1332：Appreciation to the Guru for Transferring My Mother’s Consciousness

Prostrations to His Eminence Vajra Guru Rinchen Dorjee Rinpoche, His Holiness the Drikung Kyabgon Chetsang, the Lineage gurus, Dharma Protector Achi, and the Buddhas and Bodhisattvas. I am Cai Ye from Group One, and my Dharma name is Hui Lǚ Drolma. I am grateful to Rinpoche for compassionately (maitrī and karuṇā) bestowing me the opportunity to hereby praise the guru publicly and repent openly.

I repent for not continually visualizing the impermanence of death. On the morning of March 10 this year, the day my mother passed away, the nursing home called to inform us at around 9 a.m. that my mother’s blood oxygen level was extremely low; they had urgently called 119, and that my mother would soon be directly sent to the hospital. I immediately contacted my second younger brother, who lives near the nursing home, and then rushed to the hospital. When we arrived, my mother had already been in the mortuary of the hospital, and the funeral service company had already been arranged by my second younger brother. Seeing my mother, who had already stopped breathing, with her mouth wide open and eyes slightly open, I quickly placed the nectar pill into her mouth. When she was moved into the casket storage, my mother’s body was soft.
 
On March 14, I came with my two younger brothers to implore Rinpoche to transfer my mother’s consciousness and help my mother not to fall into the Three Evil Realms. After Rinpoche learned that I had taken refuge for 15 years and had never once brought my mother to seek an audience, Rinpoche expounded that I simply did not believe my mother would die. I repent for not having brought my mother to seek an audience with Rinpoche, and for not constantly praising the guru to my family. Only after my mother passed away did I unashamedly bring my two younger brothers to implore for the consciousness transferring. My second younger brother, who was responsible for my mother’s funeral arrangements, knew that Rinpoche is remarkably powerful and is an expert in consciousness transferring, but my brother still was unwilling to come. While my mother was alive, I did not bring her to seek an audience and accumulate virtuous fate and good fortune for her; after her passing, I was still unable to bring all of my mother’s children together to implore Rinpoche for consciousness transferring. In this situation, my mother should have had no fate and good fortune to receive the consciousness transferring from such a great practitioner.

I am grateful to Rinpoche for not abandoning sentient beings, and for still compassionately (maitrī and karuṇā) asking whether the worship offerings were vegetarian. I replied that there were, and I instructed the funeral service company at the very first moment about this matter, and I personally checked the food of the worship every day. Rinpoche expounded that if relatives and friends who come to pay respects bring worship offerings, how would you know whether what they brought is vegetarian or not? I repent that, when Rinpoche raised this question, I replied at the first moment, ‘No, it won’t be like that!’ I repent for talking back in this way and for not believing the guru.

I am grateful to Rinpoche for not being able to bear to see sentient beings suffer, asking how many children my mother had. I replied that there were six. My eldest sister was in a nursing home and was unable to come. After Rinpoche asked my eldest sister’s age, Rinpoche immediately asked who was responsible for my mother’s funeral arrangements. I replied that it was my second younger brother, who did not come. Rinpoche asked: ‘Why did he not come?’ I replied: ‘Because he was unwell.’ Rinpoche expounded: ‘Unwell? Your mother has already died, and he still does not come.’
 
Following that, Rinpoche instructed me to perform grand prostrations for 100 times and chant the Great Six-Syllable Mantra for 10,000 repetitions. After learning that my second younger brother, who was responsible for my mother’s funeral arrangements, did not come, Rinpoche instructed me to add another 20,000 repetitions, and that they must be completed at the Buddhist Center. Only after I had completed them would Rinpoche consider whether to transfer my mother’s consciousness. That day, apart from not accepting our offerings, Rinpoche also instructed that thereafter neither the Buddhist Center nor the Glorious Jewel Buddhist Monastery of Rinchen Dorjee Rinpoche would accept my offerings. After I completed the mantra chanting at the Buddhist Center, I reported back. When I received the message late at night, around 10 p.m., that I could attend the next day’s Chod Puja in which my mother’s consciousness would be transferred, I cried uncontrollably. I am grateful to the guru for not abandoning sentient beings compassionately (maitrī and karuṇā). Later I just learned that Rinpoche had instructed that if I truly could not finish that day, I could return to the Buddhist Center the next morning to continue. I am grateful to the guru for compassionately (maitrī and karuṇā) creating all the virtuous fate for sentient beings. 

