Spring/Summer2010 - · PDF file9Complete terma of Terchen Ratna Lingpa(1403–1479),19vols. 10Atermacyclestructuredintermsof the Kama triad of Mahayoga, Anuyoga, and

Spring/Summer 2010

I n Th i s I s s u e

1 Letter from the Venerable Khenpo Rinpoches

2 Brilliant Lotus Garland of Glorious WisdomA Glimpse into the Ancient Lineage of Khenchen PaldenSherab Rinpoche

6 Entrusted: The Journey of Khenchen Rinpoche’s Begging Bowl

9 Fulfillment of Wishes:Eight Great Stupas & Five Dhyani Buddhas

12 How I Met the Khenpo Rinpoches

14 Schedule of Teachings

16 The Activity Samayas of AnuyogaAn Excerpt from the 2009 Shedra, Year 7: Anuyoga

18 Garland of Views

24 The Fruits of Service

26 2009 Year in Review

Volume 9, Spring/Summer 2010

A Publication ofPadmasambhava Buddhist CenterNyingma Lineage of Tibetan Buddhism

Founding DirectorsVen. Khenchen Palden Sherab RinpocheVen. Khenpo Tsewang Dongyal Rinpoche

Ani Lorraine, Co-EditorPema Dragpa, Co-EditorAmanda Lewis, Assistant EditorPema Tsultrim, CoordinatorBeth Gongde, Copy EditorMichael Ray Nott, Art DirectorSandy Mueller, Production Editor

PBC and Pema Mandala OfficeFor subscriptions or contributionsto the magazine, please contact:Padma Samye LingAttn: Pema Mandala618 Buddha HighwaySidney Center, NY 13839

(607) [email protected]

Pema Mandala welcomes all contributionssubmitted for consideration. All acceptedsubmissions will be edited appropriately forpublication in a magazine representing thePadmasambhava Buddhist Center.Please email submissions [email protected].

© Copyright 2010 by Padmasambhava BuddhistCenter International. Material in this publication iscopyrighted and may not be reproduced byphotocopy or any other means without obtainingwritten permission from the publisher.

Cover: 1,000ArmedChenrezig statuewith theFiveDhyaniBuddhas in theShantarakshitaLibrary at PadmaSamyeLingPhotographed byAmandaLewis

SPRING/SUMMER 2010 | Pema Mandala

Warm Greetings and Best Wishes to All the Sangha and Friends,

May the renewedvitality of spring and summer bring a fresh abundance of energy and inspiration to everyone!

Through your friendship and support, our work continues to uphold the Buddhadharma here at Padma Samye Ling monastery, aswell as throughout the PBC centers in the USA and abroad. Forty-seven new sangha members have joined us in Sarnath, India,and for the first time, one of our monks journeyed to Russia to teach rituals and practices, and the Kalymikian sangha was delight-ed!As you’ll see in this issue ofPemaMandala, somanywonderful things havehappened this year, andwe are incredibly grateful.

Even more, it warms our hearts to see practitioners incorporate the meaning of this path into their daily lives, continually deepen-ing their understanding of the Dharma and increasing their compassionate activities with their families and communities. This isthe very foundation of a better world and a more caring society. Over 2,500 years ago, the Buddha told us in the Bamboo Grove:“The world delights in those with vision and integrity, those who do what is right to do, who abide in the Dharma, and speak onlytruth.” It is an essential part of all our practices to cultivate true joy and appreciation. This is both the ground and the beautifulresult thatwe can all enjoy.

We are aware of the wonderful changes and growing wisdom of our sangha. The lotus seeds have been sown, and our lovelyDharma lake is fillingwith blooms, and for thiswe send our genuine appreciation to each and everyone of you.

Yours in the Dharma,

Venerable Khenchen Palden Sherab Rinpoche Venerable Khenpo Tsewang Dongyal Rinpoche

PEMADRA

GPA

Khenchen Palden Sherab Rinpoche was interviewed at his homeat Padma Samye Ling by Ann Helm and Pema Dragpa in January2006. He spoke about some of the lineages that he holds and hisprimary teachers, and he shared many wonderful stories. This arti-cle is excerpted from those interviews.

KHENCHEN’S LINEAGES AND PRIMARY TEACHERS

Of course, all Buddhist lineages come from the Buddha—this is thesame for everyone. Buddhism includes both the Sutrayana and

Tantrayana. The Sutrayana includes Vinaya, Abhidharma, and all thesutras. All of these teachings came from India to Tibet in the 8th centu-ry, when King Trisong Deutsen, Guru Padmasambhava, andShantarakshita established them there. All of these teachings have con-tinued completely intact through the present day.

As for the tantra teachings, it was mostly Guru Rinpoche andPanchen Vimalamitra who brought them to Tibet, including some thatare particularly important for the Nyingma school, such as the teachingsof the Eight Great Indian Vidyadharas—Nagarjuna, Prabhahasti,Dhana Sanskrita, Rombhuguhya, Shantigarbha, Humkara,Manjushrimitra, and Vimalamitra. In brief, the Tantrayana includes lin-eages of the Outer Tantras of Kriya, Upa, Yoga, and the Inner Tantras ofMaha, Anu, and Ati. After Guru Rinpoche left Tibet, these lineagescontinued through his many disciples. The Nyingma school always saysthat the oral transmission lineage of kama comes through “Nyak, Nub,and Zur.” This refers to Nyak Jnana Kumara, Nubchen Sangye YesheRinpoche, and Zurchen Shakya Jungne. Zurchen Shakya Jungne trans-mitted his lineage to his disciple Zurchung Sherab Drak, who thentransmitted it to his son, Sangdak Drophugpa, who was the “third Zur.”From these great lineage masters, all of the teachings were preserved and

Pema Mandala | SPRING/SUMMER 2010

BRILLIANT LOTUSGARLAND of

GLORIOUS WISDOM______________________________________________

A GLIMPSE INTO THE ANCIENT LINEAGEof KHENCHEN PALDEN SHERAB RINPOCHE

EDITED BY ANN HELM AND PEMA DRAGPA

LIBBA

GILLU

MMILLER


continued in an unbroken way up to the presenttime.These lineages include all of theNyingma kamateachings.

Around the 14th century, Kunkhyen Longchenpaheld and preserved all of these lineages as well as oth-ers, including many lineages of the Kagyu, Sakya, andKadam schools. Then about 300 years later, the very bright lineage ofJigme Lingpa continued these teachings. He had visions of Longchenpathree times, and had very high realization. Then particularly in Kham,or eastern Tibet, these lineages passed through Jigme Lingpa’s disciple

Dza Trama Drupchen, andon to Jigme GyalweNyugu, which then wentto Patrul Rinpoche andothers during that time,such as Shechen Gyaltsap,Pema Sang-ngak Tenzin,Gyalse Shenphen Thaye,and Dzogchen KhenpoPema Benza. All of theselineages then continuedthrough JamyangKhyentse Wangpo andJamgon Kongtrul LodroThaye.At that time, espe-cially in Kham, the

Nyingma, Kagyu, and Sakya lineages shared so much with each otherthat the lineages brightly flourished. There were so many scholars andsiddhas then.

The First Khyentse looked like a Sakyapa, but around that time itdidn’t matter whether you were Nyingma, Kagyu, or whatever—every-

thing was so connected. Similarly, the First Kongtruloutwardly appeared like a Kagyupa, but in Kham theSakya, Kagyu, and Nyingma lineages were all beingstudied and practiced together. This is what some peo-ple call, “Ri-me,” or “nonsectarianism.” Actually, Ri-me is like this [Rinpoche intertwines all of his fingers

together] where you study and practice all these lineages, and receivetheir particular empowerments, transmissions, and instructions. In brief,all of the Eight Great Chariots, or eight main schools of TibetanBuddhism, are mutually respected and practiced together according totheir individual lineage teachings.

Among the Nyingma monasteries in eastern Tibet, (1) Katok isancient; it was founded in the 12th century. Katok had the Nyingmateachings of the kama, terma, and pure vision lineages, but itmostly heldthe kama lineage, and the terma a little less. Afterwards, (2) PalyulMonastery was established in 1665, and around the same time, (3)

KhenpoRinpoches journeywiththeir family fromGochen (left) andRiwoche (right)Monasteries inTibet through theHimalayan

Mountains to India______________________________________________

Lama Chimed and Khenchen Rinpoche in Darjeeling, 1983____________________________________

Khenpo Rinpoches in Kathmandu, 1983____________________________________

SERG

EYNOSK

OV


Dzogchen Monastery was founded by Pema Rigdzin, followed by (4)ShechenMonastery in 1695.These are the fourmajorNyingmamonas-teries in eastern Tibet. All the lamas of these lineages were verymuchconnected to one another, including all the Kagyu lamas at places suchas PalpungMonastery inKham.

One way that I fit into these lineages is through Jigme Lingpa, whohad many disciples, such as Dza Trama Lama. This is just one lineage,but there are so many lineages through so many disciples, and they areall very much connected to one another. Afterwards, for example, thereare the lineages of Patrul Rinpoche, the First Khyentse, and the FirstKongtrul, which continued through their disciples, including MiphamRinpoche.

THE SCRIPTURAL LINEAGE OF MIPHAM RINPOCHE

One of the main lineages I hold is that of Mipham Rinpoche. Hislineage is mostly a kama lineage, or perhaps you could say a shedra

or scriptural lineage. I trace my connec-tion back toMiphamRinpoche throughone of his direct disciples, KhenpoKunpal, as well as Katok Situ ChokyiGyamtso, who was the head lama ofKatok Monastery at that time. KhenpoKunpal passed the lineage to KhenpoLekshe Jorden of Katok Monastery.Khenpo Jordenwas at Katok in the early20th century at the same time as thefamous master Khenpo Ngakchung.From Khenpo Jorden, the Mipham lin-eage passed to Khenpo Nuden; fromKhenpo Nuden to Thubten OzerGyaltsen andGetseGyurmeTenpaiNamgyal, then tomymain teacher,Khenpo Tenzin Dragpa. Most of the khenpos I just mentioned afterKhenpo Kunpal lived at Katok Monastery around the same time, and

MiphamRinpocheby SergeyNoskov

____________________________________

BRILLIANT LOTUS GARLAND o f GLORIOUS WISDOM

In Riwoche Monastery, thereare three departments: the(1) Sarma Dratsang, (2)

Nyingma Dratsang, and (3)Dratsang Dratsang. These threemonastic colleges were alwayscompeting with one another, try-ing to prove who was better.Khenchen Rinpoche was placed in the SarmaDratsang when he came to Riwoche. TheNyingma Dratsang had another good studentwho was very smart. According to the Vinayateachings of the Buddha, at the end of theYarney three-month retreat, practitioners haveaGakye ceremony for releasing the summerretreat rules, and everyone has a party. Gakyemeans to “open or lift the restrictions.” Thenight just before the end of the summerretreat, it is traditional that all of the shedrastudents from all of the three departmentsgather and some of them give Dharma talkson what they’ve been studying. This is a bigtraditional ceremony that lasts all night untildawn thenextmorning.

In order to talk during these concluding

ceremonies, you have to sign up and requestpermission in advance, since there may bemany monks who want to talk. About a weekbefore the ceremony, Khen Rinpoche decidedwith his friends that he would talk, but hedidn’t sign up or let the administrator knowbecause he wanted it to be a surprise. Behindthe scenes, they secretly organized everything.

