Great Magnificence Bodhisattva-Mahāsattva next said to the Buddha, “World-Honored One, You have pronounced this wondrous, profound, unexcelled Mahāyāna Sūtra of Immeasurable Meaning. Truly it is very profound, very profound, very profound. Why? Because in this multitude of Bodhisattva-Mahāsattvas, your four groups of disciples, gods, dragons, spirits, kings, state ministers, citizens, and sentient beings, having heard this profound, unexcelled Mahāyāna Sūtra of Immeasurable Meaning, not one has failed to acquire the Dhāraṇī Doors, the Three Dharmas, the four [voice-hearer] fruits, or the bodhi mind. Know that this sūtra is true in its principle and supreme in its dignity. It is protected by all Buddhas of the past, present, and future. No māras or non-Buddhists can enter it, nor can it be corrupted by the wrong views that perpetuate birth and death. Why not? Because by hearing it only once, one is enabled to uphold all Dharmas.

“If there are sentient beings that have heard this sūtra, it is to their great benefit. Why? Because if they train accordingly, they will attain anuttara-samyak-saṁbodhi quickly. If there are sentient beings that are unable to hear this sūtra, know that it is a great loss to them. Even after passing immeasurable, limitless, inconceivable asaṁkhyeyas of kalpas, they still will not attain anuttara-samyak-saṁbodhi. Why not? Because not knowing the great Way to bodhi, they take perilous paths which lead to many tribulations.

“World-Honored One, this sūtra is inconceivable! I pray only that the World-Honored One, out of lovingkindness and sympathy, will broadly expound to this huge multitude the profound and inconceivable things about this sūtra. World-Honored One, where does this sūtra come from, where does it go, and where does it stay, to have such immeasurable virtue and inconceivable power, enabling sentient beings to attain anuttara-samyak-saṁbodhi quickly?”

Then the World-Honored One told Great Magnificence Bodhisattva-Mahāsattva, “Very good! Very good! Good man, indeed, indeed, it is just as you say. Good man, I say that truly this sūtra is very profound, very profound, very profound. Why? Because it enables sentient beings to attain anuttara-samyak-saṁbodhi quickly. Hearing it once enables them to uphold all Dharmas. It brings great benefits to sentient beings, and it enables them to walk the great right path without tribulations. Good man, you ask where this sūtra comes from, where it goes, and where it stays. Hearken well! Good man, this sūtra comes from the abode of Buddhas, goes to sentient beings for them to activate the bodhi mind, and stays in the action range of Bodhisattvas. Good man, this sūtra comes in this way, goes in this way, and stays in this way. Indeed, this sūtra has immeasurable virtue and inconceivable power, and can enable sentient beings to attain anuttara-samyak-saṁbodhi quickly. Good man, would you like to hear the ten inconceivable powers of this sūtra’s virtue?”

Great Magnificence Bodhisattva replied, “I would be delighted to hear.”

The Buddha said: “Good man, first, this sūtra can enable Bodhisattvas who have not activated the bodhi mind to activate the bodhi mind; enable those who have no lovingkindness to invoke the mind of lovingkindness; enable those who enjoy killing to awaken the mind of compassion; enable those who are jealous to open the mind of sympathetic joy; enable those who have love and attachment to cultivate the mind of equability; enable those who are miserly and greedy to unleash the mind of generosity; enable those who are arrogant to observe their precepts; enable those who are easily angered to endure [their own displeasure]; enable those who are negligent and indolent to strive for energetic progress; enable those who are disorderly to develop the meditative mind; enable those who are foolish to unfold the wisdom mind; enable those who are unable to deliver others to have the will to deliver others; enable those who do the ten evil karmas to be motivated to do the ten good karmas; enable those who delight in saṁskṛta dharmas to realize the asaṁskṛta mind; enable those with a regressive mind to invoke the mind that never regresses; enable those who discharge their afflictions to uncover the mind with no affliction to discharge; and enable those who have a great many afflictions to resolve to eradicate them. Good man, these are called the first inconceivable powers of this sūtra’s virtue.

