victory over the spirit of anger is Patience; a mind rejoicing in practising virtue is called Zeal; a mind which remains firmly on any object is called Meditation; the knowledge of the Nature of Mind is Wisdom.

Those virtues will be born in the mental continuum of the one who will possess the perfectly Pure View. Jo-Bo rJe (Atisa) and Milarepa have both said it. The victorious Yan dGonpa has also said:

  “To know the nature of virtue is the most excellent of all virtues. To know the nature
of non-virtue is the most excellent of all confessions.”

Just as it has already been explained, the wisdom of the nature of virtue being an inexhaustible virtue, it becomes the cause of Perfect Awakening. The wisdom of the nature of non-virtue is the most excellent of confessions and it is said in the Tharpa Chenpo Phyogs Su rGyas-Pa’i mDo:

  “If you want purification, firmly contemplate the Pure View. When it appears,
the Perfect Liberation will also come. This is said to be the most excellent of all

The Master, Arya Deva, has also said:

“Even those who has accumulated little merit will have no doubt concerning this
Doctrine. If they did, they would have to wander in cyclic existence (Samsara).”

For it to be born rightfully in our mental continuum, we must exert ourselves with great strength in Purification and Accumulation.

Having understood that the Lama was the Essence concentrating all Buddhas, it is very important to pray to him with perfection concentration, aspiration and immense veneration.

It is said in the rNal-‘Byor-Ma Kuntu sPyod-Pa’i rGyud (bDe mChog’s commentaryTantra):

“Prostration to the Feet of the One whose kindness allows the Great Bliss to appear
in a flash. Prostration to the Lama whose Body is similar to the Jewel possessing the

Sakya Pandita, the Lord of Dharma, has also said:

“For the one who faithfully relies on You, that person immediately receives Infinite
Mercy and becomes in one instant a Perfect Buddha and realizes all the Perfect

In the Tantra, it is said:

“Due to a constant veneration and aspiration, the rank of Dorje Chang can be obtained
in six months.”

‘Brom-sTon once asked Jo-Bo rJe (Atisa):

“Have the Doctrines I practised in the past been transformed in the Way or not?”

  “Those where you served your Jetsun Lama did, the others, no,” answered Atisa.

‘Brom-sTon asked again:

“Although we have many meditations adepts in Tibet, none has obtained the distinctive
Virtues. Why is this?”

  “All the qualities, great or small, of Mahayana can only take birth by relying on the Lama
and since you, in Tibet, only consider Lama as an ordinary being, how do you expect the
Qualities to be born?”

It is said that to see the clean face of the Profound and Natural Situation of all dharmas, there is nothing more excellent than the practice of Guru Yoga. By practising this Guru Yoga with regularity, not only with the mouth but also with the heart, an unbearable strength of veneration and aspiration will burn from the inside, just like a great fire. There is nothing else than to think and recall the Lama.

We’ll understand that all Buddhas and Bodhisattvas of the ten directions are incarnated in our own Lama. And by seeing or hearing the marvellous biographies of holy and realized Lamas of India and Tibet, we’ll also know that our Lama is their Incarnation.

Having established the certainty that the Essence of the Lama concentrates without exceptions the Three Jewels, and in order to honour Him, not even being satisfied with the offering of our flesh and blood, by thinking of Him, we will pray to Him with veneration songs, pouring tears similar to a rain shower.

If we’re able to pray to Him with such great strength, there will be no doubt of reaching the Perfection rapidly.

If we’re satisfied by saying a few prayer words such as: “The Lama knows” while only thinking of Him of time to time, then we’ll never obtain the benefits of the Profound Guru Yoga practice. That is why we must exert ourselves to a pure practice.

The most excellent of all incarnation, the Omniscient ‘Jam dByans Kun-dGa’ Bstan-Pa’i rGyal-mChan has said:

“Know that all Refuges are the Essence of the Lama. See all virtuous practices as the
Way of the Lama, and know that Samsara and Nirvana appear as Manifestations of
the Lama.

