Questions About
Other Aspects of Death
Grief and Loss
The person I love most in the world has just died. What is the best
thing I can do for him?
We always want the best for the people we love. We want to give
them everything they ever wished for and we are often willing to
sacrifice everything we value for their benefit. But what is ‘best’?
Would buying your dying father a solid gold bed prevent him
from dying? Or a carved turquoise toilet seat, or a ticket from
Paris to Hong Kong on the Trans-Siberian Railway, or a night in
the White House? For a moment or two, you may both be thrilled
by any one of these extraordinary gifts, yet not one of them has
any lasting value. So why not do something in your loved one’s
name that will truly help them – like sponsoring philanthropic
activities that will benefit sentient beings and the environment.
Ultimately, the best thing you can do for those you love is to
give them the Dharma and help them understand it. The next
best thing is to practise the Dharma yourself and dedicate your
practice towards the happiness and wellbeing of those you love
and all suffering beings.
Remember, you have loved every single sentient being a billion
times throughout trillions of lives. Your current love happens to be
the one you know right now, but believe it or not, it won’t be long
before you start forgetting about him or her, as well as everyone
else you love – if not while you are still alive, certainly once you
are in the bardos. By the time you are reborn into your next life,
you will have forgotten about everyone.
How can I help and support someone whose grief is so intense
that they can’t move on?
It depends on how serious their condition is. If their grief is
making them ill you may need to bring in professional help.
Once their condition has stabilized, tell them about the truth of
impermanence, the unwavering refuge of the Dharma, Buddha
and Sangha, and that, now more than ever, they should work for
for the benefit of all sentient beings. Suggest that they make a
promise to take on that great task.
What should I tell my kids about death? How do I prepare them
for the death of their mother?
The advice Buddhists give children about death is pretty much
the same as the advice that is given to adults. It is important to be
honest with your children about what happens at death, unless
that kind of honesty goes against what is culturally acceptable
in your society. Young minds are able to accept difficult truths
that many adults cannot bear to think about. But always take the
child’s individual character into consideration and explain what
will happen gently and simply.
Think long-term, especially when it comes to children. If you
don’t tell your children the truth, they may think their mother
willingly abandoned them when she died. Of course, once they
grow up, they will realize she had no choice. But strong emotions
implanted in a young mind are difficult to shake in adulthood, so
make it clear to your children that their mother had absolutely no
choice about dying.
My young son died of a drug overdose. This is usually considered
negative karma for both of us. But if the shock and heartbreak is a
catalyst for deepening my faith, practice and insight, could the socalled
‘negative karma’ become positive? And might his negative
karma eventually be exhausted if I were to dedicate my spiritual
path to him? Or at least, could that be a way of purifying his karma?
Whether a karma is good or bad is entirely subjective. There is a
story told in Tibet about a bandit whose life changed completely
the moment he slashed open the belly of a pregnant horse, killing
both mother and foal. As the unborn foal slipped from its mother’s
body, even though the mother herself was in terrible pain and
moments from death, her immediate reaction was to lick her foal
and comfort it. The bandit was unexpectedly moved by the sight of
the dying mother’s love and concern for her newborn and he deeply
regretted having murdered her. So much so that he instantly broke
his sword, turned away from his violent way of life forever, started
practising the Dharma and then quickly became realized.
Yes, of course your Dharma practice will exhaust your son’s
negative karma – in fact, that alone will do it. And I rejoice at your
decision to view his death in this way and to use it as your path.
What kind of support should I give to a child who has lost
her parents?
It depends on the situation. Many, many children lose their
parents. From the Buddhist point of view, children and parents
share a very strong karma. Obviously, you should give the child
unconditional love, care and guidance. But most important of all
is that everything you offer and do for the child springs from the
good motivation of bodhichitta.
When you take care of children who have lost their parents,
constantly ask the buddhas and bodhisattvas to help you to help
them, and pray that everything you offer makes a positive impact
on the children’s lives. Apart from that, it’s not an easy task.
If you have the time and the resources, try to be a good friend
to orphaned children. Taking on a formal role of mentor, advisor
or carer role in the child’s life is good, but even more important is
to be a good friend and companion – someone the child can always
count on. Try to dedicate as much time to them as you can.
How can I make sure my baby will be a Buddhist? Is there
anything I can do to ensure that my baby will be the reincarnation
of a person who can benefit all sentient beings?
Asanga and his half-brother Vasubhandu – two of the most famous
and celebrated Buddhist authorities in fourth-century India –
were said to have been born as a result of the extraordinarily pure
aspirations of their mother, Prasannishila.
Although Prasannashila was born into the Brahmin cast, she
became so distressed by the rapid decline of Buddhism and lack
of qualified teachers that she resolved to remedy the situation
by giving birth to sons. After making many pure and powerful
aspiration prayers she conceived twice: once with a Brahmin man,
who fathered Vasubandhu; and once with a royal prince, who
fathered Asanga. When the boys were old enough to ask about
their fathers’ castes, Prasannashila replied: “You weren’t born
to follow in your fathers’ footsteps! You were born to train your
minds as Buddha taught, then spread his Dharma far and wide.”
So they did, all as a result of their mother’s powerful aspirations.
Why not follow Prasannashila’s example? Make prayers of
aspiration that your children will have the ability to truly help
others. You could even aspire to attract and date men who also
have the ability and wish to help others. While you are having sex,
remember that your motivation is to give birth to a person who
can be of real benefit.
To be of benefit, a person doesn’t have to be a Rinpoche or a
Buddhist guru or monk or nun. Your child may be able to benefit
sentient beings most effectively by becoming the scientist who
discovers the cure for Ebola or dengue fever, or a compassionate
president with a gift for solving their country’s problems, or a very
wealthy businessperson who endows many university chairs in
subjects that promote methods for countering insatiable greed,
selfishness and cruelty.
Abortion
What is the Buddhist view of abortion? How can I help women
who have had abortions and the aborted beings?
