秋吉尼瑪仁波切:我的母親 / Mayum Kunsang Dechen, the consort of Tulku Urgyen Rinpoche

秋吉尼瑪仁波切的敍述:

這是我對我母親所知,以及其他認識我母親的人曾對我所說之事。當我母親年輕時,她有著一顆極慈愛的心,並且真正地關心他人的福祉。她喜歡去幫助窮人與動物。她的主要特質之一就是像個小孩子。她特別地關心業力因果,因此即令是微小的作為,她也十分小心。

當她還小的時候——十三或十四歲,她從不同的老師們接受藏文的教導,並且開始“南卓”(Ngon-Dro)——加行法的修持。即使當她待在錫金和前來尼泊爾時,都仍持續地修“南卓”法。如果我們將這些全部計算起來,她總共圓滿了“南卓”的五十萬遍修法達十三次。更進一步的,她還從事了許多儀軌的修持與持誦了許多咒語。簡言之,我的父親告訴我,他從未看見她浪費過一天,她總是在做某些修持。

我的母親非常幸運地從我的父親——烏金祖古,以及特別是第十六世噶瑪巴得到法要。從第二世蔣貢康慈帕登欽哲爾索(Palden Khyentse Oser)領受了許能不同的教法、口傳和灌頂,並且特別得到了有關“心”的法要。在那時候,她對她的修持獲得了完全的信心、虔敬與悲心與日俱增。

她同時也從西欽康慈(Sechen Kongtrul)和頂果欽哲仁波切那得到法要。常常要她想見這些老師時,她會供養一樣東西——“吐柏”(tokbul),意即“自己證悟供養”。她對她的教師,特別是十六世噶瑪巴有非常深的崇敬。有一天她問他是否他們能見面以供養她的“吐柏”給他。當時我也在場。我們關起門後,她非常坦白地談了起來。她並不害羞或恐懼。她非常直接地陳述她的不同型態禪修經驗,如喜樂、清明和無念等。我同時也是她向頂果欽哲仁波切做此供養的見證者。她告訴過我,她也將此供養過帕登欽哲爾索,並且他非常地高興。他是我母親的根本上師,第二世康慈同時也是第十六世噶瑪巴的老師。


↑左至右:秋林仁波切、母親擁庫雪拉、秋吉尼瑪仁波切

↑左至右:秋林仁波切、烏金祖古、秋吉尼瑪仁波切

簡言之,我的母親做了廣大的功德。她喜歡建寺,並且她主要的願望乃在:為僧尼們辟造出一個從事嚴謹的讀書和修持之處所。她總是以“請持咒”這句忠告給予任何拜訪她的人。昨天有兩個尼泊爾人來告訴我,有一次我的母親告訴一個年輕的尼泊爾女子“每天只要持度母咒幾串念珠。即使你對修法所知不多,只要對度母感到虔信心那將對你非常好。你在此生中將不會有任何障礙,並且你將有個好的來世。”用這種方法,我的母親對人們給予不同形態的幫助和教導。

例如,幾年前有個年輕的美國女人來尼泊爾。她對佛法有興趣,但她卻不願意皈依男性喇嘛。她想要個女性老師。她喜歡我的母親並且多次來問她是否可以皈依,但我的母親說:“不,這不是正確的方式,你應去看看這位喇嘛、那位喇嘛。”這美國女子說:“如果你不給我皈依,我將一個也不皈依。”所以我的母親給予她皈依和教法。這位美國女孩相當年輕,並且對我似乎她在後來做了一些修持。由於她已返回美國,所以我不知道她這些日子在做什麼。這些只是小例子。

藉由虔敬心、關心和悲心的結合,我的母親能夠了悟她的佛性。她修持了許多年,並且當她染患癌症可怕痛苦的疾病時,她絕無一句怨言。我們全都問到如何減少她的苦處,但她從未說過一句關於其病痛的話。取而代之的“她時常相當地輕鬆態然自若。”