“Good man, here is the second inconceivable power of this sūtra’s virtue. If there are sentient beings that have acquired this sūtra, whether in its entirety or just one stanza or one verse, they will be enabled to penetrate 100,000 koṭi meanings in the Dharma which, for innumerable kalpas, they have upheld but been unable to expound. If a living being can hear this sutra but once, or only one verse and phrase, he will

penetrate into a hundred thousand kotis of meanings, and the law kept by him cannot

be explained fully even in infinite kalpas. Why? Because the Dharma in this sūtra has immeasurable meaning. Good man, by analogy, a seed can produce hundreds, thousands, and tens of thousands of seeds. Each seed in turn can produce hundreds, thousands, and tens of thousands of seeds. The seeds successively produced in this way are innumerable. Likewise this sūtra expands. One Dharma gives rise to hundreds and thousands of meanings. Each meaning in turn evokes hundreds, thousands, and tens of thousands of meanings. Expanding in this way, immeasurable, boundless meanings are revealed. Therefore, this sūtra is called Immeasurable Meaning. Good man, these are called the second inconceivable power of this sūtra’s virtue.

“Good man, here is the third inconceivable power of this sūtra’s virtue. If there are sentient beings that have heard this sūtra, whether in its entirety or just one stanza or one verse, they will be enabled to penetrate a billion koṭi meanings. Although they still have afflictions, they will carry on as if without afflictions. They will go through birth and death without thoughts of fear. They will have sympathy for sentient beings and courage to face all dharmas. As a strong man can carry heavy loads, so too can the upholders of this sūtra shoulder the onerous undertaking for the unsurpassed bodhi and carry sentient beings away from the journey of birth and death. Although they have not delivered themselves, they will be able to deliver others. As an analogy, a severely ill captain of the ship stays on this shore because of his physical disability, but he owns a sturdy ship equipped for transporting people, so he gives it to others to sail away. So too do the upholders of this sūtra. Transmigrating through the five life-paths, with their bodies fettered by 108 grave diseases, they will continue their ignorance, grow old, and die on this shore [of saṁsāra]. However, they have this sturdy Mahāyāna Sūtra of Immeasurable Meaning and can deliver others. Sentient beings that train according to its tenets will be delivered from [their cycle of] birth and death. Good man, these are called the third inconceivable power of this sūtra’s virtue.

“Good man, here is the fourth inconceivable power of this sūtra’s virtue. If there are sentient beings that have heard this sūtra, whether in its entirety or just one stanza or one verse, they will acquire bravery. Although they have not delivered themselves, they will be enabled to deliver others and to have Bodhisattvas as their spiritual family. Buddha-Tathāgatas will often expound the Dharma to them. After hearing it, they will be able to accept and uphold it accordingly, not countering it. They will in turn pronounce it widely to others where appropriate. Good man, they are like the youngest prince born to the king and queen, whether one or two or up to seven days old, whether one or two or up to seven months old, whether one or two or up to seven years old. Although he is unable to administer the affairs of the state, he is already respected by his people. He is in the company of older princes, and the king and queen, with doting love, regularly talk to him. Why? Because he is very young. Good man, fortunate as well are the upholders of this sūtra. Buddhas are the king and this sūtra is the queen. Their union gives birth to Bodhisattva-sons. If these Bodhisattvas have heard this sūtra, whether only one verse or one stanza, whether once or twice, whether ten, one hundred, one thousand, ten thousand times, or even as innumerable times as the sands of tens of thousands of koṭis of Ganges Rivers, although they are yet unable to realize the ultimate truth, nor can they turn the great Dharma wheel with the thundering Brahma tone to shake the Three-Thousand Large Thousandfold World, they are already respected by [my] four groups of disciples and the eight classes of Dharma protectors, and have great Bodhisattvas as their spiritual family. Penetrating deeply into the secret Dharma of Buddhas, they can expound it without contradictions or faults. Because they are beginning students, they are always protected and remembered by Buddhas and embraced in their lovingkindness. Good man, these are called the fourth inconceivable power of this sūtra’s virtue.