  “Grant us Your Infinite Mercy so that the phenomenal world appears as the Lama!”

If what has just been said is realized, it is said to be the true and faultless practice of the Guru Yoga of the Profound Path.

  This text was composed at the repeated request of Thartse Shab Droung Rinpoche Byams-Pa Nam-mKha’ Kun-bZan BStan-Pa’i rGyal-mChan and other listeners of the Lam ‘Bras (Lamdre). They asked the monk of Sakya Thouppa, Nag dBan Legspa, to record the authentic account of the stages of the view that he possessed. And it was written by the incarnation of sDe gZung Lun-Rig, namely, Kun-dGa’ BsTanpa’i Nyima.

Blessings of Avalokiteshvara

Yesterday was the Lhabab Duchen (click this for a brief explanation of this auspicious day, the picture displayed on this website is also quite moving to me)

There were some auspicious signs in Vietnam during a major puja.

The Picture of the sun turn into the shape of Avalokitisvara! Someone has captured it in mobile phone when His Holiness Gyalwang Drukpa , His Eminence & Drukpa Sangha were performing Mahakala, Tara & Medicine Buddha Pratices yesterday on the Auspicious day of the Descending day of the Lord Buddha in Vietnam.

The devotees were shocked when they saw the sun turn in to the shape of Avalokitisvara yestereday in Vietnam









Upon asking His Holiness about the Buddha appearing in the sky, His Holiness taught us that every time we evoke Buddhas, Gurus and Boddhisattva they are compelled to come to due their Boddhichitta Vow. But due to our lack devotion we are not able to receive much blessings nor see them. Since in Vietnam The devotion to Buddha Dharma is quite strong and also in large numbers we are able see it.  Sadly Holiness said that in 10 years or so, such miracles will entirely disappear from the world as devotion will almost disappear from our Hearts ~ Gyalwa Dokhampa

The below image in the sky appeared at Tu Quang Pagoda, Ho Chi Minh City. On Nov 17/2011

(As usual, if you can’t believe these photos, please don’t slander. )

Facing death

This is a true story about a Singaporean disciple of Dzongsar Khyentse Rinpoche facing death.  I cut and paste it here to share. It is a very good teaching for all of us… in many ways.


I’m sending this story on behalf of Cheau Ho, the wife of Tay Tuang Mee (TM). TM had just passed away on 23 March 2006. His wife would like to thank everybody who had been around to support them. She would also like to convey her special thanks to Emily for her ability to relate Rinpoche’s instructions to her in such a calm and clear voice and for reporting so accurately about TM’s condition to Rinpoche.

With the help of my Dharma friends Frank Lee and Ng Ching Ee, I have written this story based on Cheau Ho’s account of what had happened. It is our wish that the story would serve as an inspiration to all readers and motivates everyone to practice hard.

Cheau Ho would like to request that all merits be dedicated to TM, for him to meet Rinpoche again as soon as he has taken rebirth and continue to receive teachings from him.

Please feel free to circulate it to whoever whom you think may benefit from it.

Best wishes, Jing Rui


I never imagined that this would happen. Just two months ago I was still thinking to myself, “Though it’s been taught that life is full of suffering, things are actually going quite well for me.” Little did I expect that just two months down the road, everything in my life changed drastically – my husband, my spiritual friend, the loving father of my two young kids, left us all in a sudden.

On 24 Feb 2006, TM was diagnosed to have jaundice. On 27 Feb 2006, he was admitted to the hospital for cirrhosis (hardening of liver).

We immediately sent email to our root guru, Dzongsar Khyentse Rinpoche, to request for his advice. We were not sure if Rinpoche would read the email, as he was undergoing retreat at that time.

Just within a week, the doctor informed us that TM’s kidney was failing too. We were told that TM may need to go through dialysis. This made me really anxious and afraid, as I was aware that dialysis was a very painful process and I really did not want TM to go through such torment.