在大部分的日子裏,一位尼師與她為伴,但有一天早上那位尼師步出房門數分鐘。當我進入我母親的房中,我們獨處並且我能夠看出她剛哭過。在她的眼中含著淚水,而她的手正在顫抖。我有點煩惱,我想也許她快死了或她有某些大憂慮。我問她,“媽,您剛經歷了怎樣的痛苦,請告訴我實話。”她說:“我一點也不痛苦。”我再問,但她沒有回答。第三次我問時她才說:“我很快樂所以哭了。由於我的根本上師帕登欽哲爾索在我面前現身並且說道:‘由於你過去迄今的修行,我的心與你的心已合而為一。現在是此生結束的時候了,但當你臨命終時,你的心和我的心將真正合而為一。’”所以身上的所有毛髮都豎了起來,並且淚水充溢於眼中。那僅是一例。在她生病期間她有許多如此的經驗。

有一天她告訴我:“當我的色身圈套瓦解時的刹那,我將如鳥飛脫陷阱般。”

許多偉大的上師在她生病期間來看她。頂果欽哲仁波切到來,而且她對他說:“現在,我的時間到了。我一點也沒有任何執著。由於我過去非常年輕,我曾經害怕死亡,那就是為何我修法如此勤勉的原因。現在,我已到達了瀕死之點。我過去聽說最好的修行者是快樂的去死。次好的行者是無畏地死。最下者,亦應無悔地死。我已無畏懼、無悔,但這並非僅源自我自己的信心,而是由於我的根本上師的慈悲。我該如何地請求您,仁波切?我請求您因佛法之故而住世。若您得長壽,那將直接、間接地利益一切有情眾生。我為您所做的長壽儀式是一個簡單的祈願,請您和一切傳承持有者為利益眾生而住世。我自己願意高興地承擔您或任何其他傳承持有者的身體障礙,願以此而你們均得離這些障礙。”以此,她供養頂果欽哲仁波切一條長的白絲卡達。仁波切握著她的手並且說:“我能保證在命終時,你將在金銅山與蓮師不可分割。”她答道:“我將在那見您。”

有一天楚西(Trulshig)仁波切告訴我,他真正地尊仰我的母親,他並且想要看她。我們認為,“哦!那太仁慈了。”楚西仁波切告訴她,“從一方面說來,由於你的健康欠佳,我們都很沮喪;但另一方面,我們都因你將一生全部花費在嚴謹的修持當中,並且你的心境非常高超而驕傲。我們真正地尊仰你。請為我祈禱。”

我的母親回答道:“我對您有強烈的虔信心,因為您是毗盧遮那的化身。”我今天想要從您那接受“赤松寧體(Tsig Sum Nedek)法。”楚西仁波切說:“不!不!這些並不需要。”但是她說:“是的,我需要此法,拜託。”因此楚西仁波切非常簡要而直接地給她赤松寧體法。我的母親供養了一條白圍巾與“吐帕”,並且請求他住世以幫助眾生。楚西仁波切說:祖古烏金仁波切是蓮師,而你是依喜措嘉。我並不僅僅是說好聽的話,我知道這是真的。你剛剛改變你的身體,你將會解脫。

恰卓仁波切也前來看她。她對他極為虔信。她向他求了一個金剛薩埵灌頂,並請求他教她“The Four Parts Without Three”法。這是“且卻”(Trekcho)的究竟見地。他教授了一段長時間。遺憾的是我們沒有將該法錄音下來,但他可能也不想被錄音。無論如何,該教授非常地長而清晰。最後,恰卓仁波切說:“好,讓我們融合我們的心,安置在無分別中。”我們都知道——她的醫生們——我的母親非常虛弱,但在那一刻她說:“哦!非常強健。她的眼睛完全地大大睜聞。沒有任何痛苦的徵兆;取而代之的是她顯得非常輕鬆。我看一下手錶,她停留在那境界中整整五分鐘。我突然擔心她可能快死了。我思索著“有什麼問題?”我看著恰卓仁波切而他剛剛坐在那入定。那令我松了一口氣並且瞭解到我們剛才應該都停留在法性(rigpa)中。