That night there was such a big audi-ence—there were many tulkus and khenpos,and about one hundred monks and two hun-dred lay people who came to hear the finaltalks of the summer retreat, and to give offer-ings to the monks who had been studying.The entire room was completely bright from

all of the butter lamps that hadbeen offered. After everyone com-pleted theGyunchag Sumpa cere-mony of purification, prostrations,and recitation of certain Vinayasutras, some monks asked if KhenRinpoche had already given hisname to the monitor, and he didn’t

say anything—he just sat there.According to the ceremony, right after

everyone chants a long mandala offering andthe head khenpo opens the event with a fewauspicious words and prayers, the first personon the list has to get up and begin their talk.During the long mandala offering, KhenRinpoche noticed that the smart student fromthe Nyingma Dratsang began moving aroundas if he was about to stand up, but before hecould, Khen Rinpoche immediately stood up,put his small monk’s mat on the floor, madethree prostrations to the shrine, and thenstood there. Themandala offeringwasn’t evenfinished yet!

KhenRinpoche later toldme that for a fewmoments he was a little nervous because he

KHENPO TSEWANG RINPOCHETELLS THE STORY OF KHEN RINPOCHE GIVING A DHARMA TALK AT RIWOCHE

____________________________________

Riwoche Monastery____________________________________


Tenzin Dragpa received teachings from all of them, so my Mipham line-age comes through Katok. My main teacher’s given name was TenzinDragpa, but he was also called Khenpo Ashe, Khenpo Ashu, and PemaRangdrol. He is called Ashu only in the area of Nyarong. I met KhenpoAshe when I studied at the shedra of Riwoche Monastery. Riwoche isvery large and is the main TaklungKagyumonastery inKham.

The way that Khenpo Ashe came toRiwoche goes back to the late 19th andearly 20th centuries. At Riwoche, therewere three high lamaswhoheld the rankof kyabgon or His Holiness—JedrungRinpoche, Phakchok Rinpoche, andShabdrung Rinpoche. Due to variouscircumstances, the shedra at RiwocheMonastery was temporarily stopped andPhakchok Rinpoche in particular want-

ed the shedra reestablished. He decidedto invite a very learned khenpo from theNyingma tradition to direct the shedraat Riwoche. So he wrote to DzongsarKhyentse Chokyi Lodro for a recom-mendation. He asked DzongsarKhyentse to name someone from one ofthe big Nyingma monasteries, such asKatok, Dzogchen, or Shechen. AfterKhyentse Chokyi Lodro correspondedwith the head of Katok Monastery,Katok Ontrul, Dzongsar Khyentse replied that the best choice would bemy teacher, Khenpo Tenzin Dragpa, or as we called him, Khenpo Ashe.He was one of the best younger khenpos at Katok then. In fact, whenKhenpo Tenzin Dragpa was sent to Riwoche Monastery, many seniormonks at Katok were very unhappy that they were sending away one oftheir best khenpos. This was my khenpo! So this is how Khenpo Ashe

Lama Chimed Rinpoche____________________________________

Cont inued on page 20

A GLIMPSE INTO THE ANCIENT LINEAGE of KHENCHEN PALDEN SHERAB RINPOCHE

didn’t know what he was going to say, butthen he began by praising the Buddha and allthe great Indian and Tibetan lineage masters.He talked about how the Buddha previouslydeveloped bodhichitta and accumulatedmerit, and how he came into this world andreached enlightenment in the context of histwelve deeds. The Buddha’s principle deedwas teaching the Dharma, so Khen Rinpochecontinued by explaining the scriptural lineage(lung tenpa) and realization lineage (tokpatenpa) of theBuddha’s teaching. The scripturallineage includes the three turnings of theWheel of Dharma according to the Buddha’sown words and according to the main Indianand Tibetan commentaries on the Buddha’steachings. The realization lineage discusseshow to apply these teachings in meditationand practice. Khen Rinpoche then discussedthe history of how these lineages developedand spread in India andTibet.

When the lineages of scripture and prac-tice are combined together, they are under-stood in terms of ground, path, and result. Theground is divided into relative truth andabsolute truth, the path is divided into the twoaccumulations of merit and wisdom, and theresult includes the dharmakaya and therupakaya. Khen Rinpoche discussed each of

these topics in detail.He also talked about how in general, there

are two types of religion: Buddhist and non-Buddhist. Non-Buddhist religions are mostlybased on five ancient Hindu systems thatbelieve in either realism or nihilism, or a com-bination of the two. In contrast, Buddhismcan be divided into the four schools ofVaibashika, Sautrantika, Mind-Only, andMadhyamaka. The final result of studying andpracticing Buddhism can be summarizedaccording to the three, four, or five kayas, andthe five wisdoms, and can be understood interms of two categories: the vast and the pro-found. Khen Rinpoche taught the subtlepoints of all of these topics, and thoroughlydiscussed the nature, characteristics, and dis-tinctions of everythinghe talked about.

His teaching was mainly based onLongchenpa’s Treasury of Doctrine (sdrubmtha’ mdzod) and Mipham Rinpoche’sGateway to Knowledge (mkhas ’jug), as wellas Longchenpa’s Treasure of Wish Fulfillment(yid zhin mdzod), a Vinaya sutra known asthe Beautiful Lotus Garland, Chandrakiriti’sEntrance to the Middle Way (Madhyamaka-vatara), Nagarjuna’s Root Verses onMadhyamaka (Mula-madyamaka-prajna),and teachings by Shantarakshita and

Acharya Bhavya.Khen Rinpoche talked for a long time. In

fact, he talked for so long that the monitorhad to ask him to pause so that everyonecould go to the bathroom. After everyonereturned, Khen Rinpoche continued hisDharma talk, and again he talked for so longthat the monitor asked him to pause so thateveryone could take another break! This hap-pened three or four times, so he really endedup talking all night long for about six or sevenhours! Khen Rinpoche still had more to say,but dawn was about to come, so he stopped.Traditionally, the sunlight of dawn marks theofficial conclusion of the ceremony.

Everyone was amazed. People said thathe must not be just a regular man, but thatthe famous dharmapala Jowo Zegyal nearGochen Monastery must have entered intohis heart and brain! The head abbot whowas Khenchen’s main teacher, TenzinDragpa, was laughing he was so pleased.Everybody in the Sarma Dratsang was alsovery happy because Khen Rinpoche hadrepresented their department so well. TheGochen villagers who went to the ceremo-ny were talking so much about how LamaChimed’s son, Palden Sherab did so well!Everyone was so proud.

Khenpo Tsewang____________________________________


E N T R U S T E DThe JOURNEY of

KHENCHEN RINPOCHE’S BEGGING BOWL

PEMADRA

GPA


This beautiful, traditional begging bowl

made the fantastic journey from

Doshul—Khenchen Palden Sherab

Rinpoche’s hometown—all the way to

Benares, India, and it spent nearly 40 years

there until he brought it to the States in 2006.

When I first saw it, I was awestruck—I’d never

seen such an ingenious and intricate design for

carrying a begging bowl.

Thebowl, called tsang lhung inTibetan, is about 11 inches in diam-eter and almost 11 inches high. It was forged out of a tin-like metalfrom central Tibet and then painted. Khenpo Tsewang Rinpoche saysthat it is really the best quality because it is so thin and light, and alsobecause some kind of very special process was used to make the blackcoloring so that the metal won’t rust. This remarkable begging bowl isdefinitely at least a century old now.

I’d seen similar bowls before within the Theravadan communitiesinAsia and India, but I’d never seen onewith a felt cover like this. It’svery worn, but you can see the beautiful intricate Dharma wheelembroidered in appliqué on the top.There aremany different symbolsand meanings, such as the 16 emptinesses and the Eight-fold noblepath. There are so many details: the leather binding, the buckles, andthe beautiful Tibetan designs representing the Vinaya and differentsections of the Vinaya vows. The bowl was traditionally worn like aknapsack while traveling with the opening facing one’s back. There isalso a small copper base that came with it—this is its original base—which is called a shabra in Sanskrit.

When I askedKhenRinpochewhere it came from, he said, “Oh, Ireceived it when I was in my early teens as I was going to RiwocheUniversity for the shedra.” When young ordained monks go to amonastery, normally they are required to bring a begging bowl, a staff,some kind of vestment, and also a mat, called a dingwa, which they’duse to stand or sleep on. The begging bowl was one of the objects thathe didn’t have.

They had visited a lama in their area from Gadra. His name wasGadra Atse, but he was known by the name Lama Atse. His brotherwas Lama Nyima Ozer, who they called Lama Nyima. They wereboth versed in the Tsasum Lingpa lineage teachings, and bothKhenchen Palden Rinpoche and Khenpo Tsewang Rinpoche hadreceived many empowerments and transmissions of Tsasum Lingpafrom them. Rinpoches and their father, Lama Chimed, visited LamaAtse when Khen Rinpoche was around 13 or 14, and they told him

that Rinpoche had been elected from his area to go to shedra. It wastraditional to elect the brightest student froman area to go to universi-ty to study to become a khenpo for the local monastery. When LamaAtse learned this news, he offered to loan Khen Rinpoche his beauti-ful begging bowl.

So Khen Rinpoche took the bowl with him to Riwoche and keptit there for several years while hewas doing his studies.At some point,he was offered another begging bowl (probably not covered like thisbut just the plainmetal type), and he decided to return this one to thewonderful Lama Atse, who had lent it to him and had never request-ed it back. LamaChimed returned the begging bowl to LamaAtse.

Several years later, when theywere escaping fromDoshul, en routeto the valley of Tegar, the journey took much longer than usual,because of course they had to travel differently. It would have takenabout four or five days when there was no invasion, but during theinvasion, they had to hide and travel at night, so it was a very differentkind of journey—it was step by step. They left in January when thesnows were on, so they had to be very careful how they walked, andthey had all their animals with them, too. They camped in one of themeadows and stayed there for a couple of months recuperating, get-ting things together, andmaking plans.

During the course of that stay, Khen Rinpoche went to visit LamaNyima whose family was also escaping. When he arrived, he learnedthat Lama Atse, who was the original owner of the begging bowl, hadgone to watch the animals at another location, as they had quite a lotof livestock. The purpose of Rinpoche’s visit to Lama Nyima was tofind a Tsasum Lingpa terma—a seal of the scorpion, which was anoriginal terma that Lama Nyima had. Khen Rinpoche really wantedto make an imprint of this seal. Lama Nyima spent several hourssearching his luggage and he finally found it, and Rinpoche was ableto stamp several prints of the seal. Rinpoche said that hismotherworeone inher amulet.

About a month later, Rinpoche was called by Lama Nyima tocome back because Lama Atse had passed away. Lama Nyima offeredhim someof LamaAtse’s personal belongings: this samebegging bowl,ameditation cape, and a staff. And soKhenRinpochewas oncemoreentrusted to carry these with him on the journey. Khenpo Tsewangsays the staff was extraordinarily beautiful, but at some point they hadto abandon it. I think it got as far as maybe India, which is where theyhad to leave the cape, but various things happened to them and thisbegging bowlwas the last possession thatwas kept.

