Hospice Care
In monasteries and meditation centers across the country, Yuandan Chenle Dorje Rinpoche trains instructors of the "End-of-Life Guidance" teachings to guide those nearing death and their families through this critical moment. These disciples, rigorously trained by Rinpoche, have long practiced the "Bardo" teachings and possess profound insights. They are experienced and able to seize the optimal moment to provide the most appropriate salvation for the deceased.
Rinpoche said that at the time of death, it is best to have a guru who has given the lineage of tantric empowerments, or a fellow practitioner who upholds the same vows, or a spiritual teacher from the same lineage, or a trusted relative or friend of the deceased who is motivated to guide and save the deceased from the fear and suffering of the intermediate state.
Disciples who have long practiced the "Bardo Thodol" (intermediate state of liberation) teachings of the lineage will observe the deceased's spiritual attainments during their lifetime when providing "end-of-life guidance," and will offer different forms of liberation accordingly. Generally, end-of-life guides will, without touching the deceased's body, place their lips close to the ear and clearly guide the deceased in practicing the "Bardo Thodol."
Following the teachings of the Dzogchen lineage on salvation at the time of death, and depending on the deceased's level of spiritual attainment during their lifetime, there are three methods of guidance:
1.Those of superior capacity who have realized their true nature through practice generally do not need "end-of-life guidance" or "intermediate state salvation"; only those who are slightly confused at the time of death can realize their luminous awareness with a little guidance from a guru.
2. Those who have practiced Phowa in their previous life will be given guidance on Phowa when the signs of death first appear, and will be able to achieve "transfer of consciousness to rebirth" immediately. If they have not practiced Phowa in their previous life, or are unable to practice it on their own at the time, the instructor will assist them in practicing Phowa.
The instructor will visualize all the pure energy being pushed out from the palms of the deceased, from the soles of their feet upwards to their heart, then to their throat, then to the top of their head, and finally with a "whoosh," visualize the deceased's consciousness rushing out from the crown chakra and being reborn in the Western Pure Land of Ultimate Bliss.
3. For ordinary deceased individuals, the instructor will observe them closely at all times, and once signs of death appear, the instructor will seize the opportunity to speak aloud to them and guide them on the path to liberation.
In addition to continuously reciting the "First Clear Light Instruction" before the deceased's breath ceases, ensuring the deceased remembers it, the instructor will also preemptively move the patient's body to assume the auspicious reclining posture of esoteric practice before the breath completely stops. This involves lying on the right side, bending the left leg, placing the left palm on the left knee, supporting the right cheek with the right hand, and plugging the right nostril with the little finger, leaving only the left nostril open for breathing.
Signs that the deceased is "present in death":
1. The five senses are corrupted: eyesight is poor and pupils cannot move; ears cannot hear; nose is crooked; speech is slurred; and the body is difficult to move.
2. The four major signs of dissolution are: stiff and heavy bones; stagnant blood, the heart about to stop beating; the body becomes cold and then hot; more exhalation than inhalation, or a rattling sound in the throat; finally, three long exhalations, with only exhalation and no inhalation, until all external breath is exhausted.
The first stage: "Instruction on Entering the Reality of Light and Enlightenment"
During the period from when the signs of death appear until half an hour after death, practice the first stage of "Instructions on Entering the Reality of Light".
1. Instructing the bright light to seek the Great Way
Content: "[Name] (using a name familiar to the deceased), you have now entered the intermediate state, a crucial moment of entering the true, clear, and pure realm. Now, though your breath has ceased, but not yet gone, please recall the state of the first clear light after death that your Guru taught you about."
After the breath ceases, all is empty, vast and boundless, with only the clear and distinct innate awareness remaining. This innate awareness is your Dharmakaya, your Buddha-nature, and the wisdom of free realization. In this emptiness, a transparent and luminous state suddenly appears, which is your inherent luminous nature.
I am right beside you now. Follow my instructions, seize the crucial moment, and unite with the light of Dharma nature; then you will attain the Dharmakaya Buddha.