Aborting a living being is murder. Imagine what it must be like for
a baby to be aborted. Bardo beings are desperate to find a new body
and to live in the material world. How would you feel if, having
struggled for goodness knows how long to enter a body, your own
mother consciously kicked you out and had your precious, new
body flushed away? It is an exceptionally painful experience.
Having said that, women who have had abortions or who have
encouraged others to have abortions and now feel guilt and regret
about what they have done must always remember that we ignorant
beings are responsible for perpetrating millions of hideous actions
over countless lifetimes. Don’t allow this single negative action
to discourage you or weigh you down so heavily that you end up
depressed and helpless. We must all remember all our misdeeds
and confess them.
At the same time, you now have the opportunity to do some
good. Seize that opportunity! Dedicate all your good actions to
the enlightenment of the baby you aborted and to all the beings
you mistreated, murdered, robbed and raped in the past.
You can help women who have had abortions and the aborted
beings through Buddhist practice. Start by taking refuge and
arousing bodhichitta.
In Japan and China, Kshitigarbha is an extremely popular
bodhisattva. In Japan, Kshitigarbha is known as Jizo Bosatsu,
and in China as ‘Dizang’ or ‘Ti-tsang’. This great bodhisattva
famously vowed not to become a buddha himself until all the
hell realms were completely empty. One of the forms he takes is
guardian and protector of dead babies and fetuses. If you wish,
offer lights, incense and prostrations to Jizo Bosatsu, recite his
mantra and dedicate the merit to all aborted babies everywhere,
and their mothers and fathers.
If you have received the appropriate empowerments, you
could also recite sadhanas of Avalokiteshvara, Akshobhya and
Kshitigarbha. Otherwise, you could recite the Kshitigarbha sutra
in whichever language you prefer.
• Chinese and English translations of the Kshitigarbhasutra can be found at
ksitigarbhasutra.com/
One of the tiny Jizo statues in the
Ohara nenbutsu-ji, Kyoto
Jizo Mantra in Sanskrit
om ha ha ha vismaye svaha
Jizo Mantra in Japanese
on kakaka bisanmaei sowaka
Jizo Mantra in Chinese (pinyin)
námó dìzàng wáng púsà
Jizo Bosatsu
Suicide
Physician-assisted death is now legal in a number of western
countries. Despite receiving the best care, a few chronically
ill Buddhists have indicated that they would like to have this
option open to them. How should a Buddhist hospice respond
to someone who seeks an assisted death? And how can we best
participate in the public conversation about this sensitive topic?
The spiritual opportunities available in the natural bardo of this
life make being alive very precious. While you are alive, you
can choose to practise being aware, conscious, mindful, loving,
compassionate and virtuous. But you will be taking a huge risk if
you opt for an assisted death in order to die painlessly.
If your hair caught fire you would immediately try to put it
out. Similarly, the moment a Buddhist realizes they are picking
up a new bad habit, their immediate response should be to break
the habit. Buddhists actively discourage all habits, good and bad,
because habits are dangerous, especially the bad habits that cause
pain and suffering for ourselves and others.
Suicide is a habit we pick up very quickly and is extremely
difficult to break. It’s a little like being addicted to alcohol and
incapable of saying no to a drink. Habit plays a huge role in
defining future rebirths. Once you have formed the habit of ending
your life when things get tough, you will resort to suicide more and
more quickly in your future lives. Buddhists who have studied the
teachings on karma and reincarnation should know this.
Of course, this argument will not work if you are not a
Buddhist and have no belief in reincarnation. Neither will it work
if you think that death is the end of everything.
For Tantrikas, purposefully ending your own life is simply
unthinkable. Tantra sees the five aggregates as the five buddha
mandalas and to deliberately destroy those mandalas goes directly
against Tantric law.
As a Buddhist, even though you are in constant, unremitting
pain and have no hope of recovery or relief, it is important that
you do everything you can to take advantage of your situation.
You could, for example, practice for all sentient beings by doing
tonglen. Think to yourself:
By going through this terrible pain,
May the karma that causes pain for all sentient beings
Be exhausted.
Mature practitioners often find that acute pain brings their
awareness alive. Many great masters have said that pain is like a
broom that sweeps away all your karma.
Suffering also has its worth.
Through sorrow, pride is driven out
And pity felt for those who wander in samsara;
Evil is avoided; goodness seems delightful.
What is the difference between euthanasia, assisted suicide and
assisted dying?
From the Buddhist point of view, all these methods fall into the
same category. I completely understand the motivation behind
wanting to end a person’s pain and suffering, but to purposefully
end a life is not an option.
Maybe what Buddhist hospices and care centres could do is
teach the dying how to offer the remainder of their life force to all
sentient beings through dedication. This is a far better long-term
solution than letting people end their lives with an overdose of pills.
Advice for Those Suffering Unbearable Pain
What can you do if you suffer from unremitting, incurable,
chronic pain but your doctors tell you that you could live for
months, or even years?
Try to accumulate as much merit as possible. Pray that the pain
you are suffering and the pain of dying will not be prolonged. You
could even pray to die as soon as possible and offer the months and
years you have left in this life to the great bodhisattvas so that they
have more time to help sentient beings. Make strong aspirations to
be reborn quickly in a better rebirth, where you can also continue
helping and enlightening countless sentient beings.
Buddhas and bodhisattvas, let me die right now!
May the months and years that remain of this life
Be added to the lives of great bodhisattvas
Who can truly help all sentient beings.
Make this prayer joyfully, wholeheartedly and with the
right motivation. By praying in this way, you will continue to
accumulate merit during your final days and hours.
Motivated by the wish to start afresh and with renewed energy,
arouse the strong determination to be reborn as someone who can
genuinely help others. Pray that what is left of your present lifeforce
goes with you into your next rebirth.
Buddhas and bodhisattvas, let me die right now!
May the months and years that remain of this life,
Be added to my next life.
May I instantly be reborn
With the energy, determination and ability
To help sentient beings,
Selflessly and lovingly.