The day after the Chod puja, on March 16, my younger brothers and I went to see my mother’s body and miraculously discovered: my mother’s eyes had already closed, and her mouth had closed, leaving only a small slit. On March 20, during the farewell ceremony when we paid our last respects to the remains, my mother’s mouth had completely closed and was tightly shut, and her skin was smooth and fair, with hardly any wrinkles. She looked very beautiful and did not look like a 90-year-old elderly person. After my mother was cremated, her ashes appeared pure white with large patches of pink, and there was also a neat small round hole on the crown of her head. When my younger brothers and sisters saw these auspicious signs after the cremation, they were extremely happy. My second younger brother, who had not come to seek an audience, said to everyone cheerfully, ‘Rinpoche is truly exceedingly incredible.’
 
I am grateful to Rinpoche for not abandoning sentient beings compassionately (maitrī and karuṇā) and creating all the fate for sentient beings. After the Chod Puja, Rinpoche allowed my younger brothers and sisters to see the changes in my mother’s body, and enabled me, during the period when my mother’s body was lying in casket storage as well as on the day of the farewell ceremony, to have the opportunity to praise the guru to my brothers and sisters and to the relatives and friends who came. The day after the farewell ceremony, my eldest younger brother even went to visit the Glorious Jewel Buddhist Monastery of Rinchen Dorjee Rinpoche with his daughter, personally experiencing the solemnity of the Monastery and the guru’s karuṇā vows and blessings.
 
I repent that, since taking refuge in 2011, I had never brought my mother to seek an audience with Rinpoche. This just indicates that I did not believe in the impermanence of death and did not help my mother accumulate the good fortune for rebirth in the good realms. When Rinpoche asked whether vegetarian food was being offered at my mother’s memorial hall, I talked back to the guru. This was a lack of belief and reverence to the guru. Under such circumstances, my mother should not have had the fate and good fortune to receive the consciousness transferring from such a great practitioner.
 
I am grateful to Rinpoche, who compassionately (maitrī and karuṇā) did not abandon sentient beings. After I completed performing 100 grand prostrations and chanting the Great Six-Syllable Mantra for 30,000 times, Rinpoche compassionately (maitrī and karuṇā) granted my imploration to perform consciousness transference for my mother during the Chod Puja on the following day, and allowed my family members to witness the incomparably wondrous auspicious signs of the changes in my mother’s body. I am deeply grateful.
 
After being instructed by Rinpoche that I was not permitted to make offerings, I signed up every Saturday to implore for the opportunity to make an offering. At the first two times, Rinpoche expounded that it was enough that Rinpoche had already transferred my mother’s consciousness and treated me very well, and then told me to go back down without accepting my offering. The third time I sought an audience, I repented for being self-righteous. Even though I clearly knew that my mother was not a disciple, I still spoke to implore for making an offering to the guru on my mother’s behalf, completely disregarding the principle that Rinpoche does not accept offerings from those who are not disciples. Just as Rinpoche expounded, I truly did not know what Rinpoche was doing and merely attended the pujas with a mind of seeking protection.
 
I repent that, during the 15 years since taking refuge and learning Buddhism, I did not seriously and carefully keep the guru’s teachings in my mind. Rinpoche has continuously demonstrated how to reverently serve the guru, yet I still did things using my own ideas so that I spoke to implore for making an offering to the guru on behalf of my mother, who was not a disciple, and violated the guru’s rules. I am grateful to the guru for not abandoning sentient beings. When I again implored for the opportunity to make an offering, the guru compassionately (maitrī and karuṇā) granted me the chance to talk with the directors and supervisors. I am deeply grateful and will certainly strive to correct myself.