Many things had to be left behind or buried along the journey. Iknow for a fact that they couldn’t carry all of the Tsasum Lingpa texts.There were just too many and they were so heavy. Even though theywanted to, in the end they actually took out important sections of thechants and the musical notations, and some of the imagery, and thenthey hid the rest of the texts on the road. Many people would leavetexts in different areas, or bury them, so that when others journeying

RECOUNTED BY JOMO LORRAINE


out of Tibet passed by, hopefully somehow, someone could takethem out. And then even if they couldn’t, they’d often leave themnear a stupa or another sacred site.

There are still many precious treasures buried. In fact, whenDilgo Khyentse Rinpoche went back to consecrate Samye in thelate 1980s, it was revealed that one courageous man had buried sev-eral of Samye’s most sacred treasures. The story is that during theinvasion, a man named Khampa Tashi, who was actually a wealthymerchant, pretended that he was a poor beggar and ended up beingselected to work in Samye’s dharmapala shrine. The shrine hadbeen converted into a warehouse full of precious objects to beshipped to the mainland, and it was here that Tashi discoveredShantarakshita’s kapala and Guru Rinpoche’s dorje! He knew thateven if it cost him his life, he had to protect these treasures. So onenight, he pretended he was sick so that he could stay behind whilethere was a diversion of people meeting in the town center. Hesecretly gathered these sacred objects and buried them, cleverlyleaving traces that would divert attention away from where theywere concealed. And so the secret was kept hidden for close to 30years when Khampa Tashi humbly returned the relics to DilgoKhyentseRinpochewho reinstalled them inSamye.

Khenchen’s begging bowl made the journey all the way throughTibet, down into PemaKo; it went through the jungle and stayed inPema Ko while they lived there for three months, and then itcrossed the Brahmaputra and traveled all the way to Assam, andwas flown out with them in a cargo plane, one of the few remainingbelongings. This large object was carried all the way to Varanasi,and then was kept in Rinpoche’s trunks, and finally made its wayover here to theStates.

Traveling with the bowl definitely could have caused them greatharm. If the soldiers had seen it, they would have known he was amonk. Khenchen Palden and Khenpo Tsewang were dressed in layclothes; they would wear their robes around their waists like a beltso that their robes would not be seen, because they would be takenif they were recognized as monks. Rinpoche said he would oftenhide the bowl in his chuba. He wore a lay chuba, which is a littlebulgy, and is commonly belted to have a sort of large front pocket.In thiswayhewould carry the begging bowl inside his chuba.

One time a search party of soldiers stopped them, and whilethey were being questioned, Rinpoche buried the bowl under pilesof old clothing and the filthiest things he could find. Then he puta cushion down and sat on top of it, and it was not found. Isn’tthat incredible?

You can see that what is essential and important—the symbolsof Buddhism—is what they brought with them to this foreign land.They knew they were going to the land of the Buddha, and if noth-ing else, theywere going to put their feet on the landwhere Buddhawalked. That was the most important thing. And when their familymembers died, they were going to be able to go and pray withoutpenalty, to do prayers and pujas for their mother and two sisters.Anyone even coming from India was considered sacred, let alonegoing there oneself. That’s how much the people of Tibet veneratedeverything from theholy land of India.

In essence, it’s really not so much about the bowl itself, but thejourney that it represents—and how auspicious it was that whilethey were journeying, Khen Rinpoche actually received the beg-ging bowl back again! That in itself is so amazing and really sowonderful. �

Ent ru s t ed : The J ou rney o f Khenchen R inpoche ’s Beg g ing Bow l


In the autumn of 2009, we had the wonderful oppor-tunity to install the Eight Great Stupas and statuesof the Five Dhyani Buddhas around the main tem-

ple at Padma Samye Ling. These are very special andmeaningful additions to the sacred mandala of ourretreat land. Over the last five years, the VenerableKhenpo Rinpoches, Jomo Lorraine, Laia, and Dragpahave been working on commissioning, creating, trans-porting, and installing these stupas, and with the verygenerous donations and enthusiastic efforts of manysangha members and friends, this beautiful dream hasbecome a reality for everyone to enjoy.

Jomo Lorraine and PhyllisTartar sponsored the Stupa ofHeaped Lotuses in honor of theVenerable Khenpo Rinpochesand in memory of CatherineandEdwardO’Rourke.

Lars Cederholm and Anna Rochegova sponsored theEnlightenment Stupa on behalf of Inga Gun Bjäler, Margit, Nils, andMarianneCederholm, andAlexanderRochegov.

Trudi Butler Howley supported the Stupa ofManyDoors in honorof JohnS. F. Philip.

Mark Simons andDara Norman sponsored theMiracle Stupa onbehalf of the “unborn.”

Linda andBarbara Bland sponsored the Stupa of Descent from theGod Realm on behalf of Venerable Khenchen Palden SherabRinpoche andVenerableKhenpoTsewangDongyalRinpoche.

Jean-Sylvain and Sujata Ghosh sponsored the Stupa of Peace andJoy in honor of the Ven. Khenpo Rinpoches, the PBC Internationalsangha, and thePBCCanadian sangha, aswell asTara Subkoff.

Theresa Cooper sponsored the Stupa of Complete Victory in mem-ory of her belovedhusbandRobertCooper.

Chris Rothman andDerek Sarno sponsored theMahaparinirvanaStupa inmemoryof JerryRothmanandAmandaWard.

The eight smaller stupas were all sponsored by the beautiful inten-tions and support of the following people:RheaWilson, on behalf ofMagic Cat, Saymo, and all the beings in the three lower realms;Myrna Rivera; Joyce Loke, on behalf of her mother Kwan Choy

Soot; Vivian Colon; John Suggs; Catherine Russell; GalinaWhitman; andAmanda Lewis.

Themassive, powerful Lotus Thrones that support the EightGreatStupas, as well as all of the work that went into transporting andinstalling the stupas, were made possible by the generous offerings ofClint Sidle;Dolly Carlisle;Keith and Lawrence Endo on behalf oftheir mother Aya Endo and father Minoru Endo;Pema Sherab Long;MaryAnnDoychak;LevGordon; and somany other PBCmembersand friends.

The hand-carved statues of the Five Dhyani Buddhas were loving-ly sponsored by the following people:

TheVenerable Khenpo Rinpoches sponsored Buddha Akshobyain honor of their father Lama Gyalchog, mother Pema Lhadze, sistersYangzom and Ting Ting Karmo, two aunts, four grandparents, andcherished animal friends Saymo, Zoyuma,Muggeromo, and others.

Lorraine Sciarra sponsored Buddha Vairochana on behalf of John

Stupa of Many Doors______________________________________________________

F u l f i l l m e n t o f Wi s h e sE i g h t Gr e a t S t u p a s& Fiv e Dhyan i Budd h a s

In particular, we would like

to thank the following

people whose contributions

made this project possible:


Castellini and his entire family, includ-ing his three daughters Lauren, Erica,and Aly. Lorraine also sponsored theAmitabha statue sitting within a giantlotus ring in front of the gonpa onbehalf of her father and mother, hertwo sisters Dalen and GL, her brotherJ., and their spouses and childrenJulietta, Max, Madeline, and Alazne.

Beba and Félix Febo sponsoredBuddha Ratnasambhava in memory ofHH Dudjom Rinpoche and Ven. LamaChimed, for the long and healthy livesof the Ven. Khenpo Rinpoches, Jomo Lorraine, the PBC sangha, andas an offering toGuruRinpoche andMotherTara.

Toy-Fung Tung and Marie Friquenon sponsored BuddhaAmitabha in memory of Toy’s father Leung Eng and mother SumMuy Eng, and on behalf of Marie’s husband Raziel Abelson.

Joseph Scarpa sponsored Buddha Amoghasiddhi on behalf ofJoseph and Gaye Scarpa, and their family Christopher, Jonathan,Cheryl, Justin, andNicholas.

We would also like to thank Yvonne Jaquette Burckhardt fornumerous donations of her beautiful artwork, which have supported

many PBC projects including PSL andGochen Monastery. Valley Fox hasalso kindly supported Gochen with herartwork.

We also deeply appreciate thetremendous efforts of so many sanghamembers who have organized fundrais-ers over the years on behalf of PBC, inparticular, Toy-Fung Tung, MarieFriquenon, and Cathy Allen. Every-one’s inspiration and hard work haveenriched and uplifted the PBC man-dala in somany specialways.

We offer special thanks and appreciation to the HinmanFoundation and its board for their contributions toward the Sun andMoon Gates, and for their continued support of the PadmasambhavaBuddhistCentermandala throughout the years.

We sincerely thank everyone for their dedication to theBuddhadharma and the lineage, and hope that you can visit PadmaSamye Ling to enjoy the incredible richness that continues to deepenand expand. We warmly invite you to continue to participate in thisbeautiful unfolding, and pray that all of these activities swiftly bring allbeings to enlightenment.�

According to lineage instructions,within each of the Eight GreatStupas there is a treasure trove of

precious texts and sacred substances thatcontinuously emanate blessings. Here is a listof someof the special items thatwere includ-ed:

Relics and Sacred Substances in theEightGreat Stupas include:

(1)Mani pills (1 billionChenrezig recita-tions) from HH the 14th Dalai Lama; (2)richen ndulchu (mercury jewel) pills; (3) herbsfrom Mount Kailash, Samye Chimphu,

SamyeMonastery, holymountains in centraland eastern Tibet, Jowo Zegyal, Mongolia,and Pemako; (4) stones, soil, and crystalsfrom Mount Everest, the Anapurna moun-tains, and the Hundred Hot Springs in theMustang area; (5) kobze (disc-shaped herbalmedicine) which grows around the khorapath in Bodhgaya; (6) various medicinalresins and raw Dharma medicine; (7)TsasumLingpamendrup ofThugdrup practiceperformed in Tibet; (8) conch shell ringsspun with hundreds of thousands of mantrarecitations; (9) tsa tsas made from the soil of

Shravasti; (10) five-colored sand from LakeManosarovar; (11) bodhi leaves and variousplants and seeds from Bodhgaya and VulturePeak Mountain; (12) soil from theYanglesho area in Nepal where GuruPadmasambhava accomplished theVajrakilaya practice; (13) soil from theYolmo and Lhasa Chokhang areas,Bodhgaya, Shravasti, Vishali, Deer Park,Vulture Peak Mountain, Lake Manosaravar,Mt. Kailash, and other sacred places in Indiaand Tibet; (14) soil from sacred lands inOregon, USA; (15) soil and golden sand

F u l f i l l m e n t o f Wi s h e s

This spring, we would like to place four bhumpasbeneath the columns at the main entrance of thePSL gonpa. These hand-carved, stone treasure vasessymbolize the Four Boundless qualities of infinitelove, compassion, joy, and equanimity. We wouldalso like to install spotlights to illuminate all of theEight Great Stupas and Five Dhyani Buddhas.