五分鐘後,她“回來了”。她仍停留在其中不說話。後來,她開始溝通並且感謝恰卓仁波切。他說:“我很高興你瞭解這個教法。我知道你是一個好的修行人,但我不知道你有如此高度的證悟。今天我看到了,所以尊敬你,並且我以認識你為傲。你是大家的最佳典範。”

後來恰卓仁波切和我父親與我在另一個房間用午餐,邊吃邊談,歷時超過一小時。我的父親問的不多,但我問恰卓仁波切,“發生了什麼事?我的母親經驗了什麼?”他很正經地看著我說:“那是件非常完美的事。她將空性和覺知融合。只有第一流的修行者才有能力如此做,特別是在面對如此強烈的痛苦與嚴重的疾病。只有今天我才瞭解到擁庫雪拉是一位如此精進的修行者。這對我們大家都是一個好的典範。現在看著,將有其他令人驚訝的徵兆。如果任何和有關係的人能夠去看她,供一條白圍巾向她頂禮,並請求將他們的心與她的融合為一都是很好的。”

恰卓仁波切從不給我的兄弟和我教法,但我曾向我的母親保證他會把每一樣都教給秋林仁波切和我。現在他已經在這和來看她,他告訴我“我已經向你的母親保證給你教法。我們都需要安排時間和地方,你可以給我一個考驗,我們可因此百分之百的清淨一切。我真的尊敬並敬愛你的母親,而這是她的最後願望,因此我將滿她的願。”她為我們安排這真是甜美。


↑秋吉尼瑪仁波切的父親:烏金祖古

去世的一周前,我的母親邀請祖古烏金、我的家庭成員、我、以及少數僧侶到她的房間。她給我們每一人條卡達。她的呼吸已經非常微弱並且費勁,但突然間,她變好了並且有力地說話。我們之中有些人哭了起來,但她說:“不!我現在不會死。萬法無常,我們都知道那,但現在我可以坦白的說,所以讓我給你們一些忠告。首先,我希望請求祖古烏金長壽。這非常非常重要,你們所有人要好好的照顧他。”

然後她轉向我的兄弟——秋林仁波切和我,說道:“你們兩人都被認為是祖古。噶瑪巴認你們是化生,便意為‘高級轉生’。我們都尊敬噶瑪巴,但如果你們不修持那很不好。誰會告訴你們這些?只有媽才會告訴你們這些!所以我要告訴你們兩個要好好修行。你們不要以為‘我不需要做任何事。我很高,我是個祖古’。不要這樣想。”

直到現在,我們都給予我們的僧侶們,我們所能提供的最佳照顧。那天我的母親告訴貢果與南朵——照顧我們的僧侶們的人說:“我知道要管理這麼多喇嘛是很困難的,但請繼續給他們好的食物以及照顧。千萬不要吝嗇。讓他們盡可能的讀書。僧伽是佛法的根。如果僧伽是好的,佛法將會傳遍全世界並利益許多眾生。”她告訴在場的僧眾們,“由於你對我表現的如此慈愛,因此我必須告訴你們。請讀書並深思教法。常常將他們付諸實修。”

擁庫雪拉在 四月二十四日 早上安靜地辭世。我的父親,我的兄弟和我當都在她的身邊。她享年六十五歲。

當天早上和下午,我們的家庭成員和幾位坐在她身邊的僧侶為她祈禱。我母親的臉看來十分輕鬆。她保持在高度“托當”(Thukdan)定境中,那是好的行者在死亡的刹那時所生起的禪定。在這段禪定中意識仍在身中不衰,並且身上靠近心臟部份仍然溫暖,身體有彈性和呈淡紅色容貌。

