The Sincere Motivation Bring Achievement

I received this article in the mail and it caught my attention. These days it is very rare to hear the account of practitioners with attainments, so I thought I would share this with you.

In the monasteries, it is very common that through sincere motivation and practice, one can achieve great realizations as taught by Buddha and the lineage Gurus. It is the same whether you come from Mahayana, Vajrayana, Theravadan, or whichever school of Buddhism you practice. In this day and age, it is heart warming to know that Buddha’s teachings are still alive and beneficial to all. Remember, what this practitioner achieved can be achieved with any mantra you sincerely stick to. You can recited migtseyma thoroughly and devotedly, or Tara’s or Setrap’s mantras and gain great results just the same. All mantras have great power and which one is given to us by our teachers or affinity or both, we should devotedly practice daily without disappointment and with stability…but we must be very devoted to it and it will bear great results. I thought I would post this as an inspiration to show an ordinary person can gain these accomplishments through faith and mantra. You can too!! Remember, you can accomplish with any mantra.

Tsem Rinpoche

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A True Account of An Accomplished Practitioner of the Vajra Guru Mantra in Recent Times

Orated by Jamyang Dorje Rinpoche of the Taipei Padmakara Buddhist Society

Recorded by Pema Tsering on 22 Aug 2007 with due respect

Translated from Chinese into English and editted by Jigme Sherab with due respect

Homage to Padmasambhava and Pema Norbu Rinpoche

May 2006 – In the holy land of Padmasambhava, Bhutan, a blind accomplished master knew his time of his death in advance and sat in crossed vajra posture while passing into parinirvana.

As the author was afraid of gradually forgetting the details of this master’s liberation story over the passage of time, the sublime details of it were committed to paper with one’s own inadequate literary skills. It is hoped that all those who see, hear or are acquainted with the facts of this history will be filled with deep faith and devotion to Padmasambhava, thereby receiving blessings and accomplishments.

This accomplished adept is a Bhutanese. When he was alive, people mostly addressed him as “Drubtop” which means someone who has attained realisation. Moreover, due to the fact that he attained realisation and liberation through the recitation of the Vajra Guru mantra, he was also called, “Benza Guru Drubtop”, meaning “The Vajra Guru Siddha”

This accomplished master “Benza Guru Drubtop”, whose external appearance was dirty and unkempt but who, internally, was extraordinarily free and liberated, was previously a visually handicapped beggar who lived in the peripheral slums of Bhutan.

Later, due to the help of Urgyen Lama (of Sangngak Thegchog Osel Ling Monastery) and Jamyang Dorje Rinpoche, this accomplished master who had went through a difficult life (but with equanimity) was invited to the monastery where they looked after him as a offering to a most unsurpassed field of merit. This was the reason that the last 10 years of his life was relatively peaceful and safe.

“Benza Guru Druptop” was not born blind. It is said that his visual impairment was the result of curses wrought by mantras which his enemies had inflicted upon him. Before he went blind, he was just a common farmer who belonged to the Bon religion. At that time, the farmer did not understand the vast qualities of Padmasambhava and had even entertained sacrilegious views towards Guru Rinpoche and slandered him with negative speech.

To recover his sight, the farmer had approached many doctors who were unable to help. With no other resort, he asked several spiritual friends and masters for advice on what spiritual practice to do in order to recover his sight.

Finally, he listened to some masters’ advice and decided to start reciting the Vajra Guru mantra (OM AH HUNG BENZA GURU PADMA SIDDHI HUNG), relying on it as his sole practice, and eventually he went on to achieve an astounding level of realisation.

When “Drubtop” started to recite the Vajra Guru mantra, his faith in Padmasambhava began to ripen and increase. Due to his blindness, day or night was not much difference to him and he began to recite the mantra diligently day and night without distinction.

When he completed a hundred million recitations, “Drubtop”‘s prayer-wheel, which he rotated as he recited the mantra, began to drip inconceivable nectar. It is well known that prayer-wheels contain dry paper rolls and it is impossible for water to drip from it out of thin air, yet his prayer-wheel began to manifest such a strange phenomenon. This demonstrated the authencity of the results of “Benza Guru Drubtop”‘s practice and also showed how wonderful Padmasambhava’s blessings were. After that, he did not slow down, but instead continued to recite the mantra diligently, praying to Guru Rinpoche with great faith.