If you would like to support either of these proj-ects, please contact us at (607) 865-8068 [email protected], or visit the PBCwebsite tomake a donation:

www.padmasambhava.org/lightb.html

Placing stupa throne, Khenpo Tsewang Rinpoche blessing throne and gathering relics, and Khenpo Rinpoches reciting prayers onNovember 16, 2009______________________________________________________

T R E A S U RY o f P R E C I O U S Q U A L I T I E S


from Jowo Zegyal White Lake; (16) riceblessed by HH Penor Rinpoche and HH the17th Gyalwang Karmapa; (17) blessed rice,mustard seeds, and incense from VenerableKhenpo Rinpoches from the followingevents: Guru Rinpoche empowerment(NYC 2007), Dudjom Tersar Wangchen(CA 2007), Thugdrup (PSL 2009), BlackGaruda (PSL 2009), Drupa Kagye fromTsasum Lingpa (PSL 2008), and MedicineBuddha (PSL 2009); (18) dutsi from HHDudjom Rinpoche; (19) Amitayus pills fromHH Dilgo Khyentse Rinpoche; (20) hairfrom Nyagla Pema Dundrol, HH DudjomRinpoche, Dudjom Sangyum Kuzhok, andVenerable Khenchen Palden SherabRinpoche; (21) salt from the kudungs of HHDudjom Rinpoche, HH Dilgo KhyentseRinpoche, and HH the 16th Karmapa; (22)robes from HH Dudjom Rinpoche andDudjom Sangyum Kuzhok; (23) “SevenGeneration Brahmin pills” from OrgyenLingpa; (24) mustard seeds blessed by LamaChimed Rinpoche during years of practice;(25) bone relics of Lama Chimed; (26)blessed rice that HH Dudjom Rinpochethrew to Orissa from Kalingpong, WestBengal, for a temple consecration (given byDudjom Sangyum Kuzhok); (27) some ofHH Dudjom Rinpoche’s “Essence Nutritionof the Earth Element” terma; (28) crystalsfrom Jowo Zegyal and various Tibetan quartzcrystals; (29) small medicinal fruit, known as“arura” in Kham; and (30) a fraction ofChenrezig terma statue revealed by CholingKunzangOzer.

Digital Tibetan texts kindly offered by theTibetan Buddhist Resource Center (TBRC)and collected byKarmaGongde, including:

1Teachings of Buddha Shakyamuni,Kangyur,Derge Edition, 103 vols.

2Commentaries on Buddha’s teachingand other writings of Indian and Tibetan

masters, Tengyur,Derge edition, 213 vols.

3Collected termas of Tertön Dorje Lingpa(1346–1405), 17 vols.

4Compendium of Sadhanas, compiledand edited by Jamyang Khyentse

Wangpo (1820–1892) and Jamyang Loter

Wangpo (1847–1914), 14 vols.

5Very extensive oral transmission of theNyingma school, compiled at Katok

Monastery by Khenpo Munsel and KhenpoJamyang, 120 vols.

6Collected terma of Terchen KarmaLingpa (14th century), 7 vols.

7The Four Heart-Essences, by LongchenRabjam Drime Ozer (1308–1364), 13

vols.

8Collected terma of Pema Lingpa (1405–1521), 7 vols.

9Complete terma of Terchen RatnaLingpa (1403–1479), 19 vols.

10A terma cycle structured in terms ofthe Kama triad of Mahayoga,

Anuyoga, and Atiyoga, discovered bySangyeLingpa (1340–1396), 18 vols.

11Collected terma and collected worksof Terdag Lingpa Gyurme Dorje

(1646–1714), 16 vols.

12Five Treasuries of Jamgon KongtrulLodroThaye (1813–1899) 161 vols.

13Seven Treasuries by LongchenRabjamDrimeOzer, 7 vols.

14Collected Works of the great JamyangKhyentseWangpo, 24 vols.

15Collected Works of the 3rd KarmapaRangjungDorje (1284–1339), 16 vols.

16Collected Writings of Jamgon JuMipham Gyamtso (1846–1912), 27

vols.

17The Hundred Thousand Tantras ofthe Nyingmapa, gathered by Ratna

Lingpa and edited by Jigme Lingpa (1729–1798), 46 vols.

18The largest version of the EightHerukas (Kagye) discovered by

Ngadak Nyang Ral Nyima Ozer (1136–1205), 13 vols.

19Drigung Kagyu texts, as well as sometexts from other Kagyupa traditions,

edited by Akong Rinpoche (19th century),151 vols.

Each stupa also contains (1) paper anddigital versions of most of the KhenpoRinpoches’ English-language books; (2) over21 digital Tibetan texts from the 3 volumesof the Collected Works of Khenchen PaldenSherabRinpoche; (3) digital Tibetan texts ofvolumes 1, 2, 3, 5, 6, 7, 8, 10, 12, 13, 14, and16 of Tsasum Lingpa’s termas; (4) over 20digitalDharma Samudra sadhanas; (5) over30 deity photos from PSL gonpa murals; (6)herbs and medicines including sage, rosebuds, lavender, juniper, copal, saffron, rose-mary, myrrh, frankincense, sandalwoodpower, red sandalwood, kusha grass, andcedar; (7) precious and semi-precious stones,including diamond and jade rings, ruby pen-dant, lapis lazuli, crystal geode, many semi-precious stones, rose quartz, emerald, andamethyst; (8) Heart Guru, Lama, andKhandro mandalas from Sangye Lingpa’sterma Lama Gongdu, as well as stupa man-dalas placed in some of the Lotus Thrones tosubjugate negativities; (9) tsa tsas of GuruRinpoche, stupas, Amitabha, Vajrasattva,Yamantaka, and Buddha Shakyamuni; (10)many mantra rolls specific for stupas, as wellas mantras of Guru Padmasambhava,Buddha Shakyamuni, Prajnaparamita, theSeven Line Prayer, Chenrezig, and others;and (11) ritual items including a small belland dorje, small dorje, small metal phurbas,crystal phurba, sewing needles, metal doubledorje, and the book Buddhahood WithoutMeditation byDudjomLingpa.�

Jomo Lorraine bathing Buddha Akshobya______________________________________________________


PERFECTLY PURE BUDDHAS

In 1980, when I was living in Kalu Rinpoche’s Center in Portland,Oregon, Gyatrul Rinpoche told our group that Khenpo Palden

Sherab and Khenpo Tsewang Dongyal were coming to the West. Hetold us that we should invite them. Kalu Rinpoche had given us per-mission to invite other lamas to come and teach at our center, so weinvited them.

Khenpo Palden andKhenpo Tsewang came toKagyu ChangchubChuling and they gave apublic teaching inPortland. We also invitedthem to guide us in aretreat in a small stonelodge on Mt. Hood. Asmall number of us wereable to spend several dayswith the Khenpos. Theygave in-depth teachings

and were very kind and clear with us. In the dark space of the lodge, itseemed as if Khen Rinpoche was emanating light and clarity when hetaught.Wewere all filledwith devotion and joy.

In 1996, I saw a photo of thenewSanghaHouse in theSnowLionnewsletter and was able to be reunited with the precious teachers. Itwas a joyous reunionwhen they rememberedme somany years later.

In 2004, at HH Penor Rinpoche’s center during an Amitayusempowerment, I recognized Gyatrul Rinpoche on the stage with theother lamas. This too was a joyous occasion for me. When I told himthat the Khenpo Rinpoches were my teachers, he was full of joy andencouragement, saying, “I am so happy to hear that you are practicingwith them. In all of North America, you can do no better. TheKhenpos are perfectly pureBuddhas, you candonobetter.”

In 2007, Khenchen Rinpoche asked me if I remembered going toMirror Lake when we were on retreat on Mt. Hood. I felt humbledand surprised by thememory our teachers’ display and I hope to alwaysfollow them throughout all ofmy lives. —Esther Sullivan

TURNING ON A DIME

Commencing in 1948, and for several years to follow, Mr. Curranloomed large at the front door each week to collect a dime from

each child in our family. Thirty cents went towards a life insurancepolicy for our loving father.

We were struck with loss at his passing in 1980 at age 72 and willalways remember him dearly. Some months after his passing, it waswith fondmemories of childhood thatwe each received the benefits ofhis long-forgotten policy.

“Life Insurance,” I thought.Perhaps I could use my inheritance toexplore the spiritual world and seekunderstanding while in the midst ofyoung motherhood and marriage.With the dense smoke of ignorance inmyheart, I was seeking ignition.

My modest legacy took me fromGestalt, to Holotropic Breath work, toJeanHouston.During the latter, Imetsome Tibetan practitioners who weresparking andhappy in amanner that Iknew was important to follow. They told me that I should go to YesheNyingpo andmeet the lamas there and seeDudjomRinpoche.

It was a crisp sunny day in November of 1982 when I took Refugewith Khenpo Tsewang. I had traveled sight unseen to NYC with myhusband Jim and son Joshua. During the ceremony Josh played withhis toy cars on the shrine room floor. Khenpo-la beamed and I beamedback, for without understanding the ritual, I knew I had found theroadhome.

The dime of the 1940s holds the image of a winged Mercury, theshining disc dropped with trust each week into Mr. Curran’s palm.Little could I foresee that it would flyme to the Path of Plentitude, theseamless presence of three living Buddhas, leading to glimpses ofhome…homeat last.—MimiPema

NEW FOUND TREASURE

In the spring of 1984, as part of my search for a Tibetan teacher, Icontacted Yeshe Nyingpo, then the main center of His Holiness

DudjomRinpoche, and asked for an interviewwith a lama.This led tome being introduced to Khenpo Tsewang Dongyal Rinpoche, whotold me to continue my practice of shamatha and return to the centerperiodically for further guidance and familiarizationwith the lineage.

A few weeks later I heard there was going to be a dakini puja, andnot having the slightest idea what that was, I asked if I could stay. Theanswer was affirmative. That night I saw another lama whom I wastold was “the other Khenpo” (Khenchen Palden Sherab Rinpoche).This was a night of first times: all those strange, mysterious sounds ofbells, cymbals, damarus, and dharmapala drums that, in the style ofDudjom Rinpoche’s, were played at 90 miles per hour. But the high-light of the night was when Khenchen Rinpoche, who was leading,

Khenpo Rinpoches, Oregon 1980____________________________________

Mimi Pema____________________________________

KhenpoRinpoches

How IMetthe

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began to chant the Vajra Guru mantra—that strange exotic sound Ihad never heard before, which appeared like the chant of someunseen bird, the call from the mermaids, which was calling me. Thatnight as Iwas driving home I kept repeating the soundof themantra; Ididn’twant to lose this new found treasure.—CarlosMogollon

NYUNGNE AT JOHN GIORNO’S

Afriend told me, “The Khenpo Brothers are having Nyungne atJohn Giorno’s.” It was in the 1980s and I had just returned from

five and a half years in Asia. I had never been to John’s, nor had I metthe Khenpos. I had done many Nyungnes in Nepal, and was veryhappy to continue the practice. I went early with a Mani stone that Ihad carved, and after ringing thebuzzer and waiting for awhile, a monkin maroon and saffron robes camedown the steep staircase to let me in.We chatted easily. When the roomfilled and the teachers took theirplaces, it was then I realized: KhenpoTsewanghad opened the door!

I presented the Mani stone tothe two lamas, and KhenchenRinpoche gave me a photo of aDharma pillar that King TrisongDeutsen had ordered to be made for Samye Monastery. About ayear later, Khenpo Tsewang asked me if I could carve that samepillar, saying that it would be auspicious to help find some goodretreat land. So, in brief, I carved the pillar, and afterwards theKhenpo Rinpoches, Jomo Lorraine, and other sangha membersfound the Padma Samye Ling land.— Mark Simons

GOING FOR REFUGE

Imet the Rinpoches in 1987—the first time they visited Tennessee.They gave teachings in a remote cabin thatwas nestled in the beau-

tiful rolling hills just outside Nashville. I was deeply moved by theRinpoches and the teachings, so at the end of the day I took refugewith them.