在大約下午三點時,一場雷陣雨相當突然地下起並持續下到日落。在那期間,擁庫雪拉的面容轉變了。她開始淡淡地微笑並且表現地非常平和安祥。見到她居處瑞相的人,看見外面天空清朗,一道彩虹出現在寺院上方。擁庫雪拉保持在“托當”中達三天。

我的學生——(Isabelle)艾絲勃雷醫師,事實上擁有和我母親病中相隨的最多經驗,因為艾絲勃雷是照顧她最多的——兩或三個月。她知道所有發生的事。

喬珍大夫未看過一個已死亡三天的屍體呈現如此的狀況。每個人都知道,通常人在死後屍體是非常僵硬的。喬珍非常訝異擁庫雪拉的屍體的極度柔軟。雖然她在死亡前超過兩個月的時間,沒有吃任何食物或營養品,但她並未失重且反而維持她的一般樣子。當我們洗淨她的身體時,覆蓋頂部的皮膚脫落並發現美的、堅固的白皮膚在下方。非常地年輕和白晰。事實上她看起來非常漂亮。它震撼了我們的心並且令一些僧侶們哭了。喬珍大夫謂為它是非常不凡的。

超過一千名的尼泊爾人、西藏人、西方人、僧侶參加了在寺院的東廂庭院中所舉行的火葬儀式,在那有一個小的白塔被豎起。許多人在尊貴的恰卓仁波切、第三世天噶仁波切、第七世塔立仁波切和明林東謝仁波切,以及我的父親、兄弟、我自己和我們喇嘛們所主持的告別法會中哭泣、並向擁庫雪拉頂禮供養卡達。


顯而易見的,我的母親永遠是“我的母親”。我愛她並尊敬她是一位好的修行者的事實。但我從未真正想到她是一位擁有非常高度心靈的人。也許這是一個男性驕傲的象徵或身為其子的驕傲。但由於她的疾病示現,她的行為舉止,她曾談到的事情,她曾以隻字片語所給予的教法,一切的一切都觸及我們的心。它仍舊如此深深地虔信在我的心中。我開始覺得這不僅僅是我的母親,而且是我的上師。我學到了很多。這經驗幫助了我自己的精神的發展、經驗和了悟。現在,我很高興有一位女上師。

我為擁庫雪拉的接近生活和她為佛法修持的回向而祈禱,希望未來凡是聽到她的所有人——女性修行者都能有良好啟示。

秋吉尼瑪仁波切 一九九一、八、廿三

轉載自:http://tw.myblog.yahoo.com/buddha-kids/article?mid=764

Mayum Kunsang Dechen, the consort of Tulku Urgyen Rinpoche

Mayum’s Life, as narrated by Chokyi Nyima Rinpoche

This is what I know about my mother, and what has been told to me by the people who knew her. When she was young, she had a very loving heart and really cared about the welfare of others. She liked to help poor people and animals. This was one of her main qualities as a child. She especially cared about the Law of Karma and was very careful about even her small deeds.
While still very young, 13 or 14 years old, she took teachings in Tibet from different teachers and started the ngondro preliminary practice. She continued to do ngondro even while staying in Sikkim and when she came to Nepal. If we count them all, she completed the 500,000 aspects of ngondro practice thirteen times. In addition to that, she engaged in many sadhanas and recited many mantras. In short, my father told me he never saw her waste a single day; she was always doing some kind of practice.

My mother was very lucky to take teachings from my father, Tulku Urgyen, and especially from His Holiness, the 16th Karmapa. From the Second Jamgon Kongtrul, named Palden Khyentse Oser, she received many different kinds of teachings, oral transmissions, and initiations and, in particular, mind teachings. At that time, she gained complete confidence in her practice and since then has had no doubts about her understanding of buddha nature, so her trust, devotion, and compassion was always increasing.