When “Benza Guru Drubtop” had completed the mantra 300 million times, in a dream-like state, he personally met the Lotus-Born Guru and received a prophecy, thereby attaining an inconceivable level of realisation.

Padmasambhava told “Benza Guru Drubtop”, “If you live on for 7 more years, your eyesight will be recovered. The reason for you having lost sight in both eyes is that you previously believed in the Bon religion and especially, you had disparaged and despised (noble beings), causing confused inter-dependent phenomenon to arise. Now although you have seen me, due to that karmic obscuration, you will not be able to immediately regain your eyesight.”

Thus “Benza Guru Drubtop” was not able to recover his eyesight even though he had seen the Guru Rinpoche.

In the mysterious state, Guru Rinpoche also asked “Benza Guru Drubtop” to make a special dharma hat as a auspicious interdependent-arising, which the blind “Benza Guru Drubtop” made himself from bronze pieces without anyone’s help.

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In spite of “Benza Guru Drubtop”‘s inner realisation and his extraordinary clairvoyance due to Guru Rinpoche’s blessings, due to his external visual handicap, no-one was willing to look after him properly. Thus he wandered around in the region of “Chim” in Bhutan. The locals called him “Benza Guru Drubtop”.

“Benza Guru Drubtop” knew of a secret method to reverse obstacles which the Lotus-Born Guru had personally transmitted to him. It could swiftly remove all heavy illnesses or urgent calamities befalling a person. This method is special but inelegant. It required that “Benza Guru Drubtop” make a special kind of torma and recite a short ritual, the specifics of it is only known to himself, and then he must strip naked and while totally nude take the torma to a nearby triple-intersect junction. This method is quite powerful, all the people for whom the “Drubtop” had performed this ritual, recovered from their problems without exception.

Besides this, everytime someone requested the “Benza Guru Drubtop” for any help, his way of divination was also different from others. He did not need the use of any divination apparatus, nor did he require the person to say much, but would be able to know the intentions of the person and be able to speak out the intimate details of the supplicants’ residence, environment and all other kinds of details, including those personal secrets that the person requesting did not want revealed. Evidently, the “Benza Guru Drubtop” had attained great clairvoyance of knowing others’ minds due to the blessings of Guru Rinpoche. He was also widely acknowledged as “Drubtop” due to this.

“Benza Guru Drubtop”‘s inner secret realisation did not cause him to try to improve his own living conditions but instead he regarded poverty and suffering as not being any obstacle or problem impeding him.

What did not change was that he continued supplicating Guru Rinpoche day and night, reciting the Guru Rinpoche mantra respectfully and so when he passed into parinirvana, a conservative estimate of the number of Guru Rinpoche mantras he had recited in his life amounts to more than 600 million.

Unlike others, he was not interested in promoting his own diligent efforts at practice or his miraculous responses , instead “Benza Guru Drubtop” benefitted beings in a spontaneous and extemporaneous way. Thus, most of the people who knew him did not know how profound his inner realisation was.

Most people only regarded his external style and occasional obstacle-averting rituals as a sign that he was merely a practitioner with some achievements. Most of his secret conduct and responses, he would only tell to Urgyen Lama and a few close friends who had faith.

Although he was a siddha, he did not alter his clothes or appearance, but remained like a beggar, allowing others to make offerings and making-shift of whatever they offered to wear. Although he was invited to stay at Sangngak Thegchog Osel Ling Monastery, and could have chosen to have better living premises and conditions, he only preferred to live in a dilapidated corner of the monastery and sleep in his own old covers, using yellowed and hole-ridden blankets and pillow.

“Benza Guru Drubtop” would only accept others’ clothing and food. If someone offered his cash notes or coins, he will recite mantras and blow on them as a blessing, before returning them to the offerer, telling him not to use the money but to keep it on the body as a blessed artifact for protection. When one offered him a khata, it was the same case. This showed that “Benza Guru Drubtop” has already viewed all wealth as nothing, with no desire or wish for anything.

The author once requested one of the abbots of the monastery, Jamyang Dorje Rinpoche, to make some money offerings, but was instead met with laughter from Rinpoche who said, ‘”Benza Guru Drubtop” does not want money, how to make offerings to him? If you want to give him clothings or other things, he may not accept, or he may just bless them and return them to you. if you want to offer food, he is now provided food by the monastery, so he may not enjoy what you offer him. Apart from his meals, he doesn’t really accept any other food.’ Hearing this, the author felt deeply that this siddha master was truly without needs or wants and was worthy of respect and veneration.