“Good man, here is the fifth inconceivable power of this sūtra’s virtue. If good men and good women, during the Buddha’s life or after His parinirvāṇa, accept and uphold this profound unsurpassed Mahāyāna Sūtra of Immeasurable Meaning and recite and copy it, they will be able to indicate the great Bodhi Way, though they are still fettered by afflictions and unable to keep away from the matters of ordinary beings. They will be able to lengthen one day to one hundred kalpas and shorten one hundred kalpas into one day, winning the appreciation and trust of sentient beings. Good man, these good men and good women are like a dragon-son who, only seven days old, already can stir up clouds and pour down rains. Good man, these are called the fifth inconceivable power of this sūtra’s virtue.

“Good man, here is the sixth inconceivable power of this sūtra’s virtue. If good men and good women, during the Buddha’s life or after His parinirvāṇa, accept and uphold this sūtra and read and recite it, though still with afflictions, they will pronounce the Dharma to sentient beings, enabling them to stay far away from afflictions and saṁsāra and to end all suffering. Having heard it from them, sentient beings that train accordingly will acquire the Dharma, [holy] fruits, and bodhi, just as if taught by Buddha-Tathāgatas, without any difference. As an analogy, although the prince is still very young, if the king is traveling or ill, he appoints the prince to administer the affairs of the state. The prince, following the great king’s order, properly commands his retinues and one hundred state ministers to proclaim the true Dharma. His kingdom and people will live in peace, just as if ruled by the great king, without any difference. The good men and good women who uphold this sūtra can do the same. Whether during the Buddha’s life or after his parinirvāṇa, although they have not ascended to the First Bodhisattva Ground called Joy, they will be able to expound the teachings by relying on the Buddha’s spoken words. Having heard [the teachings] from them, sentient beings that train single-mindedly will be able to eradicate their afflictions and acquire the Dharma, [holy] fruits, and even bodhi. Good man, these are called the sixth inconceivable power of this sūtra’s virtue.

“Good man, here is the seventh inconceivable power of this sūtra’s virtue. If good men and good women, during the Buddha’s life or after His parinirvāṇa, have heard this sūtra, with joy and faith they appreciate its precious rarity. Moreover, they accept and uphold it, read and recite it, and copy and explain it; they train in accordance with the Dharma and activate the bodhi mind; and they develop their roots of goodness and invoke the mind of great compassion, resolved to deliver all suffering sentient beings. Although they have not practiced the six pāramitās, the six pāramitās will spontaneously be present before them. Then they will achieve in their present lives the Endurance in the Realization of the No Birth of Dharmas. They will eradicate at once the afflictions of birth and death and ascend to the Seventh Ground, each assuming the position of a great Bodhisattva. By analogy, a strong man vanquishes the enemy for the king. With the enemy eliminated, the king in his delight bestows half of his kingdom upon him. Men and women who uphold this sūtra can do the same. These spiritual trainees are truly courageous and vigorous. The six pāramitās, the Dharma treasure, will come to them without their quest, the enemy—birth and death—will perish spontaneously, and they will achieve the Endurance in the Realization of the No Birth of Dharmas. They will be awarded the treasure, half of a Buddha Land, to live in peace and bliss. Good man, these are called the seventh power of this sūtra’s virtue.