She also took teachings from Sechen Kongtrul and from Dilgo Khyentse Rinpoche. Often when she would see those teachers, she would offer one thing -tokbul – which means ‘an offering of one’s realization.’ She had very deep respect for her teachers, especially the 16th Karmapa. One day she asked him if they could meet so that she could offer him tokbul. I was present at the meeting. We shut the door and she talked very openly. She wasn’t shy or frightened. She described very directly her different types of meditation experience, such as the experiences of bliss, clarity, and nonthought. I was also witness to her making this offering to Dilgo Khyentse Rinpoche. She told me she also offered this to Palden Khyenste Oser and he was very pleased. He was her root guru, the Second Kongtrul, who was also the teacher of the 16th Karmapa.

In short, my mother made a great gathering of merit with reference point. She liked to build monasteries, and her main wish was to create a place for monks and nuns to do serious study and practice. She always gave this advice to whomever would visit her, "Please chant." Yesterday, two Nepalis came to tell me that once my mother told a young Nepali girl, "Just chant Tara’s mantra, a few malas every day. Even if you don’t know much about a practice, just feel devotion for Tara. That will be very good for you. You won’t have any obstacles in this life and you’ll have a good rebirth." In this way, my mother gave different types of help and teachings to people.

For example, a young American woman came to Nepal a few years ago. She was interested in the Dharma, but she didn’t want to take refuge with a male Lama. She wanted a female teacher. She liked my mother and went to her many times asking if she could take refuge with her, but my mother said, "No, this is not the proper way. You should go and see this Lama, that Lama." The American girl said, "If you won’t give me refuge, I will not take refuge at all." So my mother gave her refuge and teachings. In those days, the American girl was quite young and it seemed to me that she was doing some kind of practice afterwards. She has returned to America, so I don’t know what she’s doing these days. These are just simple examples.

Through the combination of devotion, interest, and compassion, my mother was able to realize her buddha nature. She practiced many years, and when her illness manifested with the terrible pain of cancer, she never uttered even one word of complaint. We all were asking how to relieve her difficulties, but she never said a single word about her pain. Instead, she was often quite relaxed.

Throughout most of the day, a nun was present with her, but one morning the nun had stepped out of the room for a few minutes. When I entered my mother’s room, we were alone and I could see that she had been crying. There were tears in her eyes and her hand was trembling. I was a little upset. I thought maybe she was dying or that she had some big worry. I asked her, "Mother, what kind of suffering are you going through? Tell me the truth." She said, "I’m not suffering at all." I asked again, but she didn’t reply. A third time I asked and she said, "I’m so happy that I’m crying. All the hairs on my body stood on end and tears filled my eyes because my root guru, Palden Khyentse Ozer, appeared before me and said, ‘Due to the practice you have done until now, my mind and your’s have become one. Now the end of this life is coming, but when your time is up your mind and mine will truly mingle as one." That’s just one example. She had many such experiences during her illness.

One day she told me, "The moment this trap of my material body falls apart, I will fly off like a bird escaping from a snare."

Many great masters came to see her during her illness. Dilgo Khyentse Rinpoche came and she told him, "Now, my time has come. I don’t have any attachments whatsoever. Since I was very young, I have been afraid of death and that is why I practiced so dilligently. Now, I have arrived at the point of death. I have heard that the best practitioner is happy to die. The next best is fearless. At the very least, one should have no regrets. I have no fear, I have no regrets. But this is not due only to my own credit, but because of my root guru’s kindness. What do I have to ask you, Rinpoche? Your Holiness, I ask that you remain in this world for the sake of the Dharma. If you have a long life, it will be of great benefit, both directly and indirectly, to all sentient beings. My long-life ceremony for you is simply a request that you and all the lineage-holders will remain for the welfare of others. I would gladly take upon myself any physical obstacle you or any other lineage-holder might have so that you can be free of these. ." With that, she offered Khyentse Rinpoche, a long white silk kota. His Holiness took her hand and said, "I can guarantee that at the time of death you will become indivisible from Guru Rinpoche at the Glorious Copper-colored Mountain." She answered, "I will see you there."