Twoweeks aftermeeting theRinpoches, ImetmyhusbandPatrickwho was visiting from Africa. Our relationship deepened very quicklyand within the year I moved to Africa to marry him. I didn’t haveanother opportunity to see the Rinpoches again before leaving thecountry.

We lived inAfrica for several years and upon returning toAmericawe moved to Chicago where Patrick found work as an architect.Almost five years had passed since I had met the Rinpoches. I wasworking in Chicago with a lady who was a Buddhist practitioner ofthe Gelugpa lineage. During a conversation with her, I mentionedthat I had taken refuge years agowith a couple of lamas. I told her thatI couldn’t remember their names because I had only met them once.She was shocked to hear that I had taken refuge after a first meeting

and askedmewhat lineage the lamaswere from. I couldn’t remember. Myfriend seemed confused and said,“Do you know how unusual that is?”She seemed a bit disgruntled and Iremember feeling a bit embarrassed.

The next day at work there wasa poster on the wall announcing aBuddhist teaching that was beingheld at a university in the city.There they were! The VenerableRinpoches’ photographs were onthe poster and I quickly went to mycoworker and said, “Here they are! These are my lamas! The ones Itold you about yesterday!” Now she really was shocked. She was verysupportive and shared all that she knew about the Nyingma lineageandwhat little she knewabout theRinpoches.

Bill Hinman hosted the event and Patrick and I both attended.The teachings were on Green and White Tara. When I entered theroom and saw the Rinpoches, I burst into tears. As I stood in front ofthem, sobbing, the Rinpoches said that they remembered me fromTennessee and I told them that I remembered them too, but had for-gotten their names and didn’t knowhow to find them. It was then thatI promised to never lose them again. Patrick took refuge that day—thefirst dayhemet them.—DianeAviceduBuisson

SMILES AND LAUGHTER

Echoing chords of compassion, a melodious voice tamed wild tigerminds during a public talk given by Khenpo Tsewang at the

Unity Church in West Palm Beach, Florida in 2002. Also heard wasbellowing laughter from Khenchen Palden, releasing waves of energyand a wisdom-beyond that couldlight up even the darkest night ofdespair. Such compassion and wis-dom, combined with humility andperfect conduct, are rare even inthe god realms. How could I notwant to be their student for life-times?—LindaBland

A few years ago, it was mydaughter’s birthday. She was up atPSL experiencing the summerretreat. I had no interest inBuddhism, but I wanted to celebrate Linda’s birthday with her. Iwent to the monastery and I felt as long as I am there, I might as welllisten to the teaching. As the Khenpo Rinpoches were leaving, theylooked into my eyes. I saw such love and warmth and wisdom, Iknew that they would be my teachers and that I would spend asmuch time with them as I possibly could. They are with me all thetime. — Barbara Bland�

Barbara (L) & Linda Bland (R)____________________________________

Mark Simons, early 1980s____________________________________

Diane Avice du Buisson withKhenpo Rinpoche

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May 29–31Raising the Windhorse RetreatPADMA SAMYE LING

Empowerment and teachings on Amitayus knownas “Iron Knot,” according to the terma lineage ofTsasum Lingpa.

Weekend activities will include raising new prayerflags around the Padma Samye Ling gonpa, as wellas performing fire and smoke offering ceremonies.

Suggested Donation:PBC members $181; $84/dayNon-members $213; $94/day

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May 31–June 6Kriya Yoga WorkshopPADMA SAMYE LING

Actualize devotion and bodhichitta by glorifying themandala of the Inconceivable Lotus Land for thisand future generations. Join us in beautifyingPadma Samye Ling monastery and retreat center.Members, students, and friends with skills they willcontribute are invited to share in this week of joyfuland intensive activity.

Projects include:

• Painting the Eight Great Stupas and the Sun& Moon Gates

• Planting and tending the PSL veggie garden• Building a patio deck around the ground floorof the Sangha House

• Landscaping the Tsogyal Lake and the PSLgrounds

• Refreshing the exterior decorative paint onthe gonpa

• Sealing the decks and railings at Rinpochesand the Sangha House

• Completing the storm windows on Medicine• Buddha Shrine tower• Painting the Medicine Buddha Temple’swindow frames

Morning and evening practices will be held.

Donations are your time and effort.

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Ju ly 3–5Medicine Buddha RevitalizationRetreatPADMA SAMYE LING

Please join us in savoring the summer months atbeautiful Padma Samye Ling by taking part in a

retreat designed to bring the body, speech, andmind back into a state of inner calm, strength, andbalance.

During this retreat we will deepen our bodhichittaand meditation through Medicine Buddha practice.Everyone will also have the opportunity to receivedaily treatments, including acupressure, shiatsu,craniosacral therapy, and nutritional recommenda-tions. Optional fresh juices and nature walks willsupplement our overall mental and physicalrestoration.

(July 6 is Dakini Day)


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Ju ly 15Chokhor Duchen FestivalPADMA SAMYE LING

Special ceremonies for Chokhor Duchen, celebrat-ing Buddha Shakyamuni’s first teaching in Sarnath,India, will be held at Padma Samye Ling as well asother Padmasambhava Buddhist Centers.

Contact your Padma Samye Ling or your local cen-ter for further details.

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Ju ly 17–25Annual SummerDzogchen RetreatPADMA SAMYE LING

Dakini Empowerment of Sangwa Yeshe—Vajravarahiinseparable from Yeshe Tsogyal—according to termarevealed by Tsasum Lingpa.

Essential Points of Dzogchen teachings onLongchenpa’s Precious Treasury of the Wordand Meaning (Tib. tsik dön dzö), combined withChandrakirti’s teachings on the inseparability ofMadhyamaka and Dzogchen.

Treasury of Word and Meaning (Tib. tsik dön dzö;Wyl. tshig dön mdzod) is one of the Seven Treasuriesof Longchenpa. It is a summary of the Treasury ofthe Supreme Vehicle, explaining the crucial points ofDzogchen practice.

(July 19 is Guru Rinpoche Day)


Ju ly 24Stupa Consecration andDedication CeremonyPADMA SAMYE LING

With the international sangha gathered at PSL forthe Summer Dzogchen Retreat, the VenerableKhenpo Rinpoches will consecrate and dedicate theEight Great Stupas and Five Dhyani Buddha statues.

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Ju ly 26–Augus t 1Self DevelopmentDzogchen RetreatPADMA SAMYE LING

Dzogchen pointing out instructions from GuruPadmasambhava to King Trisong Deutsen.


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Augus t 2–8Tibetan Language ClassPADMA SAMYE LING

A seven-day course led by Philippe Turenne andTenzin Chopak, this introduction to the basicstructure and principles of Tibetan grammar willprovide a base for continued learning.

Morning and afternoon classes for participants willfocus on conversational Tibetan, pronunciation, andbasic reading skills, as well as practical techniquesfor consulting Tibetan dictionaries.

Intermediate level of study will also be available.

Suggested Donation:PBC members $275Non-members $332

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Augus t 28–September 2Padma Samye Ling ShedraYear Eight — AtiyogaPADMA SAMYE LING

The eighth year of the Padma Samye Ling Shedrawill be an overview of the Mind, Space, and PithInstruction classes of Dzogchen according to thegreat master Longchenpa.


S P R I N G / S U M M E R 2 0 1 0 SCH EDU L E O F T E ACH I NGS

Padmasambhava Buddhist Center


September 3–September 7Developing Natural Vitality withCalm Abiding — 10th AnniversaryPADMA SAMYE LING

Daily cycles of calm abiding meditation and HeartSutra recitation, yoga, and nature walks. Ven.Khenpo Rinpoches will give introductory teachingsrelated to yoga. Diane Avice du Buisson will guidedaily yoga sessions. Each day of the retreat will offeran energizing morning yoga practice and a gentlelate afternoon practice. The yoga sessions will focuson balancing the body's elements and clearing thechannels with fluid movements, postures, andbreath awareness. All levels welcome.

Diane has studied and practiced yoga for 32 yearsand was the founder of Yoga Source in Nashville,Tennessee. She has been a student of KhenchenPalden and Khenpo Tsewang Dongyal Rinpochessince 1987.

(September 3 is Dakini Day)


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October 9–11Nyungne Retreat with Ven.Khenpo RinpochesPADMA SAMYE LING

The Nyungne practice of Avalokiteshvara(Chenrezig), the Buddha of Compassion, is apurification achieved through silence and fasting.

This profound teaching on eleven-faced Avalokitesh-vara was transmitted through the stainless lineageof a great accomplished female master, GelongmaPalmo. Practicing it with great devotion will increasepeace, happiness, and fortune, and fulfill all wishesin this life. In the next life it will bring rebirth inDewachen, enjoying the glory of bliss and pleasure.


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October 11–17Autumn Kriya Yoga WorkshopPADMA SAMYE LING

Join us in preparing for winter at Padma SamyeLing. After the conclusion of Nyungne practice, PSLwill host a work week concluding special projectsand preparations for the winter months. Our focuswill be winterizing the grounds. All are welcome toparticipate in this week of vigorous activities.

Donations are your hard work and joyful effort.

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October 16–November 16One-Month Dudjom TersarNgondro RetreatPADMA SAMYE LING

This will be the third year that Sangha comes

together within the mandala of Padma SamyeLing to engage in these profound and beautifulfoundation practices.

While you are here you will have the opportunity todeepen your individual practice and support eachother’s progress. Rinpoches suggest that everyone seta goal of accumulating 10,000 of each section of thengondro, and/or aim to complete the section ofngondro practice one is currently focusing on.

Within the daily cycles there will be plenty of timein the schedule for group and individual practice,meditation walks, and personal time.

We will celebrate Lha Bab Du Chen on October 29,Guru Rinpoche Days on October 17 and November16, and Dakini Day on November 1.

Suggested Donation for Retreat: $450

Special One Month Accommodations:Shared Dorm $435/monthSingle Dorm $585/monthSingle Apartment $760/month

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PREREGISTRATION FOR ALLEVENTS AT PADMA SAMYE LING

In order to facilitate planning and preparations, pre-registration is requested for all events at PadmaSamye Ling. Unless otherwise noted, a 10% discountfor retreat contributions will be applied to all depositsreceived one month prior to events. Please send your25% deposit to:

Padma Samye Ling618 Buddha Hwy.Sidney Center, NY 13839ATTN: Retreat Coordinators

(607) [email protected]

Preregistration involves letting us know:1) Your name

2) If you are currently an active PBC member*

3) Date of arrival

4) Date of departure

5) Accommodations request (spaces are reserved ona first-come basis as deposits are received)

6) A 25% deposit. Thank you!

Please note that deposits are nonrefundable. Pleasemake checks or money orders payable to “PBC.”

ACCOMMODATIONS are available on a first-come,first-served basis as deposits are received. A deposit of25% of the retreat fee is required to hold a place.Please bring towels and bedding. Local lodging isavailable; call or email for details.