Seven days before he demonstrated impermanence, the “Benza Guru Drubtop” informed the abbot Urgyen Lama,”I am going to leave this world to go and see Padmasambhava.” At that time, the abbot felt that Drubtop was still healthy and thought that he was merely joking. He did not pay much attention to this remark. “Benza Guru Drubtop” then confidently told several monk friends that, “Urgyen Lama does not have freedom over birth and death, but I do. He will not understand my meaning… the dharmakaya is beyond death, because I have realised the dharmakaya, there is really no death to speak of for me!” Totally unschooled and who had not studied any dharma teachings, sutras or commentaries, yet, “Benza Guru Drubtop” was able to make many such statements that utilised the expressions of the Dzogpa Chenpo realisations.

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With nothing special happening, apart from those monk-friends who knew about it being worried that “Benza Guru Drubtop” would manifest death, others did not feel that the Drubtop would really be able to predict his own time of death, and be able to leave this world with such ease and freedom. Seven days later, in the clear gentle light of dawn, “Benza Guru Drubtop” sat in crossed-vajra posture and impertubably released his intent into the dharmadhatu. At that moment, a gentle tremor in the earth could be felt.

After his parinirvana, the usually-deserted monastery was thronged by more than 3000 people trying to pay their respects. After he passed away, everyday at dawn, there were three birds flying in to circumambulate his body three rounds before flying off. These were said to be dakinis paying their respect.

“Benza Guru Drubtop” passed away exactly 7 years from when he received the vision from Padmasambhava, thus fulfilling the prophecy that he would “recover his sight”. Because now, he would have no body to obstruct him from going to the Sangdok Palri Pureland to see Guru Rinpoche.

The author wishes that this extraordinary account of a recent Guru Rinpoche siddha would encourage all sentient beings to give rise to faith and supplicate Guru Rinpoche, ultimately attaining the same state as him.

(Colophon: As the English translator was himself inspired by this account of the Vajra Guru Siddha, he decided to render it into English so that it would be accessible to more people. It is his sincere request that if there are those who have read this account and felt that it benefitted them, to please circulate it to others and do a recitation of a 100,000 of the Vajra Guru mantra for the benefit of all beings. By this translation, may more people come to know the benefits of reciting the Vajra Guru mantra, do its practice and quickly attain realisation.)


Link to the original blog:

Translation Disclaimer from Tsem Rinpoche’s blog

This translation is the work of a third party translator external to the KecharaOrganisation. Should confusion arise in the interpretation of the Indonesian versions of the materials of this page, the English version will be considered as accurate. While every effort is made to ensure the accuracy of the translation, portions may be incorrect. Any person or entity who relies on information obtained from the article does so at his or her own risk.

© The copyright to this article is held by TsemTulku Rinpoche. It may be downloaded, printed and reproduced only for personal or classroom use. Absolutely no downloading or copying may be done for, or on behalf of, any for-profit commercial firm or other commercial purpose without the explicit permission of TsemTulku Rinpoche. For this purpose, contact OoiBengKooi or Phng Li Kim of Kechara Media and Publication Liaison.

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Why We Must Not Saying Bad Things About The Other Worshipping

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In order to make the holy Dharma grow we need to have more inter-center (at our respective countries) communications, support and harmony. For example if one center is having a dinner, garage sale, or event, another center’s representative should offer donations, congratulations, and emotional support. When another center is doing well, we must all rejoice and be happy. Because we are all in the same family. And if other members or other centers have contributed to the growth of our centers, we should mention, rejoice and make sure always that the members in our center are informed now and in the future so that it encourages inter-center support in the future. It is not necessary that we attend ceremonies of other centers when their teachers arrive as we have our own teachers, commitments and practice. But we should definitely NEVER NEVER criticize, infer, create gossip, or slander the other center’s teachers, practice, lineage or activities. It is said in the holy Lam Rim composed by the King of Dharma Manjunatha Tsongkapa that if we criticize any form of Dharma, the negative karma accumulated is equivalent to killing 1,000 Buddhas. Just think of the karma of killing just an insect, which we as Buddhist try to be aware and not do so, imagine killing a Buddha. Of course killing a Buddha is not possible but it is a hypothetical example of the gravity of that kind of action.