I frantically sent several emails to Rinpoche again, requesting him to help TM. However, we still did not receive any reply. Feeling very desperate, I suggested to TM that we could approach other teachers/Rinpoches to help him. However, TM rejected the suggestion. He said firmly, “All the blessings and teachings given by Rinpoche (root guru) would be enough for me. If all these still don’t help, then nothing else could work.”

Not long after that, I received a phone call from Ang, who passed me the message that Rinpoche asked me to call him up. I called Rinpoche and we spoke through the help of Emily. (Rinpoche was not able to speak directly to me as he was still in retreat.) I was advised to offer $1000 to the giving of life (animal release) in the name of TM.

I still vividly remember that on the morning before the animal release, the doctor warned me that TM’s kidney was in pretty bad shape.

To our surprise, on the same day after the animal release, we were informed that TM’s kidney unexpectedly responded to the medication and turned around. Furthermore, the liver condition had stabilized!

Meanwhile, Rinpoche also requested OT Rinpoche (Orgyen Topgyal Rinpoche) to conduct a Amitayus Drubchen for TM.

By the third week of March 2006, TM’s lungs were infected (pneumonia) and he had to rely on the ventilator to breathe. I felt extremely helpless as I watched TM’s situation deteriorate day by day. I was at my wits’ end. As I walked along the same corridor to see the doctor everyday, my heart was thumping madly, my head was swirling and my body felt so light that it as if I was floating. Everyday, it was as though I was walking on the road to hell. I felt like I was going crazy.

Rinpoche was my only source of hope then, and I desperately clung on to this source of hope. It was only until now then I realized that Rinpoche had been dropping me many hints that TM was not going to make it.

Rinpoche told me several times that the MO (divination) was not good. However, I was not ready to listen to this. Everyday, I kept begging Rinpoche to do more pujas for TM. I was literally trying to “squeeze out” some hope or good news from Rinpoche.

Seeing my denial, Rinpoche tried to wake me up, “I should really tell you the truth. The MO is really no good. You have found the best doctor and we have done a lot of pujas for him. You have done the best for him in Singapore, and I have done the best for him in India.”

Still, I was not able to hear Rinpoche’s message. Unable to accept the pending loss of TM, I persistently requested Rinpoche to conduct pujas for TM. Finally, Rinpoche said, “Let’s wait for the MO to turn better before we do anymore puja.”

Now as I recall these messages, I still feel deeply moved by Rinpoche’s kindness. He was so skilful at helping me slowly understand and accept the fact that TM would never come home with me anymore.

At this point, TM was also beginning to lose spirit. Rinpoche encouraged him by saying, “If you can be a bit better, you can come and see me in Taiwan with a bit of hardship.” This really motivated TM to become strong again.

Amid all the fear and anxiety I faced everyday, there were occasionally some encouraging signs. On 19 March 2006, TM told us that he dreamt of dakas coming and bringing him around Orchard Road (where the hospital was located). They even offered him food which was in the form of air. We continued to support TM by reminding him to practice and chanting alongside with him.

By 21 March 2006, TM was gradually running into confusion. Just before he slipped into coma, TM suddenly asked me, “Where is my Vajrasattva?” I told him that it’s ok, I’ll chant Vajrasattva together with him.

When I contacted Rinpoche, he assured me that the “MO did not give up”. He instructed me to start chanting Om Mani Padme Hung for TM and to remind him of his Guru and his teaching.

By then, TM already became unconscious. He tried to pull off his mask and behaved very erratically. It was only when we got him a MP3 player which played the Om Mani Padme Hung chant repeatedly, then he began to calm down. We chanted by his bedside and constantly reminded him of Rinpoche and the teachings he received.

Even in his state of unconsciousness, we noticed that TM kept moving his legs to the Sadhana position. I posted TM the question, “Are you doing Sadhana?” To my surprise, TM nodded his head, even though he was already in coma.

On 22 March 2006, I was informed that TM’s kidney had failed to function and that he had to be fed by tube only.