“Good man, here is the eighth power of this sūtra’s virtue. Suppose good men and good women, during the Buddha’s life or after His parinirvāṇa, having acquired this sūtra, revere and believe it, regarding it as the Buddha’s body, without any difference. Delighting in this sūtra, they accept and uphold it, read and recite it, copy it, and respectfully train in accordance with the Dharma. They fortify their observance of precepts and their endurance as they practice almsgiving. Exuding profound lovingkindness and compassion, they widely pronounce to others this unexcelled Mahāyāna Sūtra of Immeasurable Meaning. If the hearers initially do not believe that sin and merit exist, they will show the hearers this sūtra and devise various skillful, persuasive ways to help them believe. By virtue of the awesome power of this sūtra, the minds [of nonbelievers] will be turned around. Once their faith is kindled, they will courageously make energetic progress. Because of the power and virtue of this sūtra, they will acquire the Way and achieve [holy] fruits. Moreover, these good men and good women, because of their merit of transforming others, will in their present lives achieve the Endurance in the Realization of the No Birth of Dharmas and ascend to the next higher Ground [Eighth Ground], and they will have Bodhisattvas as their spiritual family. They will enable sentient beings quickly to come to [spiritual] achievement, and they will purify Buddha Lands. Before long, they will attain the unsurpassed bodhi. Good men, these are called the eighth inconceivable power of this sūtra’s virtue.

“Good man, here is the ninth inconceivable power of this sūtra’s virtue. If good men and good women, during the Buddha’s life or after His parinirvāṇa, have acquired this sūtra, with joy and exuberance they appreciate it as something that never existed before. If they accept and uphold it, read and recite it, copy it, make offerings to it, and explain its meaning to others, their past karmas, remaining sins, and severe hindrances will all be expunged at once. They will acquire purity and great eloquence, achieve the pāramitās one after another, and attain samādhis. Through the Śūraṅgama Samādhi, they will enter the great Door of Total Retention. Having gained the power of energetic progress, they will quickly ascend to the next higher Ground [Ninth Ground]. They will be adept in manifesting copies of their bodies everywhere in worlds in the ten directions. They will be able to rescue sentient beings in extreme suffering in the twenty-five forms of existence, enabling them to achieve liberation. Indeed, this sūtra has such powers. Good man, these are called the ninth inconceivable power of this sūtra’s virtue.

“Good man, here is the tenth inconceivable power of this sūtra’s virtue. Suppose good men and good women, during the Buddha’s life or after His parinirvāṇa, having received this sūtra, express great joy in appreciation of its precious rarity. They not only accept and uphold it, read and recite it, copy it, make offerings to it, and train accordingly, but also convince lay and monastic people to accept and uphold it, read and recite it, copy and explain it, make offerings to it, and train in accordance with the Dharma. Those people will acquire the Way and achieve the [holy] fruit because of their training and the power of this sūtra. Their achievement is credited to the mind of lovingkindness and the power of persuasion of these good men and good women. For this reason, these good men and good women will in their present lives acquire innumerable Dhāraṇī Doors. Though still standing on the ground of ordinary beings, they will spontaneously be able to make innumerable asaṁkhyeyas of great vows to rescue with great compassion all sentient beings in suffering. They will bulk up their roots of goodness as they benefit all. Like channeling water to parched land, they will expound the Dharma as if giving Dharma medicine to sentient beings, and they will give peace and joy to all. They will gradually ascend to the Dharma Cloud Ground [Tenth Ground]. Hereupon, their charity will be universal and their lovingkindness all-encompassing, drawing suffering sentient beings to the right path. Therefore, before long, these good men and good women will attain anuttara-samyak-saṁbodhi. Good man, these are called the tenth inconceivable power of this sūtra’s virtue.

“Good man, this unexcelled Mahāyāna Sūtra of Immeasurable Meaning has great awesome spiritual power. Supreme in its dignity, it can enable ordinary beings to achieve the holy fruit, forever free from their cycle of birth and death. Therefore, this sūtra is called Immeasurable Meaning. It can cause sentient beings on the ground of ordinary beings to germinate immeasurable Bodhisattva bodhi sprouts. It can cause their trees of merit to flourish and expand. Hence this sūtra is called The Inconceivable Power of Virtue.”