May I then continue to work to bring
All sentient beings to the perfect happiness of enlightenment.
If you have received the appropriate empowerment, you could
also do an Amitayus long-life puja or sponsor someone else to do
it for you.
What is the Buddhist view of modern attempts to live forever –
for example, cryopreservation.
If the method maintains the continuation of an individual mind
and doesn’t require others to suffer, then it is acceptable.
A longing for immortality is nothing new. But none of the
attempts human beings make to live forever will ever devalue the
Buddha’s mind instructions. Why? Because Buddha consistently
describes the realms sentient beings inhabit as ‘infinite’ and
‘boundless’. It’s a bit like this: from the Buddhist point of view, if
you were to faint or fall into a coma, it would make no difference
whether you fainted for one second or one thousand years.
No one yet knows if removing your head and freezing it really will
preserve your mind. Nevertheless, a surprising number of people
are taking that gamble for the sake of a possible new body in the
future. But to make the attempt, they have to take their lives this
lifetime. Is this suicide?
Does life end during this procedure? If it does, you will have
committed suicide. If the head is still alive once it has been
separated from the body and remains alive while frozen, then you
won’t. But if you are not certain whether the head is still alive or
not, I cannot answer this question.
According to Buddhism, death is the separation of body and
mind. However, I am ready to accept that it is possible to be alive
without a whole body. There is nothing in any of the Buddhist
sutras and shastras to suggest that you are only alive if your body
is whole. If science were able to prove that a mere lock of hair
could retain a life force and consciousness, I would have to agree
that it is a living being.
From the Buddhist point of view, though, your attempt at
achieving immortality could end up creating a hell realm. Do
you really want to live forever? Wouldn’t you get bored? Is trying
to extend your life really worthwhile? For Buddhists, life is only
considered valuable because it provides us with a vessel in which to
work towards understanding the truth. To live for billions of years
while constantly retreating further and further from the truth is
what Buddhists would describe as a god realm.
Can I help someone who is already dead but whose ghost or spirit
is still around?
Yes, definitely! Do a sur ritual yourself, or sponsor someone else to
do it. Sur makes ghosts very happy (see page ).
Once the consciousness has separated from the body, we
no longer filter what we experience through our senses. Yet
the bardo texts say we will experience dazzling lights (visual
phenomena) and thunderous sounds (audible phenomena).
Does a bardo being believe it has these visual and audible
experiences because it still has the habit of experiencing energy
in this way and therefore projects a mental body?
Or are these experiences described in language we can relate
to for the sake of communication, even though the actual
experience is impossible for us to imagine while we have bodies?
Both are true.
For Tantrikas
Preparation for Death
∑
For Practitioners with Superior Faculties
Remember the Guru, the View and the Deity
If you follow the Vajrayana path, there are three crucial things to
think about and remember as you prepare for death:
The guru, the person who introduced you to the nature
of the mind;
The view of emptiness, shunyata, where your mind should
dwell; and
The deity with whom you became acquainted in life through
practice, who acts as a point of reference and reminds you
about the union of emptiness and clarity.
Of these three, the guru is probably the easiest to remember
because you will have met your guru during your life and therefore
know what the guru looks and sounds like.
As a Tantrika, you will also have trained your mind in
Vajrayana visualization and accomplishment practices. These
practices help you get used to the appearance of the guru and the
deity, and also to become familiar with their names, activities and
manifestations. This kind of practice is called ‘sadhana’.
Practising a sadhana isn’t just about reading a text out loud,
you also think about the physical characteristics of the deity
and the guru, and you recite the mantras. As you experience the
process of dying, the best thing you can do is hold the images of
the deity and the guru in your mind and remember as many of
their attributes, colours and activities as you can – for instance the
emanation and reconvergence of rainbow-coloured rays of light.
As you invoke the deity, it is extremely important that you
feel absolutely confident that you are the deity; this is what the
Vajrayana calls ‘vajra pride’. Most important of all is that you
receive the abhishekas (self-empowerment) from the guru and mix
your mind with the guru’s mind, again and again.
This is what a good Tantrika will do – the kind of practitioner
the sacred texts describe as having ‘superior faculties’.
If you have prepared yourself for death by practising phowa
in life, then by all means, once the process of death has begun,
do a phowa practice for yourself. If you know a good lama, yogi,
yogini, monk or nun, you could ask them to do phowa for you.
And don’t worry if the practitioner isn’t at your bedside as they do
the practice because phowa can be done at a distance.
I must stress, though, that the path of phowa is for practitioners
with superior faculties. This has nothing to do with being highly
educated or clever. Practitioners are not said to have superior faculties
because they have finished the Ngöndro or spent decades studying
Buddhism. The only faculty that is absolutely indispensible is
devotion. Without devotion and a wholehearted belief in the path
of phowa, this practice simply won’t work. And these days it is very
difficult to find anyone with this kind of devotion.
Practitioners with Middling Faculties
Remember the Guru
The chances of an inexperienced, mediocre practitioner being
able to remember the view as they die, or the details of the deity’s
appearance and attributes, or even the name of the deity, are slim.
Rely instead on the most trustworthy of all paths, which is to pray
to your guru. The ‘guru’, in this case, is the guru or teacher you
have met during this lifetime and with whom you have talked and
interacted. As you die, pray to your guru, receive the four abhishekas,
and mix your mind with the mind of your guru, and so on.
How to Assist a Tantrika through the Process of Dying
Vajra brothers and sisters who have a close relationship with the
dying Tantrika can help by reminding them of all the important
points of the practice.
Remember that life is an illusion, a dream
Surrender to the Buddha, Dharma and Sangha
Arouse bodhichitta
Remember the appearance and activities of the deity and
the sound of the mantra
Dwell in whichever view is most familiar, Madhyamika,
Mahamudra or Mahasandhi
Remember the view of the union of emptiness and clarity
Remember your guru and intensify your feelings of devotion
For a dying Tantrika, the most important object of practice
to remember and think about is the guru, so recite the name of
the dying person’s guru loudly and clearly. From time to time you
could sing the name or even shout it.