2. Four major integration guidelines
Content: "[Name] (using a familiar name of the deceased), your time of death has come, and your body is showing signs of the four elements dispersing. First, the earth element merges into the water element, then the water element merges into the fire element, and finally the fire element merges into the wind element. This process will be painful. You must control your mind, do not panic, and be sure to aspire to be reborn in the Pure Land. Please listen attentively to my teachings, and in this way you can be liberated from suffering."
3. Aspiring to realize the light of death in the mantra
Content: "[Name] (using a familiar name of the deceased), death is imminent. Please tell yourself that your connection with this world has ended, and death has arrived. For the benefit of all sentient beings throughout the universe, you should immediately generate the Bodhicitta of fierce loving-kindness, compassion, joy, and equanimity."
Attaining the luminous nature of reality during the intermediate state between death and enlightenment is the most supreme fruition in the Dzogchen teachings. After achieving this, one should benefit all sentient beings and attain Buddhahood. If one has not yet achieved this during the intermediate state between death and enlightenment, one should vow to attain the Sambhogakaya Buddhahood during the Dharmata-intermediate state, when the Buddha and Bodhisattva manifest in union. If one attains the Sambhogakaya Buddhahood, one should then act in accordance with karmic conditions to benefit and bring happiness to all sentient beings throughout space.
With focused concentration, seize the oppressive moment in the intermediate state (bardo) and generate the aspiration to recognize the clear light. Simultaneously, recall the secret teachings transmitted by your late master and the content of your own practice; never forget these.
4. Pointing to the bright and clear realm teachings
Content: "[Name] (using a name familiar to the deceased), please listen carefully and do not panic. The bright light is now beginning to appear; this is the light of your own nature. You should immediately recognize it and unite with it."
[Name] (using a name familiar to the deceased), the luminous realm appearing before you is without substance, form, color, or inherent nature; its essence is emptiness and stillness. This is the Dharmakaya of the Tathagata, also known as Samantabhadra Tathagata. This luminous realm, though empty in form and stillness, fills the entire universe and pervades all realms, containing everything; this is Samantabhadra Buddha Mother.
Its inherent nature is bright, empty, and clear, yet also dazzlingly bright, with no distinction between light and emptiness. It is silent yet eternally illuminating, illuminating yet eternally silent; this is the unborn and undying, indestructible, primordial Buddha. To realize this state of luminous light is to be the Dharmakaya of the Tathagata, Samantabhadra Tathagata, Samantabhadra Buddha Mother, and to abide in the Buddha-mind, thus attaining Buddhahood.
Now, the luminous light of your true nature has manifested; please begin your practice.
Second phase of legislation amendments
The ritual should be performed between half an hour after death and the fourth day.
During this period, one should diligently and repeatedly practice the Dharma, allowing the scriptures to penetrate deeply into the eighth consciousness of the deceased. In this way, when various terrifying phenomena appear during the intermediate state of Dharma nature, the deceased will be able to recognize that they are manifestations of the light of their true nature, and will be able to be liberated from fear and suffering.
Half an hour after the deceased's external breath ceases, while internal breath still exists (i.e., the period of unconsciousness), the consciousness has not completely left the body, lasting for four days.
Location of Dharma Practice
When the deceased is near death, the ritual can be performed at their bedside or beside their body; after death, it can be performed beside their corpse. If the deceased is in another location, the ritual can be performed at their residence or a suitable place. The place where the ritual is performed should be kept quiet, and crying or making noise by relatives, friends, or others is strictly prohibited.
Arrangement
Set up an altar, invite the images of the Three Western Saints (Buddha, Bodhisattva, and Sage), set up a memorial tablet for the deceased, and place a photo of the deceased or a corner of their clothing on it; the offerings depend on the circumstances.
Cremation of the dead
It is best to perform the procedure after the 17th day since death, or at least four days after the death. Family members should try their best to postpone the procedure.