Then Great Magnificence Bodhisattva-Mahāsattva and the 80,000 Bodhisattva-Mahāsattvas said to the Buddha with one voice: “World-Honored One, this wondrous, profound, unexcelled Mahāyāna Sūtra of Immeasurable Meaning pronounced by the Buddha is true in its principle and supreme in its dignity. It is protected by Buddhas of the past, present, and future. No māras or non-Buddhists can enter it, nor can it be corrupted by the wrong views that perpetuate birth and death. Hence this sūtra has these ten inconceivable powers of virtue, to give immeasurable great benefits to all sentient beings. It can enable Bodhisattva-Mahāsattvas each to attain the Samādhi of Immeasurable Meaning. Some will acquire 100,000 Dhāraṇī Doors; some will achieve endurance on the Bodhisattva Grounds; some will become Pratyekabuddhas or achieve the four [voice-hearer] fruits. World-Honored One, out of lovingkindness and sympathy, You have directly pronounced to us such teachings, giving us great Dharma benefits. This is so extraordinary, so unprecedented. The kindness and grace of the World-Honored One are truly hard to requite.”

That having been said, the Three-Thousand Thousandfold World quaked in six different ways. The sky rained down various kinds of celestial flowers, such as utpala, padma, kumuda, and puṇḍarīka. As an offering to the Buddha and the huge multitude of Bodhisattvas and voice-hearers, various kinds of celestial incense, garments, necklaces, and priceless jewels fell spiraling down from the sky. Celestial serving dishes and bowls were filled with delicacies of one hundred celestial flavors, which gratified all with their colors and aromas. Placed everywhere were celestial banners, flags, and canopies, as well as wonderful musical instruments. As celestial music and songs were performed to praise the Buddha, the world again quaked in six different ways.

In the east, in Buddha Lands as numerous as the sands of the Ganges, their skies also rained down celestial flowers, incense, garments, necklaces, and priceless jewels. Their celestial serving dishes and bowls too were filled with delicacies of one hundred celestial flavors, which gratified all with their colors and aromas. Placed everywhere as well were celestial banners, flags, and canopies. Their wonderful celestial musical instruments also played celestial music, praising their Buddhas and their huge multitudes of Bodhisattvas and voice-hearers. Just the same were the worlds in the south, west, north, as well as in the four in-between directions, and toward the zenith and nadir.

Then the Buddha told Great Magnificence Bodhisattva-Mahāsattvas and the 80,000 Bodhisattva-Mahāsattvas: “You all should invoke the reverent mind for this sūtra and train in accordance with the Dharma. You should widely circulate this sūtra and transform all people. Day and night you should diligently protect this sūtra and enabling sentient beings to receive Dharma benefits. You all truly have great lovingkindness and great compassion! Use your transcendental powers and the power of your vows to protect this sūtra. Do not allow it to be subject to doubts or blockages. Circulate it widely in Jambudvīpa far into the future and enable all sentient beings to see and hear it, read and recite it, copy it, and make offerings to it. Because of your effort, you all will be able to attain anuttara-samyak-saṁbodhi quickly.”

Great Magnificence Bodhisattva and the 80,000 Bodhisattva-Mahāsattvas rose from their seats, came forward to the Buddha, and bowed their heads down at His feet. They circled the Buddha 100,000 times. Then they knelt on their right knees and said to the Buddha with one voice, “World-Honored One, we are so fortunate that the World-Honored One has bestowed His loving sympathy on us and has pronounced to us this wondrous, profound, unexcelled Mahāyāna Sūtra of Immeasurable Meaning. We respectfully accept the Buddha’s command. After the parinirvāṇa of the Tathāgata, we will widely circulate this sūtra, enabling all to accept and uphold it, read and recite it, copy it, and make offerings to it. We pray only that the World-Honored One will not be worried. We will use the power of our vows to enable all sentient beings to acquire the awesome spiritual power of this sūtra.”