Daily Accommodation RatesDormitory: $36/night; Nonmembers $38/nightSingle Dormitory: $45/night; Nonmembers $48/nightPatrons’ Deluxe Apartments:Single: $65/night; Non-members $70/nightDouble: $97/night; Non-members $98/nightTriple: $146/night; Non-members $147/night

Monthly Accommodations RatesDormitory: $435Single Dormitory: $585 (spaces very limited)Patrons’ Deluxe Apartments (spaces very limited):Single: $760/monthDouble: $1,350/monthTriple: $1,860/month

PERSONAL RETREATSWe welcome you to take this unique opportunity todeepen your practice within the mandala of PadmaSamye Ling. The outstanding facilities dwell withinfive hundred acres of forests, meadows, and natu-ral springs. Set near the top of a mountain in thewestern region of the Catskills, the Three KayaTemple of Padma Samye Ling is replete with tradi-tional murals and sacred art which embody theblessing treasure of the authentic lineage. Specialrates are available for longer-term stays, with orwithout meals, in private or shared accommoda-tions. Please call or write for more information.

*PBC MEMBERSHIP

Membership is essential to the functioning ofall PBC Centers. Suggested membership is aminimum of $25 per month, which enables usto maintain and improve PBC and to send outnewsletters and announcements regarding up-coming programs. We encourage everyone tojoin as members to support the growth of theBuddhadharma and the Venerable Rinpoches'Dharma activities. Members of all PBC Centersreceive discounts to the above teachings andretreats. Please mail membership contributionto Padma Samye Ling.

Visit the PBC website for more information:www.padmasambhava.org/pbcmember.html

Now includes over 108Dharmavideos of the Khenpo Rinpoches!

www.padmasambhava.org/youtube

Becomeamember ofPadmasambhavaBuddhist Centerfor the latest updates, events, &volunteer opportunities.

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EDITED BY AMANDA LEWIS

The Sutra Which Gathers All the Intentions of theBuddha (Tib. sangs rgyas thams cad chi dgongs pa‘dus pa’i mdo) is a well-known Anuyoga tantrathat was translated into Tibetan under the guid-ance of the great master Guru Padmasambhavaand through the inspiration of

King Trisong Deutsen. Nubchen Sangye Yeshe,one of the nine heart students of GuruPadmasambhava, received the entire cycle of theseteachings primarily from four teachers duringhis travels in India, and then brought them backtoTibet.

The Anuyoga samayas are explained in the66th chapter of this text and are classified as one ofthe six main divisions of the Anuyoga tantras. A samaya is a sacredcommitment or vow kept with moral discipline. That vow actuallymeans restraining from negative activities of body, speech, and mind.Samayas are the foundation that supports and maintains our practice.In a way, they are really like the energy of the practice. So keeping thesamayas is very, very important.Withoutmoral discipline, our practicewill become scattered; it will not function as we originally intended.Therefore, result and achievement are absolutely dependent on main-taining goodmorality and keeping our samaya commitments.

One group of theAnuyoga samayas is known as the “Twenty-threeEngaging Activity Samayas.” In Tibetan, tulmeans “discipline” or“subduing,” and zhugmeans “entering” or “carrying on,” so this groupof samayas can also be translated as “engaging discipline samayas.”

The first samaya is known as the “Fox-like Samaya.” The teachingssay that nomatter what happens, a foxwill protect its own life. If a foxis trapped, it doesn’t care what it loses—a leg, a foot, its tail—it willalways run away to protect its life. Similarly, yogis and yoginis shouldalways observe the samayas, even at the cost of their own lives.

The second samaya that we should observe is the “Samaya That isLike a Very Intelligent Horse.” In Tibet, this kind of horse is often

called changshi. A changshi is a good, intelligent horse that knowseverything, and at the same time, can act on its knowledge. It canmove forward quicklywithout delaying and keeps upwith joyful effort.Similarly, yogis and yoginis should observe all the samayas with intelli-gence and, at the same time, actwith that knowledge.

The third samaya is “Like a Very Fast Horse.” In the West, we canunderstand what this means of course, but particularly in Tibet, there’s

often a lot of discussion about horses becausethey’re so important. Especially in ancient times,therewere somany explanations and different divi-sions for horses. Within these divisions of horses,there is one horse known as jelang ta, which is veryfast and also very persistent. It moves withoutpulling back, going wherever it needs to go veryquickly, swiftly, and insistently. Similarly, yogis andyoginis should always keep up and maintain the

samayas andmudras, rituals and ritual ceremonies, and practice obliga-tions. They should keep these up swiftly, in a timely manner, withoutpulling back, or kind of dropping them in a ditch or a swamp. So thissamayameans to continuallymove forward as swiftly as a jelang ta.

The fourth samaya is known as “Acting as a Drunken Elephant.”When an elephant is drunk, it doesn’t discriminate between this per-son and that person. It doesn’t make any divisions, judgments, or dis-tinctions. A drunken elephant moves forward wherever it is goingwithout fear. Similarly, yogis and yoginis should not make divisions ordistinctions between samsara and nirvana. Samsara and nirvana areequal. There’s nothing to divide into this and that. So continuallymaintain this view.

The fifth samaya is the “Tiger-like Samaya.” A tiger is swift andpowerful, yet it maintains its strength all the time in a kind of densebut peaceful state. Similarly, practitioners should be courageous andswift in maintaining the realization of the view all the time and not beintimidated by duality. They should not let their realization bedimmed or blurred by hesitation, doubt, or any other kind of emotion-al laziness. They should always keep up their confidence and courage,andmaintain the view all the time like a tiger.

THE ACTIVITY SAMAYAS OF ANUYOGA

AN EXCERPT FROM THE 2009 SHEDRA,

YEAR 7: ANUYOGA____________________________________

KHENCHEN PALDEN SHERAB RINPOCHE

&KHENPO TSEWANG DONGYAL RINPOCHE


The sixth samaya we need to keep is known as “Garuda Hoveringin Space.” A garuda flies up very high without any fear, seeing every-thing with a birds-eye view. From this view, everything is visible, evenwhile flying so high in space. Similarly, the yogi’s and yogini’s viewshould be very high and deep, yet everything is seenclearly as it is, without jeopardizing, ignoring, or skip-ping over anything. So keep the view high whileseeing the reality nature clearly without effort orhardship.

The seventh samaya is the “Bear-like Samaya.”What does a bear do?When a bear has a target, it goesstraight for the target just as it intends to, without anyhesitation. Similarly, we should keep our vision strong-ly in our hearts andminds, and thenperformbeneficial activitieswith-out delay andwithout stopping, just like a bear.

The eighth samaya is knownas “Gold in theDepths of theOcean.”Even if gold is dropped to the depths of the ocean, its qualities andbrightness never change. This is also understood as stability.Practitioners shouldkeep the secret teaching secret,while alwaysmain-taining the qualities, preciousness, and richness of the teaching, with-out disturbing or blocking it. So maintain the samayas by keeping thesecret teaching as it is, like goldpreserved in thedepths of theocean.

The ninth samaya is the “Samaya of the Unintelligent or MutePerson.” An unintelligent person doesn’t know the differencebetween what is good and what is not good—they’renot able to see clearly. At the same time, a mute per-son cannot explain anything by using words.Similarly, the yogi’s and yogini’s realization of the truenature is beyond words, beyond expressing and dis-criminating with language. There is nothing really tobe smart or intelligent about, nor something that youhave to do in order to realize the absolute truth. Thisrealization is completely an inner experience, aninner realization of the great emptiness, an under-standing that is without any ego-clinging. This iswhat must be maintained. Be this way without blow-ing it upwithwords and language.

The tenth samaya is the “Mountain-like Samaya.” Just like amountain, this samaya cannot be disturbed by wind, storms, or anykind of weather. It must be kept just like a very strong mountain. Thismeans that practitioners should keep up their devotion to the lineage,to the teacher, and to the sangha familymembers while theymaintainall the samayas. Meditation should not be blurred away by discursivethought or foggy thinking. Continually keep up the quality and iden-tity of the nature by practicing according to the nature as it is, withoutbeing disturbed by external or inner conditions or circumstances, justlike a strongmountain. So stay strong.

The eleventh samaya is known as the “Sky-like Samaya.” As weknow, the sky is very open and very vast, and everythingwe see in thisworld is within space. There’s really nothing that is outside of the sky.

Everything is in the sky, and yet the sky is not crowded or contradicto-ry. Similarly, yogis and yoginis should always keep a very vast and openview, and maintain that open view on many levels. In your medita-tion, as well as when you are with the sangha family and sentient

beings, wherever you are, keep the open, clear, vast-ness view so that it is not crowded or contradicted.With this inner tantra view, every yana, every samaya,every conduct, and every teaching completely mergesso beautifully that nothing is contradictory. Every-thing falls in its own space. Everything is so beautiful,so harmonious. Keeping up that quality as it is, that isknownas the sky-like samaya.

The twelfth samaya is the “Samaya That is Like aThunderbolt.” The Tibetan word thog can be translated as “thunder-bolt.” Of course we all know that when a thunderbolt crashes, what-ever it hits, it destroys. Just like a thunderbolt, a good practitioner’sconcentration and meditation will transcend and smash any neuroticthought. Anything that is disturbing on the path is instantly clearedaway within its own natural state, without leaving any trace. That isknown as the “power of samadhi” or the “power of meditation.”Keeping up this dense, powerful realization is the thunderbolt samaya.

The thirteenth samaya is the “Samaya That is Like Vajrapani.”Vajrapani crushes or transcends all negativity and every negative emo-tion using the vajra in his hand. Similarly, the teachings say that, as

needed, yogis and yoginis should visualize and medi-tate on wrathful buddhas. With these practices, theyshould transcend negativity and disturbing emotions,just asVajrapani’s vajra destroys all negativity.

The fourteenth samaya is the “SamayaThat is Likea Raven’s Eyes.” Of course a raven has two eyes, but itseyes don’t look in the same direction—each eye looksin a different direction.One eye looks out for favorablethings while the other eye looks for unfavorablethings. Their eyes are able to look simultaneously atobjects in different directions. Similarly, yogis andyoginis should always simultaneously observe all the

samayas—the outer, inner, and secret samayas—so that they do notoverlap or jeopardize each other. They should try to observe the outersamayas without losing the inner samayas, and likewise keep up theinner samayas without losing the outer samayas. We should hold all ofthe samayas without blurring or overlapping them, just like a raven’seyes are able to observe two things at the same time.

The fifteenth samaya is known as the “Elephant Entering Into theWater.” When an elephant enters into water, it doesn’t really observewhich way it should go. Wherever the water is, it just goes in.Whether there is a storm, whether it’s muddy, or whatever, it just goesin without fear or discrimination. This means that yogis and yoginismust maintain the great fearless view that is the union of emptinessand wisdom. When you maintain this view, it should be applied toeverything—to every phenomenal state and every conception. You

Cont inued on page 28

Pema Mandala | SPRING/SUMMER 2010Pema Mandala | SPRING/SUMMER 2010

Excerpted from the VenerableKhenpo Rinpoches’ commentary onGarland of Views by GuruPadmasambhava, in West PalmBeach, FL, January 2005

As we listen to thisteaching, it is impor-tant to restrengthenour motivation of bod-

hichitta, joy, and appreciation, andtogether with that, our purity under-standing of the absolute true nature.With this motivation, we will brieflydiscussGarland of Views: ACollectionof Esoteric Instructions (Tib.man ngaglta ba’i ’phreng ba), which was givenby the great teacher GuruPadmasambhava, and is one of themost renowned works of philosophy in Buddhism. In this teaching,Guru Padmasambhava used the metaphor of a garland to representthewide range of possible views thatwe canhave.