Remind the dying Tantrika about the process of dissolution.
The detailed description appears on page . But if time is short,
the following may be more appropriate:
As the earth element dissolves
And you experience the secret sign of shimmering mirages,
Visualize your guru in your heart and generate devotion.
As the water element dissolves
And you experience the secret sign of wisps of mist or smoke,
Visualize your guru at your navel and pray to him.
As the fire element dissolves
And you experience the secret sign of sparks of light like
fireflies,
Visualize your guru at your forehead.
As the air element dissolves
And you see a dazzlingly bright light close up,
Try to transfer your mind into the mind of your guru,
Again and again.
Remind the dying Tantrika that everything they see, particularly
the secret signs, is a manifestation of mind – also known as the
display of their wisdom mind, their rigpa, luminosity, dharmadhatu,
dharmata, dharmakaya, or tathagatagarbha, and so on. The term
you use will depend on the lineage and tradition the person follows.
During the process of dying and at the moment of death, every
one of us will be afraid. We will probably also be in physical pain
and experience all the other sufferings that accompany death. But
as Dharma practitioners, we must take advantage of everything
that happens to us. So try simply to look at and watch any pain
you feel, without getting caught up in your hopes and fears. In
fact, try to watch everything that happens to you without getting
entangled in any of it.
This is what tantric practitioners can do for one another.
Bury me when I die
beneath a wine barrel
in a tavern.
With luck
the cask will leak.
Tonglen section deleted by Pema
Chutor:
Water Offering
Chokgyur Lingpa
Within a fine unbroken vessel of ceramic or precious material,
Which is perfectly clean and untainted by poison,
Pour water and visualize yourself as Avalokiteshvara.
Ring the tingshag bells and imagine that the pretas assemble.
I and all beings equal to the sky
Take refuge in you, Avalokiteshvara,
The protector who embodies all objects of refuge.
Just as you formed the resolve towards enlightenment
For the sake of liberating beings filling all of space,
I will quickly attain buddhahood.
May all beings without exception be happy.
May they be free from all pain
And thus never part from sublime joy.
May they remain impartial and without bias.
om ah hrih hung
The milky stream of nectar flowing from the hand
Of Avalokiteshvara Khasarpani
Satisfies all hungry ghosts without exception.
Imagining this, recite om ah hrih hung and imagine that they
attain happy existence (in the higher realms).
om jvalamidan sarva pretebhya svaha
Imagine that the pretas with restricted ingestion depart.
Discard the used water and pour fresh water.
Imagine that all pretas with outer and inner obscurations assemble.
Contemplate compassionate emptiness and recite this mantra:
nama sarva tathagata avalokite om sambhara
sambhara hung
Imagine that they obtain boundless sense pleasures.
Snap your fingers and imagine that they depart elsewhere.
Alternatively, in a wide vessel made of precious material
Arrange clean water with foodstuff.
In the sky before me is Avalokiteshvara,
The noble Vajragarbha,
Encircled by a host of buddhas, bodhisattvas,
Yidam deities, dakinis and Dharma protectors.
Below him are evil forces, obstructors, the six classes of beings,
And especially all guests of karmic debt.
om ah hung
Within emptiness, a vast jewel vessel appears
From the letter dhrung,
Within which my body melts into light
And becomes an ocean of tormas and nectar.
Consecrate by
om ah hung
My mind in the form of Khasarpani,
Serves all guests with offerings and alms.
Tsatsas
Imagining this, offer with the sambhara mantra.
namah sarva tathagata avalokite
om sambhara sambhara hung
om
Noble Vajragarbha,
Who vanquishes all misdeeds and obscurations,
And the ocean-like host of venerable objects of refuge,
Accept this nectar torma of my body.
Grant your blessings, purify misdeeds and obscurations,
Bestow the accomplishments and dispel all obstacles.
Evil forces, obstructors, spirits, the six classes of beings,
And especially all guests of karmic debt,
Enjoy this undefiled nectar
And clear all karmic debts and obligations.
May all your hostility, ill-will and viciousness be pacified,
And may you be endowed with the awakened mind.
At the end no longer behold the guests for offering and alms,
But rest in the continuity of emptiness.
Through this you will perfect the accumulations, cheat death,
And, in general, purify misdeeds and obscurations
And, in particular, clear unwholesome kordrib and karmic debts.
For these reasons exert yourself in this every day.
This was the liberating offering and giving of the noble Vajragarbha.
Following the oral teachings of Tulku Urgyen Rinpoche, this was extracted from the
Pema Garwang Chöchö, Chokling Tersar, Volume , translated
by Erik Pema Kunsang and edited by Michael Tweed, Nagi Gompa,
© Rangjung Yeshe Translations & Publications,
Reproduced with kind permission of Erik Pema Kunsang.
Increasing Life and Prosperity
A Method for Freeing Lives
Jamyang Khyentse Wangpo
Homage to the Guru and Transcendent Free Conqueror,
Lord Boundless Life (Buddha Amitayus).
The accomplished master Ngagi Wangchuk Drakpa said:
By saving the lives of birds, fish and deer,
Or thieves, snakes and others to be killed,
Your present life will be extended,
Even though it would otherwise be short.
As indicated by the above statement, all the sutras and tantras
teach that freeing the lives of sentient beings who are certain to be
killed is supreme among all types of longevity practices. For this
reason and because freeing lives brings immeasurable benefits, all
sensible people should increase their efforts to free lives.
Generally speaking, this means, with noble frame of mind,
to primarily free the lives of the animals in your own possession.
Additionally, refrain from killing them yourself or selling them
to others. Instead nurture them in peace. By merely doing so,
while dedicating the roots of virtue and making aspirations for
their benefit, you will have fulfilled this present purpose and it is
therefore permissible not to perform any other specific ceremony.