If we create schismatic talk and we are successful in preventing others from going to their teachers, or create doubt in their mind regarding their teachers, stop them from going to a certain center, or cause them to abandon their teacher and practice… how can we gain any attainments???? The negative karma is very strong and multiplies daily. If we are the cause for others to lose faith in their teacher and practice, then how can our own faith (the cause of all attainments in the tantras) increase, be stable in our own teachers? How can we harm another’s faith and hope our faith will remain stable? Those who gossip and carry on with criticisms can become unstable in their mind and always change their minds to achieve nothing. If our samaya (commitment and faith) is not stable in our own teacher then how can any understanding, attainments, and spiritual growth manifest in our mindstream??? We should think about that point carefully.

Those who speak ill of our/others’ teachers, practice and lineage, be they ‘high’ monks, lamas, or ordinary students, we must be aware of them and let it pass into one ear and then out from the other. Have compassion for that person, do not engage or ask any more questions and smile and let it go. If others comment that there is something wrong with our teachers and practice that we have already forged a samaya with, then what can stop others from saying they can be wrong also even if they may be high ranking monks or simple students. When does it stop?? Either all the gurus are to be respected and the bond between them and their students held sacred or we must be a perfect omniscient living Buddha to criticize, judge and talk negatively and check who is ‘genuine’ and not ‘genuine.’ Would a perfect Buddha do that anyways? Who in true Buddhistic practice can run around proclaiming they are a living Buddhas and condemn others? People who are incredible examples of selflessness such as Mother Teresa proclaims herself to be a simple nun or a pencil in God’s hand. H.H. the 14th Dalai Lama always says that he is just a simple Buddhist monk although more than fourteen million Buddhists of the Tibetan Tradition believe him to be Avalokitesvara. Panchen Lama who tirelessly worked for others never called himself Amitabah although so many believed him to be.

So once we are able to criticize another practice, teacher, tradition, deity, center, temple, church, student, etc. then we leave ourselves open for criticism and schism, because in the end who is right and who is wrong?? Leave people in peace. When we criticize another tradition/practice/teacher it also shows that we are perhaps highly insecure about what we are doing so we need more people doing what we are doing to feel ‘right.’ Or give us security maybe? Only study, reading, practice, holding vows and attending Dharma talks to get knowledge is what will really give us security in our practice based on sound logic. A person like that never criticizes others but rejoice, because when you reach a higher state of practice and knowledge, you see the oneness/sameness of the goal, only method differ and rejoice at the skillfulness of the masters in offering diversity to different sentient beings. We would never want to harm another being. Otherwise one would create the karma of being separated from one’s own teacher and teachings, unable to practice and gain results, anger and fear increase in the mind and great insecurities due to resultant karma of schismatic actions of speech and mind. People who have taken refuge or accepted another to be their teacher or practice, we must encourage them towards what they have already committed.

When we appoint ourselves as the ‘spiritual police’ to ‘take action’ against the people following ‘wrong’ lamas and ‘wrong’ practices, we create something very dangerous. We create tremendous disharmony, doubt and aggression. We breed and justify intolerance which is the opposite of Lord Buddha’s infallible Dharma. We must search into ourselves and check the level of our own practice, our motivation. If our motivation and practice is supreme and perfect, then very skillful methods are extremely necessary to guide others. People’s spiritualities are very delicate and must be handled with care combined with compassion. Do not criticize their practice, teacher or tradition in any way. You just need to police yourself. Just remain in your practice and resolve to gain full enlightenment to benefit them in the future. Spiritual policing should be left to Mahakala, Setrap, Palden Lhamo, or maybe other Enlightened Beings perhaps