One day Trulshig Rinpoche told me he really respected my mother and he wanted to come and see her. We thought, "Oh, that’s very kind." Trulshig Rinpoche told her, "On one hand, we’re all sad because your health is not good, but on the other hand we are all proud because you spent your whole life in serious practice and your mind is very high. We really respect you. Please pray for me."

My mother replied, "I have strong devotion for you because you are an incarnation of Vairotsana. I would like to receive the Tsig Sum Nedek from you today." Trulshig Rinpoche said, "No, no. There’s no need." But she said, "Yes, I need it. Please." So Trulshig Rinpoche very simply and directly gave the Tsig Sum Nedek to her. My mother offered a white scarf and tokbul and asked him to remain in this world to help beings. Trulshig Rinpoche said, "Tulku Urgyen Rinpoche is Guru Rinpoche, and you are Yeshe Tsogyal. I’m not just saying sweet words. I know this to be true. You are just changing your body. You will be liberated."

Chatral Rinpoche also came to see her. She had much devotion to him. She asked him for a Vajrasattva wong and requested that he teach her ‘The Four Parts Without Three’. This is the ultimate view of Trekcho. He taught for a long time. Unfortunately, we did not tape record the teaching, but he might not have wanted it to be taped anyway. Nevertheless, the teaching was very long and clear. Finally Chatral Rinpoche said, "Okay, let’s mingle our minds. Rest in equanimity." We all knew, especially her doctors, that my mother was very weak, but at that moment she said "Ah" very strongly. Her eyes were completely wide open. There was no indication of any pain; instead, she appeared very relaxed. I looked at my watch. She remained in that state for a full five minutes. I was suddenly worried that she might be dying. I thought, "What’s wrong?" I looked at Chatral Rinpoche and he was just sitting there in meditation. That made me relax and I understood that we should then all just remain in rigpa.

After 5 minutes, she ‘returned back’. She had been remaining in the view of the ‘four parts without three’ without speaking. Afterwards, she started to communicate and she thanked Chatral Rinpoche. He said, "I’m very happy you understood this teaching. I knew you were a good practitioner, but I didn’t realize you had this high level of awareness. Today I see that so I respect you, and I’m proud to know you. You are a good example for everyone."

Later Chatral Rinpoche joined my father and me for lunch in another room. For more than one hour, we ate and talked. My father didn’t ask much, but I asked Chatral Rinpoche, "What happened? What did my mother experience?" He looked at me very seriously and said, "Well. It was a very wonderful thing. She mingled space and awareness. Only the foremost practitioner is able to do that, especially in the face of such strong pain and severe illness. Only today did I realize that Yum Kusho-la is such an advanced practitioner. This is a good example for us all. Now watch. There will be other amazing signs. It would be good if everyone with a link to Yum Kusho-la can meet her, offer a white scarf, make prostration, and request to mingle their mind with hers."

Chatral Rinpoche had never given my brother and I teachings, but he promised my mother that he will teach everything to Chokling Rinpoche and me. Now that Chatral Rinpoche has been here to see her, he told me, "I have promised your mother to give you teachings. We must both arrange a time and place. You can give me an examination and we will clear everything up 100%. I really respect and love your mother. This was her last wish, so I will comply." It was so sweet that she arranged this for us.

A week before passing away, my mother invited Tulku Urgyen, our family members, myself, and a few monks to her room. To each of us she presented a kota. Her breathing had been very weak and labored, but suddenly she became fine and spoke very strongly. Some of us started to cry, but she said, "No. I’m not dying now. Everything is impermanent. We all know that. But now I can speak frankly, so let me give you some advice. First of all, I want to request Tulku Urgyen to live long. It’s very, very important that all of you take very good care of him."