What is the purpose of studying and knowing all these views?When we practice, three very connected elements are always present:view, meditation, and conduct. Among these three, our view is themost important. If our view is wrong, then our meditation and con-duct will be wrong, and they will not go in the right direction.Therefore, knowing the perfect view is crucial. Try to strongly activatethat view and meditate on it. Then, based on that view and medita-tion, good actions and conductwill naturally follow.

As Guru Padmasambhava stated in this teaching, we can summa-rize the vast number of possible views into two groups: (1) the worldlyviews of samsara and (2) the nonworldly, or Buddhist views. Theworldly views are associated with the ways most of us think, believe,and act. They are known as “worldly” because they are always con-nectedwith some formof grasping or clinging.

These views are not developedoutside of us—they are created bythe mind and projected outwardly.Because people’s ways of thinking,seeing, and reacting to phenomenaare so complex, the variety of possi-ble worldly views is also complex.Even so, we can organize them sothat every worldly view falls intoone of four groups: (1) flat views[phyal ba]; (2) rejecting views [rgyang‘phen pa]; (3) dead-end views [murthug pa]; and (4) hanging-up views[mu stegs pa]. According to theGuhyagarbha Tantra, these fourworldly views can be considered intwo groups: the first two are far fromthe true nature, while the secondtwo are much closer to the true

nature, although they are stillmistakenviews of ignorance.The first worldly view, the flat or blank view, is far from the true

nature. With this view, you generally do not think about anything;you are entirely unreflective. You do not consider anything aboutform, foundation, or the process of cause and effect. You do not thinkabout the past or the future, or even much about the present. You donot believe in virtues or nonvirtues. You simply are the way you are,without ideas or thoughts, enjoying this life, or struggling against it,with no realmeans of advancing yourself further. Because you have noideas, you do not think that such things are of any importance. This isthe basic character of the flat or blank view, althoughwe should recog-nize that within this category there actually are many individual varia-tions in views andways of thinking.

The second group of worldly views, the rejecting view, or throw-ing-far-away view, is that of the materialist or hedonist. If you hold aview that falls into this group, you generally do notwant to investigateor analyze too much, choosing instead to simply accept what you

GARLANDof VIEWS

by

Khenchen Palden Sherab Rinpoche& Khenpo Tsewang Dongyal Rinpoche

EDITED BY ALAN POPE

Guru Rinpoche & King Trisong Deutsen preside over famous debatesat Samye Monastery where the Buddhadharma is victorious

____________________________________


believe or have heard, giving completepower to “the authorities” for your knowl-edge and understanding. You do not believethat you can see anything beyond what thenaked eye reveals; therefore, anything thatyou do not see, hear, feel, or sense, you rejector throw away as though it doesn’t exist. Forexample, you think that only this present lifeexists—there is no past and no future. Onlythis life matters. You do not think aboutwhether there is a life before or after this one,and you therefore do not consider the past orfuture lives of yourself or others. You simplywant to be rich and powerful in this life, andthere is nothing more to consider than that.You reject or throweverything else far away.

The third view, the dead-end view, iscloser to the true nature, although it is still aview of ignorance. This is the view of the nihilist. If you hold thisview, you want to go far beyond to a deeper level, but you are stuckwhere you are. You believe nothing beyondwhat you can see for your-self. You investigate and analyze things, but when you do not findsomething, you say it doesn’t exist. For example, you do not believevery deeply in the past or the future, or in all the different types ofcauses, conditions, and results. You will challenge others to prove thatthere is a life after this one. You have no confidence in the virtuesdescribed in spiritual teachings because you have not seen good resultsfrom doing good things or bad results from doing bad things. Youbelieve there are no reasons for things like the sun coming up becausethese things just happen naturally by themselves. Similarly, you wouldsay thatwe are here in the sameway, without reason or cause. There isnothingmore than that.

The fourth classification of worldly views, the hanging-up view, isalso closer to the true nature, but it falls short as well. This is the viewof the eternalist. If you hold this view, you make exaggerated orextreme claims and hold onto them. You analyze and investigate allkinds of systems, but then fabricate something that you claim is there,such as the existence of a permanent ego or soul, or a principle forcethat has created everything. In addition, according to this view, thingssuch as permanence, permanent existence, and causes and results arenot really connected together. For example, the permanent ego or “I”has no cause, which implies that even though there is no cause, therecan be a result, and that result is permanent. It is even believed thatthere can be a cause without a result. Although individuals holdingthis view are looking beyond the present to the past and future, andbeyondwhere the five senses can go, they nominate the idea that suitstheir own beliefs or philosophy and then grasp onto it, even in theabsence of logic or proof.

The nonworldly or Buddhist views are divided into two categories:(1) the views of the causal Sutrayana, which are the beginning or

foundation of the Buddha’s teachings; and (2)the views of the Tantrayana or Vajrayana, theadvanced teachings that are the most direct,detailed, and complete teachings. Either way,the teachings of the Buddha are liberative andlead practitioners beyond the world of sam-sara.

The Sutrayana is called the “Causal Yana”because in this practice you mainly focus onthe causes and conditions required to producea good result. Even though you may look for-ward to having a good result, it won’t come tofruition if you donot establish good causes andconditions. Therefore, in the Causal Yanateachings, Buddha emphasized that we shouldbe wise with regard to causes and conditions.If causes and conditions are good, a good resultwill come without any difficulties. If causes

and conditions are not good, a good result will never come eventhough you are looking for it. Therefore, it is important to be verywiseand careful in gathering and activating good causes and conditions.

While the Causal Yana focuses mainly on the causes and condi-tions, the Vajrayana or Resultant Yana focuses principally on theresult. In this vehicle, you connect directly with your innate aware-ness—the indestructible nature of mind that is beyond duality. Forexample, when you practice the Vajrayana, you instantly visualizeyourself as an enlightened deity and see the universe as a pure land; inother words, you adopt the same vision as that of a buddha. Throughthese techniques and through your meditation, you try to jump intothat state of awareness instantly. This does not mean that you aremaking up something that is not there; instead, you are going directlyand forcefully, yet skillfully, through all of your habitual patterns to theinner state of your own true nature. This true nature is the original,authentic, pristine, enlightened state—which is the nature of allbeings—yet only enlightened awareness fully recognizes this.Therefore, Vajrayana practice is the true and ultimate practice, directand powerful. If you are able to continually maintain this view with-out doubt and hesitation, then you will achieve enlightenment verysoon. For this reason, the Vajrayana is known as the swift diamondpath. By residing in the free, brilliant awareness of our authenticnature, we chop down every habitual pattern and every bit of graspinginstantly within its own natural state. This is known as the ResultantYana.

Our view is very important in determining how our meditationand conduct unfold. In presenting and describing all of these differentviews, Guru Padmasambhava is not saying that you should do this oravoid doing that. He explains these views so that Buddhist practition-ers can understand them better, so that, as Vajrayana practitioners inparticular, we can refresh and restrengthen our Vajrayana view andrealization.�

Khenpo Tsewang Rinpoche in California, 1980____________________________________


came fromKatokMonastery toRiwoche.The way I got to Riwoche is like this: in the Tibetan tradition, sons

would do what their fathers had done before them. My grandfatherOrgyen Tharchok was a ngakpa and a very important person in theadministration ofGochenMonastery.He took a lot of responsibility andwas highly respected for what he did there. He was not a philosopher,but he was very skilled in ritual music and chanting, and he knew a lotabout performing the rituals. My father, Lama Chimed, also learnedthese chants. He was not as expert as grandfather, but he learned themverywell.

So, I followed in my father’s footsteps. When I was young I learnedthe alphabet and how to read. Around Gochen I became quite famousfor being able to read very fast. Everybody said I was a little crazy, but atthe same time theywere very nice tome.

We heard that the Riwoche shedra was looking for new studentsfrom a chief in the Doshul area named Yangchen Paldron, who wasloved by everyone. She asked our father, who was an administrator ofGochen Monastery, if it would be okay to send me to train at Riwocheand return to Gochen and become the Khenpo there. For generations,our family was known as being very well educated and was closely con-nected and important toGochenmonastery, and everyone thought thatI was the right person to be sent to the shedra. I was not the khenpo of

Gochen Monastery when I went toRiwoche, but I was expected to becomethe khenpo.

So Iwas sent toRiwocheMonasteryto study at the shedra. I studied atRiwoche for five years before theChinese came, primarily with KhenpoAshe. It was with him that I studiedmany texts of philosophy, astrology,medicine, and a little Sanskrit—Imainly studied the major scriptures.This is how I have a lineage connec-tion through Katok. It is not so much aconnection with that particular

monastery as the scriptural lineage that came down to Khenpo Ashefrom Mipham Rinpoche, as well as the scriptural lineage he hadreceived from the great Katok Khenpo Ngakchung. From my root lama,I also received all of Longchenpa’s Seven Treasuries (Tib.mdzod bdun),three volumes of Rongzompa’s teachings, and the teachings of KatokpaDampa Deshek, the founder of Katok Monastery. Also in connectionwithKatok,my root lama gaveme the teachings ofGetseMahapandita.There were many great lamas at Katok. In brief, we can say that Ireceived theKatok lineage.

I would say that KhenpoAshe ismy root lama, but I havemany rootlamas, like HH Dilgo Khyentse Rinpoche, HH Dudjom Rinpoche, and

others. Some people say we can have only one root lama, but I think wecan have many. Someone who gives empowerment, transmission, andpith instructions is a root lama. But Khenpo Ashe was particularly kindto me. Before I met him I did not know the Dharma, and he taught meandhelpedme formany years.

TEACHING IN INDIA

Iwas able to complete my studies at Riwoche, and then my family andI went to India. I never became the khenpo at Gochen Monastery,

but I was considered to be very learned while I was at Riwoche.Everybody in my class said I was very good. My classmates would cometo me and ask me to teach them, to explain what the texts were saying,but Iwas not officially one of the teachers.

When we were out of Tibet in a refugee camp in Kalimpong, manypeople wanted to study the Perfection ofWisdom Sutra (Prajnaparamita),someone else wanted to study Mipham Rinpoche’s commentary onChandrakirti’s Entrance to the Middle Way (Madhyamakavatara), andsome people wanted theRootGrammar in Thirty Verses (Sumtak). Beforelong Iwas teaching every day.

Then my family and I moved to Darjeeling for about six months.There I taught Shantideva’sWay of the Bodhisattva (Bodhicharyavatara),the Sumtak grammar, Mipham Rinpoche’s Sherdrel Ketaka, which is hiscontroversial commentary on the ninth chapter of theWay of theBodhisattva, and Mipham’sBeacon of Certainty (nges shes sdronme). Afterthat we went to Bodhgaya and then to Tso Pema. Everywhere I went Iwould endup teaching,which people seemed to appreciate.