If you prefer to perform a slightly more elaborate version in
accordance with place, occasion, and degree of detail, then you can
do so as found in several instructions from the Early Translations,
such as making the [animal] a support for a Dharma protector
and so forth. Or, if you wish to perform more detailed versions
of the utterance of auspiciousness, dedication and aspirations, it
would be excellent if you combine this with a special time such as
the Miracle Month (the st month), the eighth day, or the new or
full moon.
If the primary purpose is to extend someone’s lifespan, then
perform this at sunrise at the conducive time of the ‘ascending
life-planet’.
In any case, place those whose lives are to be freed in front of
you and say three times:
In the Buddha, the Dharma and the supreme Assembly,
I take refuge until enlightenment.
By the merit of generosity and so forth,
May I attain buddhahood for the welfare of all beings.
May all beings have happiness and the cause of happiness.
May they be free of suffering and the cause of suffering.
May they not be apart from the sublime happiness that is free
of suffering.
May they remain in the great equanimity free from bias
and partiality.
Thus contemplate the four immeasurables. If you like, you can
chant the names of the Buddhas and their particular dharani
mantras. To repeat these many times will bring immense benefit,
such as sowing the seed of liberation in the mind-stream of the
animals. If you are unable to do that much, then say:
Transcendent Free Conqueror, Thus Gone, Foe Destroyer, Truly
and Perfectly Awakened Buddha Boundless Light, I salute you.
Transcendent Free Conqueror, Thus Gone, Foe Destroyer, Truly
and Perfectly Awakened Buddha Unshakeable, I salute you.
Transcendent Free Conqueror, Thus Gone, Foe Destroyer, Truly
and Perfectly Awakened Buddha Jewel Crest, I salute you.
Transcendent Free Conqueror, Thus Gone, Foe Destroyer, Truly
and Perfectly Awakened Buddha Renowned King of Splendour,
I salute you.
Transcendent Free Conqueror, Thus Gone, Foe Destroyer,
Truly and Perfectly Awakened Buddha Jewel, Moon and Lotus
Adorned King of Knowledge, Brilliance and Eloquence,
I salute you.
Transcendent Free Conqueror, Thus Gone, Foe Destroyer, Truly
and Perfectly Awakened Buddha Flawless Pure Gold, Jewel
Light, Master of Courageous Conduct, I salute you.
Transcendent Free Conqueror, Thus Gone, Foe Destroyer,
Truly and Perfectly Awakened Buddha Sorrowless Eminent
Splendour, I salute you.
Transcendent Free Conqueror, Thus Gone, Foe Destroyer,
Truly and Perfectly Awakened Buddha Dharma Expounding
Melodious Ocean, I salute you.
Transcendent Free Conqueror, Thus Gone, Foe Destroyer,
Truly and Perfectly Awakened Buddha Dharma Ocean Higher
Knowledge Displayed through Eminent Insight, I salute you.
Transcendent Free Conqueror, Thus Gone, Foe Destroyer, Truly
and Perfectly Awakened Buddha Supreme Healer King of Lapis
Light, I salute you.
Transcendent Free Conqueror, Thus Gone, Foe Destroyer,
Truly and Perfectly Awakened Buddha Shakyamuni, I salute you.
om mani peme hung hrih, namo ratna trayaya,
namo bhagavate akshoyobhyaya, tathāgataya,
arhate samyak sambuddhāya,
tadyatha, om kamkani kamkani, rotsani rotsani,
trotani trotani, trasani trasani, pratihana pratihana,
sarve karma parampara, nime sarva satva nañtsa soha,
nama ratna trayaya, namah arya jnana sagara
bairotsana bhyuha rajaya,
Tathāgataya, arhate samyak sambhuddhya,
namah sarva tathagatebhya arhatabhya
samyak sambuddhebhya,
namah arya avalokiteshvaraya bodhisatvaya
mahasatvaya mahakarunikaya,
namah arya avalokiteshvaraya bodhisatvaya
mahasataya mahakarunikaya,
tadyata om dhara dhara dhiri dhiri dhuru dhuru itte
bitte tsale tsale pratsale pratsale kusuke kusuka bare
ilimili tsiti jvala mapanaya soha.
Repeat this with a clear and loud voice.
Then, hold flowers in your hand, and say:
In the sky before me is the Guru indivisible from the
Transcendent Free Conqueror Buddha Boundless Light
encircled by an ocean-like assembly of the precious
objects of refuge, including the Buddhas and bodhisattvas
of the ten directions, and the devas and rishis accomplished
in truthful speech.
They are vividly present and their melodious voices utter
auspicious wishes. The immense rain of flowers they shower
down increases and extends further and further the life-span
and merit, splendour and prosperity, wisdom and virtues, of
myself and all sentient beings headed by the benefactor.
All those who are reborn as animals are presently freed from the
fear of untimely death and live peacefully under the protection
of the Three Jewels. Ultimately, when the seed of liberation
ripens within their stream of being, they are invested with the
fortune of quickly attaining enlightenment.
Then, while imagining this, say:
Like the mighty royal crest of the victory banner,
Sublime deity adorning these practitioners’ heads,
Bestowing upon them the supreme accomplishment,
Glorious and eminent guru, may your auspiciousness
be present!
Unexcelled teacher, precious Buddha,
Unexcelled protector, precious sacred Dharma,
Unexcelled guide, precious Sangha;
May the auspiciousness of the refuge objects,
the Three Jewels, be present!
Boundless Life, the primary guide of this world,
Who overcomes all types of untimely death,
Protector of all unprotected and suffering beings,
May the auspiciousness of the Buddha Amitayus be present!
After you have chanted whatever verses of auspiciousness you
know, then say:
The strength of giving truly exalts the Buddha.
The Lion of Men has realized the strength of giving.
When entering the city of compassion,
May the life-span of perfect giving also increase!
The strength of ethics truly exalts the Buddha.
The Lion of Men has realized the strength of ethics.
When entering the city of compassion,
May the life-span of perfect ethics also increase!
The strength of patience truly exalts the Buddha.
The Lion of Men has realized the strength of patience.