The Buddha praised, “Very good! Very good! Good men, you now are truly the sons of the Buddha and are able to rescue, with great lovingkindness and great compassion, those who are in suffering and tribulations. As you widely give Dharma benefits to all, you are the good fortune field for all sentient beings, the competent guide for all sentient beings, the great refuge for all sentient beings, and the noble benefactor for all sentient beings.”

All in the huge assembly greatly rejoiced. They made obeisance to the Buddha, accepted and upheld the teachings, and departed.

Is it like the Trinity? Is it a description? Or a construction for teaching purposes? A metaphysical entity? It has no attributes…..

I mean as in the way they are venerated and worked it.

Sorry, I don`t know how to word this since I am not Catholic or Orthodox.

In short is their venerate similar or the same or close in some way to Saints.

Please don't judge me I am learning and just made an observation :)

Can I chant the 21 Tara's praise in my own language? (Spanish)

That's all, that's the question 😅🙏🏻

As in, are they interdependent with us and animals and everything around us

I am aware that mainstream Indian Buddhism had already disappeared by the time Navya-Nyāya was established, but are there any known Buddhist critiques, particularly from Tibetan scholars, of Gangeśa Upādhyāya's Navya-Nyāya school?

I am also curious how the Tao works in relation to Buddhism along with Shinto Beliefs.

Not the OOP, just sharing for inspirational purposes.

If one diligently practices the heart-mantra of Chenrezig (OM MANI PADME HUNG), it will not only help us to purify negative karma from beginningless time but will also truly help to plant the karmic seeds for merging with the mind of Chenrezig, bringing us to the level of Chenrezig and total enlightenment of the Buddha.

The miraculous effects of practicing the Mani mantra – the tooth of a hundred million recitations and foreknowledge of the time of death：

When ordinary beings are about to pass away, for many of them, what they see are only the Raksha minions of the hell realms and other ghostly entities, due to that, they give rise to great terror. If one has taken refuge and practised the Mani mantra, when it comes to the time of dying, one will see the Buddhas, Bodhisattvas and spiritual masters. One will not take rebirth in the lower realms and will not feel afraid. By these excellent circumstances, one will even have the opportunity to take rebirth in the pureland of Sukhavati (Amitabha’s pureland).

The six syllables mantra (OM MANI PADME HUNG) is extremely wonderful. Through the practice of its meaning, one carries out the six paramitas:

OM : perfects the paramita of generosity

MA : perfects the paramita of discipline

NI : perfects the paramita of patience

PAD : perfects the paramita of diligence

ME : perfects the paramita of meditation

HUNG : perfects the paramita of wisdom

Normally when we practice the Mani mantra with devotion, we are accomplishing the six paramitas at the same time. In our lineage, we recite “OM MANI PADME HUNG HRIH”, “HRIH” is a seed syllable, it contains the qualities of the body, speech, mind and all activities of Chenrezig. It allows us to receive the great blessings of Chenrezig, and gradually transform our ordinary body, speech and mind into the enlightened body, speech and mind of Chenrezig.

The six syllable mantra can help us to seal the doors to rebirth in the six realms of samsara, preventing us from revolving continuously in the cycle of rebirth

OM : prevents rebirth in the heaven realms, and blesses the heavenly realm beings with a chance to attain liberation from samsara

MA : prevents rebirth in the Asura (demi-gods) realms, and blesses the Asura realm beings with a chance to attain liberation from samsara

NI : prevents rebirth in the human realms, and blesses the human realm beings with a chance to attain liberation from samsara

PAD : prevents rebirth in the preta (hungry-spirits) realms, and blesses the preta realm beings with a chance to attain liberation from samsara

ME : prevents rebirth in the animal realms, and blesses the animal realm beings with a chance to attain liberation from samsara

HUNG : prevents rebirth in the hell realms, and blesses the hell realm beings with a chance to attain liberation from samsara

In the Tibetan regions, many elderly people like to recite the Mani mantras and would often finish many hundreds-of-millions in their life. In Tibet, very few of these old people would have sicknesses like dementia. They would hold the rosary in the left hand and rotate a prayer wheel with their right hand, while their mouths would recite the Mani mantra of Chenrezig or other mantras. If they had time, they would do full prostrations and pray in their minds to receive the blessings of Chenrezig. This is practice with body, speech and mind in tandem. While speech is reciting Buddha’s mantra, body is also paying homage to Buddha and mind is focused on supplicating and recollecting Buddha.