On 23 March 2006 morning, the doctor requested to see me immediately early in the morning. I had a feeling that the doctor wanted to pull off the plug on the life support system. As such, I called Rinpoche to ask for his advice. Rinpoche told me not to pull off the plug.

I plucked up the courage to visit the doctor, who asked whether or not I wanted to resuscitate TM should his lungs collapse. I checked with the doctor whether or not I would be killing TM. The doctor informed me that TM was now fully reliant on the ventilator and there was no way for him to live on, so should his lungs collapse I would not be killing him. Realizing that there was no other way to sustain TM’s life and hoping to shorten his pain, I told the doctor not to revive TM.

After that, I immediately called Rinpoche to double check if I made the right decision. It surprised me when Rinpoche told me that I should resuscitate TM at least two times and make sure that the doctor does not pull off the plug! Rinpoche also told me very specifically that I must continue to chant Om Mani Padme Hung for TM and keep reading a message to him from Rinpoche.

“Tuang Mee, death is happening to you. But do not worry, this is just another dream. You will see lots of vision and hear all kinds of sound. Just think of your root guru and Avalokiteshvara. Let go of all your attachment to your family and home. Chant Om Mani Padme Hung.”

Following this phone call, I quickly informed the doctor that I’ve changed my mind and I wanted the hospital to resuscitate TM should his lungs collapse.

My relatives and I then took turns to chant Om Mani Padme Hung with TM. I would also read Rinpoche’s message to TM at regular intervals. Having to reading the message was an extremely agonizing and heartbreaking experience for me, as I really could not accept that death was happening to TM. However, upon hindsight, I realized how fortunate TM was – to have his guru tell him that he was dying and reminding him to let go of his attachment. It also helped me gradually to come to terms with the fact that TM was leaving us and I had to let go of him for his own benefit.

It was only after TM’s death then I learnt that on the morning of 23 March 2006, Rinpoche instructed some students, asking them to visualize him as Avalokiteshvara and chant Om Mani Padme Hung to dedicate to TM. He also stated that TM would pass away either on 23 March or 24 March 2006.

In the afternoon, one of Rinpoche’s students came to visit us. He brought along two lamas who blessed TM and chanted for him. They also brought some precious nectar pills that were blessed by HH Dalai Lama. However, I thought that TM just did not have the merits to consume the nectar pills as he was no longer able to take in any solid food. At that point in time, the nurse brought in a bowl of water to feed TM through the tube. My Dharma brother suddenly thought of a brilliant idea – he crushed the nectar pills and mixed them into the water – and we requested the nurse to feed TM with the “nectar pill solution”.

Just about an hour after TM took the nectar pills, his lungs collapsed for the first time. As instructed by Rinpoche, we got the doctors to resuscitate him. After they managed to revive him, the doctor told me that it was quite a miracle for TM to survive given his current state.

Because of this first collapse, TM was transferred from the common ward into the critical care unit, where he has a room by himself. This allowed us to chant Om Mani Padme Hung loudly inside the room, without having to worry about disturbing other patients. This gave us the conditions to chant for him and even to place an electric prayer wheel above his head. If we did not revive him, TM would have died in the common ward, where we would not have the opportunity to do all these for him.

About two hours later, TM collapsed for the second time. We requested the doctor to resuscitate him again.

At 7pm, TM collapsed for the third time. Not wishing to give up, I requested the doctor to revive him again. However, the doctor told me that nothing else can be done, as they had already set the medicine and the life support machine to the maximum. With support from friends and relatives, I continually chanted for TM and read him Rinpoche’s message.

Finally, at 10.45pm, TM took his final breath. I called Rinpoche but he did not pick up the phone. At that instant, I was very sad and thought that Rinpoche had given up on TM.

However, a few minutes later Rinpoche returned call. I told him that TM had left. Rinpoche said that he knew and he was actually in the midst of doing a puja for TM. As Rinpoche was talking to me, I could hear the sound of bells and chants in the background. Rinpoche also told me that he had to do a Phowa for TM immediately.