When entering the city of compassion,
May the life-span of perfect patience also increase!
The strength of perseverance truly exalts the Buddha.
The Lion of Men has realized the strength of perseverance.
When entering the city of compassion,
May the life-span of perfect perseverance also increase!
The strength of concentration truly exalts the Buddha.
The Lion of Men has realized the strength of concentration.
When entering the city of compassion,
May the life-span of perfect concentration also increase!
The strength of insight truly exalts the Buddha.
The Lion of Men has realized the strength of insight.
When entering the city of compassion,
May the life-span of perfect insight also increase!
om namo bhagavate
aparimita ayurjnana subinishchai tatejo rajaya
tathāgataya
arhate samyak sambuddhaya
tadyata
om punye punye mahapunye aparirmita punye
aprimita punye jñana sambharo pachite
om sarva samskara pari shuddha dharma tegagana
samudgate svabhava vishuddhe mahanaya parivare svaha.
Utter this as many times as you can while scattering flowers.
Then say:
As implied by the virtuous roots of doing this, may the virtuous
roots gathered throughout the three times make the Buddha’s
teachings prosper and bring forth immense virtuous goodness
in the world.
May all sublime people upholding the Dharma live long and
steadfast and may their activities flourish.
May I and all sentient beings, headed by this benefactor,
have increased life-span and merit, splendour, prosperity,
and wisdom.
May these animals too be freed from the fears of samsara and
the lower realms, and soon attain the precious state
of enlightenment.
Having formed these thoughts, with one-pointed resolve then say:
By this virtue may all beings
Perfect the accumulations of merit and wisdom,
And may they attain the sacred two kayas
Resulting from this merit and wisdom.
By this virtue may all attain omniscience.
Having defeated the enemy, wrongdoing,
From the stormy waves of birth, old age, sickness, and death,
From the ocean of samsara, may I free all beings.
In all our lives, wherever we take rebirth,
May we never be separate from the Three Jewels.
May we always venerate them,
And receive their blessings.
May the precious mind of enlightenment
Arise in those it has not arisen.
Where it has arisen, may it not wane,
But increase further and further.
As the single source of benefit and well-being,
May the teachings remain for a long time,
And may the life-span of the people who uphold
these teachings,
Be steadfast like the banner of victory!
May the world have peace and delightful years,
May crops be bountiful and cattle increase,
May the source of every peace and goodness be present,
And may all wishes be fulfilled.
In this very life as well
May all types of unfavourable conditions subside,
May we have long life, good health, and prosperity.
And attain enduring happiness.
By the strength of this powerful merit
In this life may the benefactors,
Along with their following accomplish their aims,
Be free of obstacles, have the best of luck,
And fulfill their spiritual wishes.
In this way make dedication and aspirations. Then say:
By the blessings of the supreme Buddha, eminent
and unexcelled,
The victorious sun of truth,
May the harmful foes of maras and obstructors subside
So that the auspiciousness of constant splendour is present
day and night.
By the blessings of the Dharma of the unconditioned nature,
eminent and unexcelled,
The sacred Dharma’s nectar of truth,
May the painful foes of the five poisonous emotions subside,
So that the auspiciousness of constant splendour is present
day and night.
By the blessings of the Sangha’s qualities blazing in
precious brilliance,
The truly beneficial deeds of the conqueror’s offspring,
May the flaws of misdeeds be removed and may
goodness increase,
So that the auspiciousness of constant splendour is present
day and night.
Having uttered these and other suitable verses of
auspiciousness, say:
Enjoyment of the splendour of immortal life,
Intelligence and discerning insight,
Whatever splendour and wealth of samsara and nirvana there
may be,
May their auspiciousness be spontaneously present.
May merit increase and flourish like the lofty king of mountains,
May great fame spread throughout the sky,
May there be long life, good health and spontaneous benefit
for others,
And may the auspiciousness of an ocean of eminent qualities
be present.
May this place have peace and happiness morning and night,
May the midday as well be peaceful and happy,
May there be peace and happiness every day and night,
And the auspiciousness of the Three Jewels be present.
om ye dharma hetu prabhava hetun teken tathagato
haya wadet tekeñchayo nirodha ewam vadi maha
shramana svaha
Uttering this, make peace and goodness by strewing flowers.
If you prefer, some other texts for longevity practice mention
that one can “make the sun and moon marks on the forehead
of those whose lives you have freed so that they will henceforth
not be killed.” In this way, it is taught that drawing the design
of the sun and moon with butter on their foreheads creates
the auspicious coincidence for luck and good fortune. Do so
accordingly.
Furthermore, if you refrain from using traps, fishing nets
or the like, in order to save the lives of birds, fish and deer, do
so while including the above-mentioned bodhichitta resolve as
well as the dedications and aspirations. By combining this with
a smoke offering (lhasang) and so forth, the benefits will be
immeasurable, as exemplified by freeing lives.
In particular, in the area where you do this practice many
auspicious signs will appear, such as seasonal rainfall, and
prosperous crops and cattle. In his Jewel Garland, the noble
Nagarjuna says:
Sensible people should always place food, water and plant oil
Or heaps of grains at the entrance to an ant nest.
Accordingly, giving food to ants, clean food to fish, or medicine
to the sick, throwing a feast for children, or giving food and
drink to birds and the destitute, all these should be embraced
with the skillful means of the bodhichitta resolve and sincere
dedications and aspirations. If you do so, it will become a cause
for averting death, increasing prosperity and, ultimately, great
enlightenment. Since this is easy to do, involves minor hardship
and brings immense benefit, all intelligent people should, in
various ways, persevere in these skillful means for gathering the
accumulations.
In order to benefit both myself and others, this was written by Jamyang
Khyentse Wangpo, someone who is devoted to the Bodhisattva Pitaka,
motivated by pure intentions. May this be a cause for the lives of the
sublime upholders of the teachings to last for a hundred eons, for all
sentient beings to be liberated from the fears of untimely death, and for
their imminent attainment of the state of the Buddha of Boundless Life.