If we separate another person from their teacher causing them to abandon the teacher-student samaya and bring them to our teacher/practice, according to the 50 Verses of Guru Devotion, that person and us would never gain any attainments. They came to our practice from the wrong methods-creating doubts in and abandoning their teachers. We may be able to negatively influence them in the beginning, but as they gain more and more knowledge in the Dharma, our negative words will have less and less of a hold on the other person as they study the Dharma more. In fact, the person might lose confidence in us and in worst cases forsake their refuge which is bad for them and extremely detrimental to ourselves. Any teacher, traditions, student and writings that castigate, defame or criticize other teachers, traditions and students we must be wary of as they can prove extremely detrimental to our own spiritual growth. People who like to carry tales from one centre to another centre or criticize other teachers/centres create the most detriment to the growth of the Buddha Dharma. Observe these people and how intolerant they may sometimes become even if their motivation was initially good. Every Buddhist lineage, tradition and teacher have the right to exist, form and benefit others. We don’t need any councils, groups, or authority to look over them. Who would listen in today’s day and age anyways? It just creates negativities. If these ‘authoritarian’ groups exist, they must consist of very learned students, well practiced members, and have their three doors well subdued, unbiased and non-denominationally based. Otherwise these groups can cause great detriment to the growth of Buddhism in their individual societies, even if these groups have good intentions. If a centre is breaking the law, then the law will take care of them. You do not need to be the spiritual law, but just cultivate true Buddha qualities with the short time you have left. You can benefit more if you become highly attained, than to procrastinate your practice to spiritual policing of others with current limited abilities. Spiritually policing others would be a detriment to our own practice as it takes time away from our development. When we are accomplished, then we would have much more effect on others. If you see ‘wrong’, it should motivate you to practice, transform and become attained faster. Everything can motivate you. Just use it in the right way. To spiritually police others at this time would not be time well spent because we can use the time to practice and become a Buddha. As a Buddha would benefit much much much more to skillfully steer wrong to right.

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On a practical basis, one teacher, one centre and one lineage would be physically and practically impossible to suit/accommodate everyone and their temperament. So if you have ten centers for example, in the city, then there is a higher chance that more people can come across the Dharma in that city as opposed to just having one center. I often get students of other centers consulting me, asking for divinations, advice, clearing of Dharma points, or just to meet me. But I always encourage them towards their teacher, practice and center and discourages them to join my place unless it’s general gatherings at their insistence. Their teachers are more than good enough and what I have might not suit them and that’s ok. It’s not that I don’t welcome them, but I want to create stability and consistency with their practice in their minds. But I always ask, what do we want from that person? Do we want them to gain attainments, knowledge, realizations so that their lives can be happy and they can transform to be of benefit to others? Or just increase the membership of our own centers for financial gains, profits or simply to look good? If our motivation is the prior, then we should encourage them to what they have already committed themselves to. Because once they gain knowledge and realizations causing a transformation of that person, it doesn’t matter anymore what tradition they came from, they simply benefit others. Isn’t that Buddha’s intent? If so, that should be our own intent. We want to create Buddhas no matter what methods to tread to attain this sacred goal.

Therefore inter-center harmony is crucial to the growth of the Buddha Dharma in today’s world. If we do not wish to help another centre, then that is ok for whatever reasons we have, but do not harm another centre in any way. Remember, karma is for everyone. We should consider if we wish the holy Dharma to grow so that it can be of tremendous benefit to the contribution of inner peace which leads to outer peace. If so then my thoughts here are very applicable to wherever we live in the world. Because Buddhism is a renowned world religion and it will only grow. In countries where traditionally Buddhism have not taken root, it is establishing itself by way of centers, that turn into temples and eventually into institutions of great learning. Wherever Buddhism thrives, it serves as great addition to the peace and harmony of that city or country due to its emphasis on non-harm, non-killing and peaceful agenda of cooperative human social interaction. It also stresses very much on the peaceful interactions and inter-religious harmony. So it would be very important for the thousands of Dharma centers throughout the world to continue to grow, expand and fulfill their functions as contributors to inner and eventually outer world peace. These thoughts have been penned specifically from my wish for harmony between the various beautiful Buddhist traditions, and also inter-religious harmony.

This write-up is not meant to hurt anyone or hint at anyone or group, nor is it to accuse, it is just my thoughts on inter-center harmony. I could be right or wrong, but it’s my thoughts. In today’s world, tolerance, compassion and forgiveness are very much needed especially from those who are supposed to be spiritual. These qualities are not unique of religion, but should be the uniqueness in religious practitioners.

Tsem Rinpoche

Translation Disclaimer from Tsem Rinpoche’s blog

This translation is the work of a third party translator external to the KecharaOrganisation. Should confusion arise in the interpretation of the Indonesian versions of the materials of this page, the English version will be considered as accurate. While every effort is made to ensure the accuracy of the translation, portions may be incorrect. Any person or entity who relies on information obtained from the article does so at his or her own risk.

© The copyright to this article is held by TsemTulku Rinpoche. It may be downloaded, printed and reproduced only for personal or classroom use. Absolutely no downloading or copying may be done for, or on behalf of, any for-profit commercial firm or other commercial purpose without the explicit permission of TsemTulku Rinpoche. For this purpose, contact OoiBengKooi or Phng Li Kim of Kechara Media and Publication Liaison.