About ten minutes later, Rinpoche called me again. He told me that he had done the Phowa for TM and that he was confident that TM will take a good rebirth. Rinpoche then instructed us to chant Namo Amitabha for TM.

We continued to chant for TM for about an hour, before we had to move TM’s body to the funeral parlour. This arrangement was only possible because we followed Rinpoche’s instructions to revive TM, which led him to be transferred to the critical care unit. If we had allowed him to die without reviving him, we would have been asked to move his body immediately.

After we moved to the funeral parlour, we continued to chant into the night. By then, my relatives and I were all physically and emotionally drained. To our surprise, a group of Rinpoche’s students appeared at about 3am to take over the chanting. It was such a great relief to me. It must be due to Rinpoche’s blessing that all the right conditions and support came in at the right time.

After we completed eight hours of chanting, we even saw a rainbow appear on the West side of the sky.

Going through this whole process with TM was a very painful and tormenting experience for me. I am especially thankful to Rinpoche for his strong compassion and kindness to us. He was a shoulder to me during this whole period. He was so skilful at encouraging and motivating me. Rinpoche said that he was more worried for me than for TM and advised me to take care of myself. He told me that TM’s life force was still there. This really gave me the strength to go on, as I thought that only by taking care of myself, then would I be able to take care of TM if he recovered. It was only until later when I was more ready to listen, then Rinpoche explained to me the full picture – that TM’s life force was still there, but his merits to live were already exhausted.

I remember that every time I talked to Rinpoche over the phone, he was always in a puja. I realized that sometimes when Rinpoche used the hand phone during pujas, he was actually answering to urgent calls like mine. I felt very touched, as Rinpoche was not concerned about how other people attending the puja perceived him, he only cared about what people needed from him – in this case, he attended to our need for his guidance and disregarded how other people might view him should they see him constantly using the hand phone during puja. I also felt ashamed of my own expectations that Rinpoche should be very strict during pujas and that I always wondered why Rinpoche would be answering phone calls. I realized how selfless Rinpoche is at helping people!

“The very path you are given is the hindrance.
We love our theology. We love our ideas.
Buddhism is a path of *undoing*.
Removing the dirt is enlightenment.
We do not gain anything.
We *lose everything*.”

– Dzongsar Jamyang Khyentse Rinpoche

(Source :


Prajnaparamita mantras

Today’s a good day for creating merits, practising the dharma and abiding in virtuous thoughts, benefitting others etc.  We Tibetan Buddhists learn from Tantras (inner teachings of Buddha) that auspicious days like lunar 15th have certain confluence of wisdom energies in one’s subtler energetic body which will augment the effectiveness of any practice, thereby helping us to give rise to greater merits for wisdom and realisation. I thought i should share these below mantras with all. If you have faith, you can print it out and recite it everyday or on those auspicious merit-multiplying days.   If not, just reading it out once here for the benefit of all beings while you are at the blog now will be great too!

I wish all of you a great day!

____Beneficial Mantras____

Reciting this mantra often, all the sutras recitations by practitioner have multiplied merits by million times.


Reciting this heart-essence mantra once, its merits are equal to reciting the Vajra-cutter Diamond sutra 90 million times
(note: the solitary syllable “I” is pronounced as “E” in English, just in case you didn’t know already)


Reciting this mantra once, its merits are equal to reciting the Heart Sutra 2000 times


Reciting this mantra once, its merits are equal to reciting the Heart Sutra 8000 times


Reciting this mantra once, its merits are equal to reciting the Heart Sutra 20,000 times


Reciting this mantra once, its merits are equal to reciting the Heart Sutra 100,000 times


Reciting this often, the practitioner receives merit of reciting the entire Tripitaka


Saving Lives

This thinking just came to me the other day.  Buddhists in many countries often have the wonderful practice of buying animals to be killed and releasing them.  There are some considerations to make sure one does this practice properly:

1. The animals must have good conditions of transport so that they will not die along the way to be liberated.   The containers should not be crammed, should have good supply of oxygen and well aerated; and the distance should preferably not be too far to minimise their sufferings.