Sarva Mangalam.
At the command of Chadral Rinpoche, a great bodhisattva who truly embodies
the virtues mentioned here, this was translated by Erik Pema Kunsang and edited
by Marcia Binder Schmidt and Michael Tweed. Proofread and reprinted by Idan
in .
© Rangjung Yeshe Translations & Publications,
Printed by Editions Padmakara with kind permission of Rangjung Yeshe
Translations & Publications.
Reproduced with the kind permission of Erik Pema Kunsang.
Tagdrol:
‘Liberation Through Wearing’
Chakra of Padma Shitro –
The Peaceful and Wrathful Deities
of the Padma Family
Khenpo Sonam Tashi
translation Khenpo Sonam Phuntsok
The name of the ‘liberation through wearing’ chakra that appears
on page is ‘Padma Shitro Tagdrol’. It is a treasure that was
originally revealed by Tertön Nyima Senge, then rediscovered by
Pema Ösel Dongak Lingpa (Jamyang Khyentse Wangpo).
Whether the dead person was a Buddhist or not, if their family
wants to help them by placing a tagdrol on their corpse, they will
need a Padma Shitro chakra. You can usually get a consecrated
tagdrol from a practising Buddhist or a Buddhist Dharma centre,
alternatively you could photocopy the chakra, then consecrate it
by following the instructions Khyentse Rinpoche gave in response
to the question below.
The chakra should be folded into a square, wrapped in a clean
piece of cloth and properly consecrated, then placed over the heart
centre of the corpse and fixed in place. It should remain on the
corpse for the cremation.
This kind of tagdrol is not just for the dead; while you are alive
you can also wear it, either on the crown of your head or around
your neck.
The benefits of wearing a tagdrol are that in this life, sickness,
negative energies and the defilements of bad actions are pacified,
and life-span, merit, prosperity and wisdom are increased. And
in the next life, you will be reborn in Sukhavati, the buddhafield
of Buddha Amitabha. Anyone who wears this tagdrol will also
benefit from ‘liberation through touching’ by which the seed of
enlightenment is planted. There are also many other benefits.
When a person dies, what should be done with the chakra
they wore?
If the dead person was a yogi or a yogini, place the chakra at the
heart centre and burn it with the body.
The dissolution of the elements will not be completely finished
until hours after death, during which time the dead person’s
consciousness will remain at the heart. This is why it is best not
to move or burn the body for at least hours after death, and
why it is so important to: do the practices that purify negative
actions; introduce the peaceful and wrathful manifestations,
sounds and lights in the bardo state as none other than the
projections of one’s mind; and do phowa practice (transference
of consciousness).
How to Make a Tagdrol
If a Dharma centre, a lama or a Dharma practitioner wishes to
help others by making a Pema Shitro Tagdrol, they should print
or photocopy many thousands of the chakra (page ) and fully
anoint the the image on the paper with blessed amrita pills soaked
in saffron water. Then fold the chakra correctly, without creasing
its centre.
. Fold the right side of the paper vertically from right to left.
. Fold the left side vertically from left to right.
. Fold the bottom part of the paper horizontally upwards.
. Fold the top of the paper downwards.
All the folds should result in a square, which is then wrapped
with cloth or threads of five colours.
Consecrate the chakras and keep them in a substance box, to
be taken out when needed.
As this book was being made, Dzongsar Khyentse Rinpoche was
asked: is it possible to consecrate the chakra without the help of
a lama?
Rinpoche replied: “If you can get a tagdrol that has been blessed
and consecrated by an accomplished and qualified lama, please
do. If not, ask a Tantrika – a Vajrayana practitioner – to bless
photocopies of the chakra by practising a complete sadhana – any
sadhana will do. Sadhanas usually include a prayer to request that
all the deities invoked through the practice remain in the practice
supports – for example, buddha statues or paintings. In this
case, the Tantrika should request that the deities remain in the
photocopied chakras, which you can then use to make tagdrol.
How to Fold a Tagdrol
Folding lines
Tsatsas
How to Make Tsatsas
Thangtong Tulku
Many traditions and methods for making tsatsas have evolved over
the centuries, but the following is one of the simplest and easiest.
. Buy or Make a Tsatsa Mould
Ready-made silicone tsatsa moulds are easy to buy and a number
of options are available online – for example, from the Nalanda
Monastery website nalanda-monastery.eu/files/workshop/ Catalog.pdf.
If you wish to make a specific form of tsatsa you could have
a silicone mould custom-made by a professional. The silicone
mould-maker will need an example tsatsa from which to create
your mould, which traditionally would be commissioned from an
experienced sculptor who would work with metal, wood or clay.
Alternatively, if you would like to copy a tsatsa or statue, or make
a bigger or smaller version, you could have a D print of the image
made by a D printing company. A D printer can scan your tsatsa
or statue then ‘print’ the exact size you require. Just ask the printer
to make sure that the printing definition is high enough – or
microns resin SLA printing is good. Once you have the D print you
can ask a professional silicone mould-maker to make your moulds
for you. Ask the mould-maker to use high-quality silicone rubber.
. Make Zung or Mantra Roll
Tsatsas contain a ‘zung’ or mantra roll. To make these mantra
rolls, first print or write the mantras associated with the shape
of the tsatsas on a piece or many pieces of paper – the quickest
method is to print many mantras on an A sheet which you can
then cut into strips. Paint the mantra paper with saffron soaked
in warm water then leave it to dry. Make sure that each individual
mantra will be small enough to fit into a tsatsa mould.
Roll the mantra paper tightly and mark the end that is the top
of the mantra so that you can insert it into the tsatsa the right way
up. (Traditionally, red paint is used, but you could use a red felttip
pen, biro, or pencil.)
If the tsatsa represents a deity, the mantra should be placed at
the level of the heart; if the tsatsa is in the shape of a stupa, the
mantra should be placed at its centre.
. Gather the Materials and Tools
Synthetic plaster or dental plaster
It is best to use high quality plaster. The kind of plaster that is
used in construction is cheaper but it cracks and breaks very easily
and is not recommended.