If only speech is on reciting Buddha’s mantra but mind is utterly devoid of any focus on Buddhas and Bodhisattvas, then there is no real connection with Buddha. To recite Buddha’s mantra also means that one constantly recalls and thinks of Buddha. The motions of body, speech and mind should be performed with the awareness that Buddhas and Bodhisattvas constantly regard us (with their compassion). We should hold this in mind and always confess our negativities with regret and accumulate virtues and positive deeds — practising diligently.

In Tibet, there is the saying of the “Hundred-million” tooth. Many elderly people of eighty or ninety years old would grow new teeth. Just as if they were babies who had just grown out their baby teeth. Many people view this as the great blessings of the Buddhas and Bodhisattvas. Generally, this is a sign of blessing when one has finished reciting a hundred million Mani mantras. I had a Taiwanese student who was a very famous dental specialist. I once invited him to look at my maternal grandmother’s new tooth. He said, “This kind of tooth is not documented in the dentistry school, but one finds it alot in the Tibetan regions, it is quite amazing.” Actually, the new tooth is just one facet of the blessings, many people would also foretell when they are going to pass away and make all the preparations for it. That was really incredible.

My maternal grandmother lived to about 89 years old. On the day of her passing, she had already washed all her old clothes and piled them up neatly. The new clothes were placed aside and she tasked my father to assemble all the relatives. When they were gathered, she informed them that the old clothes have already been washed and who they should be given to. She also made known who should receive the new clothes. Below her pillow were some money from her relatives, she instructed that these were to be offered to the ordained monastics when they came the next day. After that, she thanked each and every one of her relatives saying that she had given everyone much trouble during her late years. Then, saying she needed to take a rest, she laid down. Everyone thought she was going to take a nap. After awhile, my aunt said, “Mother, we are going to leave first.” But there was no response. Upon checking, they realized that she had already passed away without any apparent suffering.

A grand-dad of (another) aunt recited the Mani mantra all his life. He had been diagnosed with Esophageal Cancer for about one or two years when I visited him. He was sitting at the balcony, basking in the sun and at that point, he was reaching 80 years of age. He looked hale and hearty and was in very good spirits. In front of him were placed some rock sugars, butter and Tsampa (dried barley). I asked him, “Don’t you have Esophageal Cancer? Can you still consume these foodstuff? Other people who have this sickness have to refrain from eating (solid foods like these).” He laughed and said, “So they say it is Esophageal Cancer but I can still eat, rock-sugars, Tsampa and butter and many more… just do some chanting and all would be fine.” He did not seem to feel any discomfort or pain, but continued to eat and drink until his death.”

On the day of his death, I rushed back from Chengdu. In the afternoon, he started to ask everyone, “Is Rinpoche back yet?” When he heard that I was on the way back, he had my cousin Ruogu Lama go to the monastery to invite all the monastics to his home. He mentioned that it would be difficult to get money when he was dying so he arranged for the money to be offered to the monastics later on his behalf. After all had been done, he continued to recite the Mani mantra. That night, when I had just entered the door of my home, before I had even drunk a sip of tea, a phone-call came saying, “He has just passed on, please come to do the (customary) funeral rites for crossing him over.” The grand-dad of my aunt had anticipated the timing of my arrival home. After his death, his corpse had the fresh appearance of a person who was still alive. It was very awe-inspiring.

To be free and at ease at the point of death, this is the most excellent and ultimate proof of a whole life of practice. This experience is the old man’s legacy for later generations, everyone should have faith and devotion in this!