2. A good spot for liberating the animals must be found ahead of time and analysed to be suitable before proceeding with release.  For eg, fresh water fishes should be released in fresh-water lakes and not into the sea.  Whether frogs, worms etc will be quickly finished off by their natural predators where you release them should be considered.  Don’t release fishes into a fishing pool etc. etc. etc.  One has to utilise quite a bit of common sense.  Another tip is that one should release fishes into the water during a cool time of the day, not when the weather is extremely hot.  The sudden change in temperature can cause alot of sufferings.  The main point to consider here is whether the animals can reasonably survive after the release and whether it seriously upsets the ecosystem.  For these points to be carried out, some serious research and consultation with animal experts should be done.  I have found fishing-forums to be a good source of information 🙂

3. The animals should preferably not be ordered ahead of time.  The point is to liberate beings from the point of death, not to give the suppliers good business. If you order ahead of time, then the suppliers are just going to order more animals first to have brisker business.  The best scenario is to release animals that are on the BRINK of being killed.  That would truly be a gift of fearlessness.  We can simply turn up at the market to buy animals unannounced in advance.

4.  Put alot of emphasis on the giving of dharma, with loudspeakers preferably so that the sound of dharma can reach as many of the animals as possible.  Recite many liberating mantras like the Mani, Akshobhya, Medicine Buddha, Heart sutra, 35 Buddhas sutra, Vairochana, Ah Ah Sha Sa Ma Ha and Amitayus mantra and Dharanis.  Also recite Buddha names and offer these animals to the protection and guidance of the Triple Gem according to whichever liturgy you are following.  The giving of dharma benefits them not just temporally but for lives to come so it is the main point of emphasis.  But not to make the recitation too long that the animals can barely survive.

(Note: Some animals don’t have auditory organs or can’t receive the sounds of our chanting, therefore, another way would be to use blessed water – recite mantras and blow on the water with visualisation of light rays and nectar imbuing the water with blessings.  Add sacred Dharma pills or substances, then sprinkle it on these animals and into the lakes and sea to benefit countless beings. Mantras like Akshobhya mantra, mantra of 6 liberations, Vajrasattva, Mani mantra etc can be utilised.)

5.  One can also give them some food as they are probably not fed in their captivity and lack the strength to seek for food.

Coming back to the main thing i want to say, although releasing animals in this traditional way is highly recommended by many teachers but we have many other ways to give others the gift of fearlessness and save lives.  For example, in another post, i gave the link for a teaching for suicidal people by Khenpo Choga.  This is a good instance of saving lives.  There is a high incidence of suicide in most modern societies and depression etc.  If we can spread such messages and help those people who particularly need such positive counselling and teachings, then simply by changing their minds, one saves lives too.

Another way of saving lives that i can think of is by making many prayers and dedications of merit for the stopping of animal sacrifice as a spiritual practice which is done today in some parts of the world, in which up to millions of animals are slaughtered on a particular day.  If many of us try to dedicate merit and pray for this purpose, creating the causes for this negative practice to cease, then who is to say that it will not be gradually overcome through the power of cause-and-effect.  You can simply pray in this way: “By all the merit accumulated by myself, all sentient beings and all enlightened beings, may all the animal sacrifice practices in this world cease, may people turn their mind away from such a practice, may those groups of people who are supporting and encouraging such practice lose their power to do so or stop doing so.”  We should also do such prayers for wars, conflicts, violence of any kind and that would really be saving lives in the long run.  The power of all our combined prayers will definitely have an effect.

Of course, last but not least, one of the ways to save many lives is to become vegetarian and to encourage others to become vegetarian, whether part-time or full-time.  One can just estimate how many lives have to be killed over the average lifetime of one human being to support his meat diet to see just how many lives would be saved by even one conversion to vegetarianism.