A weighing machine
A weighing machine will help make sure that the correct
quantities of plaster and water are used, which vary depending
on the quality of the plaster. The instructions will appear on the
plaster packaging or instruction sheet.
Plaster mixing machine
A plaster mixer is a specialist machine for mixing together the
dry plaster and water. If you prefer, you could use a power drill if
you can get the right attachment.
Bio-ethanol or acetone
Bio-ethanol or acetone is often sprayed onto the mould before
it is filled with plaster because it helps release the tension between
the plaster and the silicone, thereby avoiding bubbles.
Spray bottle
You will need a spray bottle to spray the bio-ethanol or acetone
onto the mould.
Paint brushes
A small, soft paint brush is needed to brush the bubbles out of
the mould once the plaster has been poured.
Mendrup (amrita pills)
Soak some mendrup (amrita pills) in warm water, then add a
little to the dry plaster before you mix it with water. Take care not
to add too much, just a little will do.
Paint
We recommend using acrylic paint for painting the tsatsas
because it is water soluble and easy to use.
A dehumidifier
If you have a garden or a terrace, you could put the tsatsas
outside to dry in the sun. But if that is not possible, a dehumidifier
in the room where you leave the tsatsas to dry will ensure that they
dry all the way through.
An air compressor, air gun or paint gun
An air gun is used to make sure the silicone moulds are absolutely
clean before you make the next tsatsa. If you use a paint gun, you
could also use it to paint the tsatsas once the plaster is dry.
Wood glue (Fevicol in India)
Damaged tsatsas can be mended by mixing a drop or two of
this wood glue with a tiny amount of water and plaster.
. The Tsatsa Making Process
Once the tools and ingredients have been gathered, the tsatsa
making process can begin. If you wish, you can recite mantras as
you work – for example Vajrasattva’s one hundred-syllable mantra,
om mani padme hum, and/or the mantra of dependent origination.
One Hundred-Syllable Mantra of Vajrasattva
om vajrasattva samaya manupalaya
vajrasattva tenopa tishtha dridho me bhawa
sutokhayo me bhawa supokhayo me bhawa anurakto
me bhawa
sarwa siddhi me prayaccha sarwa karma su tsa me
tsittam shreyang kuru hung ha ha ha ha ho bhagawan
sarwa tathagata vajra ma me munca vajri bhawa maha
samaya sattva ah
Mantra of Dependent Origination
om ye dharma hetu prabhava hetun tesam
tathagato hyavadat tesam ca yo nirodha
evam vadi mahasramanah soha
Spray the inside of the mould with bio-ethanol or acetone
Make sure the entire surface is covered with the bio-ethanol or
acetone by gently brushing it onto the inside of the mould with a
paint brush – the surface should be shiny, but not soaked.
Measure the correct amounts of plaster and water and, if you
wish, add a loved one’s ashes
Follow the instructions on the dry plaster packet and measure
out the correct quantity of dry plaster and water. Make sure that
you add a little of the water that soaked the mendrup.
If you wish, as you combine a loved one’s ashes with the dry plaster
then add the water, recite Vajrasattva’s one hundred syllable mantra,
om mani padme hum, or the mantra of dependent origination.
Mix the ingredients thoroughly
Combine the water, dry plaster and ashes and mix thoroughly
for about seconds.
Tip: You must now work quickly because it only takes a few minutes
for the plaster to set.
Pour the plaster into the tsatsa mould and remove any bubbles
Use a small paintbrush to brush any air bubbles out of the plaster.
Insert zung or mantra roll
Insert the mantra roll into the plaster before it starts to set.
Remember:
If the tsatsa represents a deity, the mantra should be placed at
the level of the heart; if the tsatsa is in the shape of a stupa, the
mantra should be placed at its centre.
Tip: After the mantra roll has been pressed down into the tsatsa,
make sure it doesn’t float back up to the surface.
Remove the tsatsa from the mould
You may need to leave the tsatsa in the mould for as long as
minutes, but keep an eye on it because it could be ready in as little
minutes. How long the plaster takes to dry will depend on the
quality you use.
Make sure you remove the tsatsa from the mould gently.
Leave the tsatsa to dry
Let the tsatsa dry for about minutes before you mend any
damage.
Mend any bubble damage
If bubbles have spoiled the surface of the tsatsa, mix a drop of
wood glue with a tiny amount of water and plaster, and using a
small, soft paint brush, repair the damage.
Work fast because the mixture will set quickly. This is why it’s
best not to mix too much plaster at a time.
Continue to make more tsatsas as the first batch dries
Before you use the silicone mould again, clean the inside of the
mould with the air gun and spray it with bio-ethanol or acetone,
then repeat the steps above.
Make sure the tsatsas are completely dry
The tsatsas must be absolutely dry before they are painted or
placed in a stupa – a damp tsatsa can easily develop mould.
The easiest way to dry tsatsas is to leave them in the sun for a
few days. If that isn’t possible, leave them in a room with the doors
and windows shut and a dehumidifier switched on until they dry.
This method also takes a few days.
Paint the tsatsas (optional)
Once the tsatsas are completely dry, you can paint them if you
wish. If you only make a few, you could paint them by hand; but if
you make many, consider painting them with a paint gun, which
is much quicker.
It’s difficult to predict how long acrylic paint will take to dry
because it depends on the ambient temperature and weather
conditions. It will take a lot longer if the weather where you live
is wet and cold.
Finally, a Few Tips
The number of moulds you need will depend on how much
time you have to make your tsatsas, how many you wish to make,
how many people will be involved in the process and how much
room you have to store them in, etc.
Silicone does not stick to anything, even to itself, so there is no
need to wash a mould after you remove the tsatsa.
The silicone rubber mould will be damaged if it comes into
contact with hydrocarbon (petrol, oil, gasoil, etc.) or strong acids
or chemicals.
If plaster sticks to the inside of the mould, use the air gun to
clean it out.
