THUG JAK CHEN SUM



Shenphen Dawa Norbu Rinpoche at OCD

Shenphen Dawa Norbu Rinpoche

After the cremation, Kabjey Dungse Shenphen Dawa Rinpoche left his entire kapala and the miraculous relics of THUG JAK CHEN SUM which is the Relic of the Heart , Tongue and Eyes .

As advised by Kabjey Dudjom Yangsi Sangye Pema Shepa Rinpoche upon seeing the relics, currently these relics are being leafed with gold and are awaiting a proper display case. Once this is completed, photos will be posted and these relics will be on display and available for whomever would like to pay their respects and receive its blessings.

Below is the explanation regarding this by Lama Tenzin Samphel, composed at Orgyen Cho Dzong, NY.

 

THUG JAK CHEN SUM:
The Dharmakaya Relic of Heart, Tongue, and Eyes

As it is said by Minling Terchen Gyurmed Dorje (1646-1714):

All sight, sounds and awareness are in the state of deity, mantra, dharmakaya,

which merge boundlessly as the display of kayas and wisdoms

in the profound and secret practice of the great yogi

and are in one taste with the indivisible mind-bindhu.

The peerless mantrayana practice is mainly based on accomplishing the three kayas or how to realize sight, sound, and thought as deities, mantra, and rigpa. The unmistaken or unerring sign of having totally realized this in this very lifetime is the practitioner leaving his or her heart, tongue, and eyes after parinirvana.

More specifically, the skillful path of mahayoga, which is mainly based on the creation phase, purifies all the outer ordinary phenomena into the union of clarity and emptiness, which is the body mandala of the deity. The practitioner who accomplishes this in this very lifetime realizes the nirmanakaya buddha. Proof of this is leaving the eyes, which represents sight having been transformed into the deity.

The wisdom path of anuyoga, which is mainly based on the dissolution phase, purifies the impure karmic tsa, lung, and thigle into the bliss emptiness, which is the speech mandala of the deity. The practitioner who accomplishes this in this very lifetime realizes the sambhogakaya buddha. Proof of this is leaving the tongue, which represents sound having been transformed into the empty sound of mantra.

The nondual path of atiyoga, which is mainly based on the profound practice of thekchö and thögal, liberates the two defilements into the empty rigpa of great perfection that is none other than the mind of the indivisible and unique thigle. The practitioner’s mind itself transforms into the mandala of dharmadhatu. Such a practitioner who accomplishes this in this very lifetime realizes the dharmakaya buddha. Proof of this is leaving the heart, which represents thoughts transformed to rigpa.

This phenomena of thug jak chen sum, in general, occurs for the benefit of future generations as a support for practice, to make offerings to, and for the accumulation of merit and purification. Especially for disciples, this support will accelerate their practice on the path. It also proves the authenticity of the path, and that if you have faith and keep pure samaya and do dharma correctly, then there is no doubt that the signs of realization will occur.

To leave these three: heart, tongue, and eyes, which are nothing but tissue, in spite of the heat of the cremation fire, where bones turn to ash and even metal melts, is the miraculous sign of accomplishment of the three kayas in this lifetime.

 

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