I repent that, when I was young and worked in a factory, during the distribution of holiday gifts for the three festivals, I gave the share that should originally have been given to a former employee to other colleagues and did not return it to the warehouse in accordance with the regulations. I violated the company’s rules, committing the vice of stealing. I repent that, at work, because of my own insufficient ability and my inability to complete the tasks assigned by my supervisor, I gossiped about my colleagues, committing divisive speech and harsh speech.

I repent on behalf of my mother. When my mother was young, to satisfy us children’s appetites, she cooked the meat of many sentient beings for us to eat; in order to make money, she also personally killed many chickens; she had two abortions and created much killing karma, causing sentient beings to suffer.
 
A few years ago, my husband strongly objected to me doing my prayers at home. I repent that I did not use Rinpoche’s teachings to correct myself. During that period, Rinpoche’s expounding kept arising in my mind: ‘Practice is not about chanting mantras or prostrating to the Buddha, but about thoroughly correcting one’s own behavior.’ I merely recited the Thirty-Seven Practices of Bodhisattvas every day, yet I did not apply them in my life. It is also because I was learning Buddhism just on the surface; in fact, I was irreverent to the guru and the Three Jewels, my greed, hatred, ignorance, arrogance, and doubt were heavy, and I thought that all mistakes belonged to others.
 
I am grateful to the guru for compassionately (maitrī and karuṇā) bestowing me the precious Buddha Dharma. I know deeply that I am dull-witted, and I am willing to make every effort to follow in Rinpoche’s footsteps and to examine my body, speech, and mind every day using the guru’s teachings. Over the past few years, after I retired the year before last, I did my morning prayer at home, and my husband unexpectedly had no objection! As for all of these changes, I am grateful for Rinpoche’s teachings and blessings.
 
Before taking refuge, I already had problems with forgetfulness, so serious that I was worried about developing dementia; however, after taking refuge in 2011, my memory astonishingly recovered little by little. Now, my memory is actually better than it was 15 years ago. I am deeply grateful to the guru for compassionately (maitrī and karuṇā) not abandoning sentient beings .
 
At around 7:58 a.m. on April 3, 2024, when the major earthquake struck, I should have been working in my office at that time. However, I had something to attend to and did not go into the office that day. Later, when I went to the office at noon and saw that, shockingly, a ceiling light was hanging down, documents were scattered all over the floor, an iron cabinet had toppled over, and all the chairs had been displaced. If I had been in the office at that time, I would either have been struck by the light or crushed by the iron cabinet. The moment I thought about it, I was so frightened that I broke out in a cold sweat. I am grateful for Rinpoche’s compassionate (maitrī and karuṇā) blessings and protection.
 
Rinpoche once expounded that what Rinpoche teaches us is the Dharma methods to be liberated from birth and death and to break away from reincarnation; Rinpoche repeatedly expounded that those who want to be reborn in Amitabha Buddha’s Pure Land should have no lack of good fortune, merits, and fate. I earnestly hope to be reborn in the Pure Land after death. From now on, I will strive even harder every day to abide by the Five Precepts, practice the Ten Meritorious Acts, and use the Thirty-Seven Practices of Bodhisattvas to correct myself, in order to repay the benevolence of the guru, the Buddha, my parents, and sentient beings.
 
I am grateful to Rinpoche for compassionately (maitrī and karuṇā) and painstakingly building the Glorious Jewel Buddhist Monastery of Rinchen Dorjee Rinpoche, allowing sentient beings to be close to the holy place and to plant the fate and virtuous roots for learning Buddhism.
 
I pray for His Eminence Vajra Guru Rinchen Dorjee Rinpoche’s good health; the Dharma wheel turns unceasingly; his Dharma lineage spreads eternally; the Glorious Jewel Buddhist Monastery of Rinchen Dorjee Rinpoche is constructed perfectly and smoothly, benefiting all sentient beings. I thank all Dharma brothers and fellow believers for listening patiently.

 

 Reverently written by disciple Cai Ye, Group One, 

 on June 14, 2026

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Updated on June 18, 2026