I am writing all these to give anyone an idea of the many avenues we have to save lives and thereby perform lives liberation as a Buddhist practice.  It need not be limited to buying animals only. I believe that the merit arising from such acts with pure intents will be tremendous.

Sutra of the Path of the Ten Good Karmas

Some extracts…

“Because all sentient beings differ in their thinking, they do different karmas. Hence, they transmigrate through different life-journeys. Dragon-King, do you see that those in this assembly and in the immense ocean differ in their shape, form, and kind? All such differences are caused by their minds, from which arise good or evil body karmas, voice karmas, and mind karmas, yet the mind is formless and invisible, beyond one’s grasp. As illusory dharmas arise, each has neither a ruler called self nor its belongings. Though each dharma appears different [to one] according to one’s karma, it has no creator. Therefore, all dharmas by nature are inconceivable and illusory.”


“This dharma is the path of the ten good karmas. What are these ten? One forever quits killing, stealing, sexual misconduct, false speech, divisive speech, abusive speech, suggestive speech, greed, anger, and the wrong views.

“Dragon-King, if one quits killing sentient beings, one will acquire ten dharmas free from one’s afflictions. What are these ten? First, one will universally give sentient beings fearlessness. Second, one will invoke the mind of great lovingkindness toward sentient beings. Third, one will forever eradicate anger and its habitual traces. Fourth, one’s body will be free from illnesses. Fifth, one will live a long life. Sixth, one will constantly be protected by nonhumans. Seventh, one will sleep soundly without nightmares. Eighth, one’s enmity will be eliminated and one’s grudges will be resolved by themselves. Ninth, one will have no fear of the evil life-paths. Tenth, one will be reborn in heaven. These are the ten. If one transfers one’s roots of goodness to one’s attainment of anuttara-samyak-saṁbodhi, one will eventually become a Buddha, with a lifespan controllable at will.

“Moreover, Dragon-King, if one quits stealing, one will acquire ten assurance dharmas. What are these ten? First, one’s wealth will be abundant and will not be taken away by the law, bandits, floods, fires, or wicked children. Second, one will be loved and remembered by many. Third, one will not be abused by others. Fourth, one will be praised by all in the ten directions. Fifth, one will not worry about loss or damage. Sixth, one’s good name will spread. Seventh, one will have no fear in the midst of a multitude. Eighth, one’s life, appearance, vigor, and wealth will be stable, and one’s eloquence flawless. Ninth, one will always have the intent to give alms. Tenth, one will be reborn in heaven. These are the ten. If one transfers one’s roots of goodness to one’s attainment of anuttara-samyak-saṁbodhi, one will eventually become a Buddha, with the pure wisdom-knowledge of great bodhi.

“Moreover, Dragon-King, if one quits sexual misconduct, one will acquire four dharmas praised by the wise. What are these four? First, one’s faculties will be normal and keen. Second, one will forever be free from turmoil. Third, one will be praised by all in the Three Realms of Existence. Fourth, one’s wife will not be taken [by another man]. These are the four. If one transfers one’s roots of goodness to one’s attainment of anuttara-samyak-saṁbodhi, one will eventually become a Buddha, with a great man’s physical marks, including a hidden male organ.

“Moreover, Dragon-King, if one quits false speech, one will acquire eight dharmas praised by gods. What are these eight? First, one’s mouth will always be pure and fragrant like the flower of the utpala lotus. Second, one will be trusted and admired by the world. Third, one’s words will be true and one will be loved and respected by gods and humans. Fourth, one will always comfort sentient beings with loving words. Fifth, one will have superb delight and pure karma in body, voice, and mind. Sixth, one will make no mistakes in speech and will constantly have joy in one’s heart. Seventh, one’s words will be valued and carried out by gods and humans. Eighth, one’s wisdom will be excellent and indomitable. These are the eight. If one transfers one’s roots of goodness to one’s attainment of anuttara-samyak-saṁbodhi, one will eventually become a Buddha, speaking the truthful words of the Tathāgata.