Then she turned to my brother, Chokling Rinpoche, and myself and said, "Both of you are supposed to be tulkus. Karmapa recognized you as emanations, which means ‘high rebirth’. We all respect Karmapa, but if you don’t practice that’s not good. Who will tell you this? Only Mom will say this to you! So I’m telling you both to do good practice. You should’t think ‘I don’t need to do anything. I’m so high. I’m a tulku. Don’t think this."

Until now, we have given our monks the best care we could afford. That day my mother told Kungo and Namdol, who look after our monks, "I know it is difficult to manage so many monks, but please continue to give them good food and care. Never be stingy. Let them study as much as possible. Sangha is the very root of the Dharma. If the sangha is good, the Dharma will spread all over the world and benefit many beings. " She told the monks who were present, "Since you are showing me such love, this what I have to say to you. Please study and reflect on the teachings. Always put them into practice."

Yum Kusho-la passed away quietly on the morning of April 24th. My father, my brother, and I were present at her bedside at that time. She was 65.

The morning and afternoon were spent in prayer as our family members and a few monks sat with her. My mother’s face was relaxed. She was in the very high meditative state called thuk-dam which arises when a good practitioner encounters the moment of death. The mind lingers in the body during this period of contemplation, and the body itself retains warmth in the area around the heart, flexibility, and a rosy countenance.

At about 3:00PM, a rainstorm arose quite suddenly and lasted until almost sunset. During that time, Yum Kusho-la’s face changed. She started to smile gently and she appeared very peaceful. Those who saw her remarked on her radiance. As the skies cleared outside, a rainbow appeared above the monastery. Yum Kusho-la remained in thuk-dam for three days.

My student, Doctor Isabelle, actually had the most experience with my mother during her illness because Isabelle cared for her the longest – two or three months. She knows everything that took place.

Doctor Jurgen, from Germany, was visiting my father at that time, and he saw my mother after she had died. He wanted very much to observe when we were preparing her body for cremation, with washing, etc. so I allowed him into the room that morning. What he saw surprised him, and he told me he would research the typical condition of a body after death when he returned Germany.

Dr. Jurgen had never seen a body that had been dead for three days. Everyone knows that usually, after death, a body is very stiff. Jurgen was surprised that Yum Kusho-la’s body was extraordinarily flexible. Although she had not eaten any food or nourishment for more than two months before death, she had not lost weight but retained her ordinary form. When we washed her body, the topmost layer of skin fell away and revealed beautiful, firm, white skin underneath. Very young and white. She actually looked very beautiful. It touched our hearts and some monks were crying. Doctor Jurgen thought it was very remarkable.

More than l000 Nepalis, Tibetans, Westerners, monks and nuns attended the cremation ceremony held in the east wing courtyard of the monastery where a small white chorten had been erected. Tenga Rinpoche of BenchenMany people wept, prostrated, and offered kota to Yum Kusho-la during the funeral puja which was performed by Ven. Chatral Rinpoche, Ven. Tenga Rinpoche, Ven. Tarik Rinpoche and Ven. Minling Dungsey Rinpoche, as well as my father, brothers, myself, and our monks.

Previously, my mother had always been ‘my mother.’ I loved her and respected the fact that she was a good practitioner. But I never really thought of her as having a very high mind. Maybe this is a sign of male pride or the pride of being a son. But since her illness manifested, her behavior, the things she spoke about, the teachings she gave in just a few words – everything touched our hearts. It instilled such deep devotion in me that I started to feel this is not only my mother, but my Guru. I learned a lot. The experience has helped my own spiritual development, experience, and realization. Now, I’m happy to have a female guru.

My prayer for the future is that Yum Kusho-la’s approach to life and her dedication to Dharma practice will be an inspiration to all who hear of her, especially to female practitioners.

Translated into English by Erik Pema Kunsang.

http://www.rangjung.com/authors/Mayum_Kunsang_Dechen.htm

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