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In Category: Inspiration & Worthy Words

Kyabje Zong Rinpoche: Birth , Death & Bardo

This article was sent to me by a Dharma friend. When I read through it, I thought it is VERY PRECIOUS. Any teachings by His Holiness Kyabje Zong Rinpoche would be invaluable. I decided to have it available here to share with everyone. So everyone can benefit.

Someone likes Kyabje Zong Rinpoche needs not much of an introduction. His speech, mind and body are totally one with Heruka Cakrasamvara long ago. May you be blessed by Kyabje Zong Rinpoche’s speech and image here. May you gain complete Buddhahood as Kyabje Zong Rinpoche has.

Much Care and much Dharma to you,

Tsem Rinpoche Continue reading…

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The Perfection of Concentration by Geshe Rabten

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Concentration is important in both Dharma practice and ordinary life. The Tibetan word for the practice of concentration is zhi-nay (zhi-gNas). Zhi means peace and nay means to dwell; zhi-nay, then, is dwelling in peace or being without busyness.

If we do not carefully watch the mind it may seem that it is peaceful. However, when we really look inside we see that this is not so. Mind does not rest on the same object for even a single second. It flutters around like a banner flapping in the wind. No sooner does mind settle on one object than it is carried away by another. Even if we live in a cave on a high mountain the mind moves incessantly. When we are on the top of a tall city building we can look down and see how busy the city is, but when we are walking on the streets we are aware of only a fraction of the busyness. Similarly, if we do not investigate correctly we will never be aware of how busy the mind really is. Continue reading…

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Wisdom of an old woman

For ninety-nine years,

I have worked for the benefit of beings.
now this work is almost complete.

I will not take birth again
in this human realm in a physical form,
nor will I leave behind any remains or relics.

Kebijaksanaan wanita tua Continue reading…

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Cowhouse It Is My House In Gaden

Kandang Sapi itu Adalah Rumahku Di Gaden

When I arrived in Gaden I went straight to Zong Ladrang (house). Ladrang is the Tibetan word for the Lama’s household.

I left USA for the last time in October 1987. Was ordained by HH Dalai Lama in December 1987. Then went to Nepal and arrived in Gaden, South India in January 1988.

Kyabje Zong Rinpoche instructed me to stay in his Ladrang on my last meeting with him before he passed away. So I followed his instructions. Zong Ladrang was run my Zong Rinpoche’s manager. Zong Rinpoche had passed away and we were eagerly awaiting his incarnation. Continue reading…

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You had not seen the last one from me

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Myself at 17 years old here in Los Angeles, California…

I came across this song by accident..I am amazed at Cher’s endurance. She’s not just another pop star that disappears, she moves with the times and she stays current. I guess that is the secret to survival in whatever you do. Cherish your traditions, know what you stand for, but update yourself with the times..don’t stay stagnant. The world doesn’t wait for you. You have to catch up…being left behind sounds easy, but it’s not a good place to be… Continue reading…

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In Category: Inspiration & Worthy Words

My grandfather leader of xinjiang

Kakek saya pemimpin Xinjiang

My grandfather Migyur Wang (mom’s side) was the ruler of Xianjiang. He is royalty and was from the Mongol Ruling family of that area. He has descended directly from Genghis Khan. He had left Xianjiang to Tibet and from Tibet immigrated to Taiwan. In Taiwan He settled. I saw him a few times in Taiwan when I was very young and before going to USA. I didn’t have much of a relationship with him. It was his wife, the Queen, Dechen Minh that loved me, was very affectionate towards me. I remember her very fondly and miss her. She is the grandmother every child would love to have. She brought me over to the US from taiwan hoping for a better life for me. Continue reading…

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Never Told me Go

Jangan Menyuruhku Pergi

Picture is of my first trip to Malaysia in 1992…Kyabje Lati Rinpoche insisted I travel and teach. I begged him please not to make me go. I begged to the point of respectully debating with him till he told me to not debate and just follow …his instructions. I really did not want to go..i wanted to go into retreat in N. India or join Mother Teresa to do charity works as a Buddhist monk in Calcutta. When I was ‘debating’ with Lati Rinpoche, about 300 monks were seated and listening as we were in a meeting. They were all silent and never dared say a word. I really begged Kyabje Lati Rinpoche to not send me, I was so distressed, but in the end I had to follow his orders and direct instructions……… Continue reading…

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