“Moreover, Dragon-King, if one quits divisive speech, one will acquire five indestructible dharmas. What are these five? First, one will have the adamantine body that no one can harm. Second, one will have the faithful retinue that no one can destroy. Third, one will have unwavering faith in accord with one’s original karmas. Fourth, one will take infallible actions because one’s training is solid. Fifth, one will have enduring beneficent learned friends because one is never deceptive. These are the five. If one transfers one’s roots of goodness to one’s attainment of anuttara-samyak-saṁbodhi, one will eventually become a Buddha, with the true retinue that māras and non-Buddhists can never destroy.

“Moreover, Dragon-King, if one quits abusive speech, one will acquire eight purities. What are these eight? First, one’s words will never be objectionable. Second, one’s words will all be beneficial. Third, one’s words will accord with principles. Fourth, one’s words will be beautiful. Fifth, one’s words will be accepted. Sixth, one’s words will be credible. Seventh, one’s words will never be scorned. Eighth, one’s words will be delightful. These are the eight. If one transfers one’s roots of goodness to one’s attainment of anuttara-samyak-saṁbodhi, one will eventually become a Buddha, speaking with the Tathāgata’s Brahma tones.

“Moreover, Dragon-King, if one quits suggestive speech, one will acquire three certainties. What are these three? First, one will certainly be loved by the wise. Second, one will certainly be able to give truthful answers with wisdom. Third, one’s awesome virtue will certainly be supreme among gods and humans. These are the three. If one transfers one’s roots of goodness to one’s attainment of anuttara-samyak-saṁbodhi, one will eventually become a Buddha, not failing the prophecies bestowed upon by Tathāgatas.

“Moreover, Dragon-King, if one quits greed, one will acquire five commands. What are these five? First, one will have command of karmas because one’s faculties will be complete. Second, one will have command of wealth because bandits will not be able to take it by force. Third, one will have command of merit because all things desired will be provided. Fourth, one will have command of kingship because precious offerings will be received. Fifth, the things one receives will be one hundred times better than what one initially seeks because one was not miserly in the past. These are the five. If one transfers one’s roots of goodness to one’s attainment of anuttara-samyak-saṁbodhi, one will eventually become a Buddha, revered by all in the Three Realms of Existence and receiving their offerings.

“Moreover, Dragon-King, if one quits anger, one will acquire eight dharmas that delight one’s heart. What are these eight? First, one will not have the mind of harm. Second, one will not have the mind of anger. Third, one will not have the mind of dispute. Fourth, one will have a gentle, upright mind. Fifth, one will have a holy one’s mind of lovingkindness. Sixth, one will have the will to benefit and comfort sentient beings. Seventh, one will have a fine physical appearance and will be respected by the multitudes. Eighth, one will quickly be reborn in the Brahma world because one is gentle and tolerant. These are the eight. If one transfers one’s roots of goodness to one’s attainment of anuttara-samyak-saṁbodhi, one will eventually become a Buddha, with the hindrance-free mind, whom others will never tire of beholding.

“Moreover, Dragon-King, if one quits the wrong views, one will acquire ten meritorious dharmas. What are these ten? First, one will have true virtue and delight, and truly beneficent companions. Second, one will deeply believe in causality and will never do evil, even at the cost of one’s life. Third, one will take refuge in Buddhas, not gods. Fourth, one will have an upright mind and the right views, forever shattering the web of doubts about what is favorable or unfavorable. Fifth, one will always be reborn as a human or a god, never again taking any evil life-path. Sixth, one’s immeasurable merit and wisdom will increase at every turn. Seventh, one will leave the evil paths forever, to walk the holy path. Eighth, one will never take the view that one has an embodied self, and will discard all evil karmas. Ninth, one will hold the view that everything is hindrance free. Tenth, one will never fall into the [eight] difficulties. These are the ten. If one transfers one’s roots of goodness to one’s attainment of anuttara-samyak-saṁbodhi, one will eventually become a Buddha, mastering the entire Buddha Dharma and achieving command of spiritual powers.”

Translated from the Chinese Canon