In 1965 scholars from all four lineages—Nyingma, Kagyu, Sakya,and Geluk—came together in Mussoorie to discuss how to restrengthen

BRILLIANT LOTUS GARLAND o f GLORIOUS WISDOM

Khunu Rinpoche____________________________________

Scholars gathered in Mussoorie, India, 1965Khenchen Rinpoche standing second from right

____________________________________

Cont inued from page 5


Tibetan Buddhism and culture. At that time, the great Lama KhunuTenzin Gyaltsen Rinpoche was presiding over the gathering as the headteacher. He gave some teachings, mainly on grammar and poetry, andon how to translate Sanskrit into Tibetan. I was also able to personallyreceive some other important teachings from Khunu Rinpoche at thattime. HH Dudjom Rinpoche, who was the head of Nyingma school,asked me to go to Mussoorie to represent the Nyingma school. In 1967he appointed me to go to Varanasi to help found and teach at theNyingma studies department in the Central Institute of Higher TibetanStudies. I served as the head of the Nyingma department for 17 years.During that time, HH Dilgo Khyentse Rinpoche and many otherNyingma teachers were very pleased with my role in the institute andthey askedme to teachonother occasions aswell.

THE TERMA LINEAGE OF TSASUM LINGPA

In addition to kama, I hold many terma lineages. The main terma lin-eage I hold is that of Tsasum Lingpa, which I received through

Gochen Monastery. Before Gochen was built, Tsasum Lingpa went toJowo Zegyal mountain and opened the secret door in the mountain—he identified many sacred spots there and encouraged people to circum-ambulate JowoZegyal.

Both Khenpo Tsewang and I received all of Tsasum Lingpa’s termafrom Gadra Lama Nyima Ozer at Gochen Monastery—he gave useverything related toTsasumLingpa. KhenpoTsewangwas very young at

the time; I think thiswas around1954.Gochen has had many fine lineage holders of Tsasum Lingpa. It was

not a center for philosophy, but sometimes khenpos like SherabKhyentse, Kaltsa Palzang, and Bumchab Norbu would come and hold asmall shedra. There were many great lamas connected with GochenMonastery, like Lama Atsok, Namgyal Norbu, and Mondak Osal. Theydidn’t give many teachings, but they were renowned and dedicated her-mitage practitioners who inspired me a lot. I received theChetsunNyingtik from Lama Atsok. He was a disciple of Sherab Khyentse atGochenMonastery.

My brother, Khenpo Tsewang Dongyal Rinpoche, is a tulku ofSherab Khyentse. In my country, Sherab Khyentse was very famous. Hegave so many empowerments, transmissions, and teachings in theGochen area. I think he was my mother’s grandfather’s brother. Myfather Lama Chimed was a disciple of Sherab Khyentse. My fatherreceived from him the complete cycle of empowerments and readingtransmissions of theTreasury of Precious Terma. I think I even rememberseeing SherabKhyentse one timewhen Iwas very young. I was withmygrandfather on my mother’s side, who was named Maryon KalzangWangyal. He used to take me everywhere with him. One time he and Ivisited Sherab Khyentse at Tsokar Gompa, the Temple at White LakenearGochenMonastery, where I received blessings fromhim.

OTHER LINEAGES HELD BY KHENCHEN

Ihold many other lineages, such as the terma lineages of JatsonNyingpo, Karma Lingpa, and Chogyur Lingpa. I received the

Vajrakilaya terma of Ratna Lingpa from Dzigar Kongtrul Lodro Rabpel.I did not receive all of Ratna Lingpa’s terma, but I did receive hisVajrakilaya. From Dzigar Kongtrul I also received the First Kongtrul’sTreasury of Knowledge, as well as the transmission of the LongchenNyingtik.

Later on, I received transmission of part of the Longchen Nyingtikfrom Chatral Rinpoche, as well as the entire cycle of terma of the greattertön Lhatsun Namkha Jigme. As I mentioned earlier, I received all ofLongchenpa’s Seven Treasuries from my root lama. From amongLongchenpa’s Seven Treasuries, I also received theTreasury of the BasicSpace of Phenomena (chos dbyings mdzod) from Nyala Sherab Ozer, whowas also called Nya Lama, or Nyarong Lama. He was a disciple ofKhenpo Ngakchung, and a very high Dzogchen yogi. I received thiswhenNyaLamawas a very oldman.

InRiwoche, I received both oral transmissions and commentaries ontheGuhyagarbha Tantra from Khenpo Tenzin Dragpa in the form ofKunkhyen Longchenpa’s great commentary entitledChokchuMunsel,and in India from HH Dudjom Rinpoche and HH Dilgo KhyentseRinpoche.

I also hold many transmissions from the Kagyu lineage. From thetulku of Jedrung Champa Jungne at Riwoche Monastery I received

A GLIMPSE INTO THE ANCIENT LINEAGE of KHENCHEN PALDEN SHERAB RINPOCHE

Khenpo Rinpoches in Sarnath, 1972____________________________________


many transmissions of the Taklung Kagyu, such asChakrasamvara, Hevajra, and Vajravarahi. He alsogave all the empowerments, reading transmissions,and oral instructions of Mipham Rinpoche’sYamantaka called the Lord of Life (gshin rje gshed tshebdag), which came fromDumgyaShangtrom.

The first Jedrung Rinpoche was a great tertön andmaster of the Kagyu and Nyingma lineages. One ofhis disciples was Kangyur Rinpoche, who transmittedall of JedrungRinpoche’s terma tome.

From Riwoche Khenpo Dragpa Jangchub Ireceived a large number of transmissions of teachingsof theKagyu andNyingma lineages, as well as generalBuddhist teachings like the Prajnaparamita Sutra. Hetransmitted many short teachings, including the Seven Chapter Prayer(le’u bdunma) and theDiamond Sutra (rdo rje gcod pa), as well as most ofthe SkyTeachings (gnam chos) ofMigyurDorje. I also received part of theSkyTeachings fromHisHoliness PenorRinpoche.

From Dudjom Jigdral Yeshe Dorje I received most of the transmis-sion of the Nyingma kama, as well as the entire Treasury of PreciousTerma. I also received part of the transmission of theRinchenTerdzo fromHH Penor Rinpoche, in Washington, D.C. From Dudjom Rinpoche Ialso received all the empowerments, reading transmissions, and oralinstructions of the Dudjom Tersar, which includes terma from himselfandhis previous incarnation,DudjomLingpa.

Another Tersar collection I received is the Chokling Tersar. Ireceived most of Chogyur Lingpa’s terma from Dilgo KhyentseRinpochewhen Iwas in India.

I have also received many empowerments, transmissions, andinstructions from His Holiness the 14th Dalai Lama, includingKalachakra and many other Kadam teachings. I also received MiphamRinpoche’s Kalachakra lineage from HH Penor Rinpoche in New Yorkin 2007.

As for theChetsunNyingtik, as Imentioned before, I first received itat Gochen Monastery from Lama Atsok. I also received the readingtransmission for the Chetsun Nyingtik from Mipham Rinpoche’s tulkuat Katok Monastery. He also transmitted to me Mipham Rinpoche’sTantric PeacefulManjushri (rgyud lugs ’jam dpal). I received the ChetsunNyingtik from His Holiness Jigme Phuntsok as well when he came toNewYorkCity in the 1990s.

In terms of other Nyingtik teachings, I also hold the transmission ofJigme Lingpa’sNyingtik Tsapo from Dilgo Khyentse Rinpoche andDodrupchen Rinpoche, and I received theNyingtik Yabshi in Tibet frommykhenpo,TenzinDragpa.

All of Buddha Shakyamuni’s and Guru Padmasambhava’s teachings

are extraordinarily special. In particular, I really likeMipham Rinpoche’s lineage. His view is nothingother than the ancient Nyingma lineages of kamaand terma. I particularly like the scholarly approachfollowed by Mipham Rinpoche, Rongzompa, andLongchenpa. Their lineages are important becausethey fully embody Nyingma view, which is so won-derful.

If we look at the entire history of TibetanBuddhism from generation to generation, some-times certain lineages are stronger and at othertimes they’re weaker. For example, during the timeof Minling Terchen in the late 17th century, someof the Nyingma lineages became stronger, but then

later in central Tibet the Nyingma teachings were almost gone. TheNyingma scholarly lineage had almost died out when MiphamRinpoche revitalized it in the 19th century in Kham. In particular, thework of Khyentse Rinpoche, Kongtrul Rinpoche, and MiphamRinpoche revived theNyingma teachings so strongly.

Khyentse Rinpoche and Kongtrul Rinpoche were so kind to futuregenerations in the way they collected and continued so many kama andterma lineages by giving their empowerments, transmissions, and pithinstructions. If they had not done this, all those teachings and practiceswould now be gone. Now when we look back, we can see that justbefore Khyentse Rinpoche and Kongtrul Rinpoche came, all of theTibetan Buddhist lineages were in danger of being lost; not onlyNyingma or Kagyu, Sakya, Geluk, or Kadam, but all of TibetanBuddhism—all of the Ten Great Pillars of the Study Lineage (bshadrgyud ‘degs pa’i ka chen bcu) and the Eight Practice Lineages (sgrub rgyudzin pa’i shing rta che brgyad), everything. But the First Khyentse and FirstKongtrul worked so hard to receive and preserve all the practices andteachings of every lineage of Tibetan Buddhism. This was so kind. Andnot only did they collect these teachings, but they really practiced themand gained accomplishment. For example, throughhiswisdom, the FirstKhyentsewas even able to rediscover the termas of the lineages that hadcompletely disappeared—and not only the texts, but all the empower-ments, transmissions, and oral instructions! And Kongtrul Rinpochewas able to put all of these teachings together perfectly.

It is said that just before a butterlamp completely goes out, it burnseven more brightly. Similarly, Khyentse Rinpoche and KongtrulRinpoche came just before Tibetan Buddhism was almost finished inTibet, and were able to collect and preserve so many of the teachings.Since then, many realized scholars have done so many wonderful thingsit has looked like springtime everywhere! Through their kindness andlegacy, the teachings of theBuddha continue to glow.�

BRILLIANT LOTUS GARLAND o f GLORIOUS WISDOMA GLIMPSE INTO THE ANCIENT LINEAGE of KHENCHEN PALDEN SHERAB RINPOCHE

Khenchen Rinpoche____________________________________


VISIT THE NEW CHISO STORE ONLINE ATwww.padmasambhava.org/chiso

(607) 865-8068 – [email protected]

All proceeds from the Pemai ChisoDharma store sponsor PBC projectsThanks to your kindness, Chiso has been ableto help:

• Education and daily needs of Rinpoches’ nunsand monks in Sarnath, India

• Developing Shantarakshita Library archives• Broadcasting and publishing Rinpoches’ teachings• Commissioning statues and ritual objects for PSL

Thanks for your generous support!

WE OFFER A WIDE RANGE OF DHARMA SUPPLIES AND GIFT IDEAS INCLUDING STATUES, THANGKAS, SADHANAS,MALAS, GAUS, JEWELRY, INCENSE, AND OTHER RITUAL ITEMS TO SUPPORT YOUR MEDITATION AND STUDY.

Summer 2010Opening the WisdomDoor of the GreatGuhyagarbhaThis sixth shedra bookincludes over 500 pagesof teaching on thefoundational text ofthe Inner Tantras.

Summer 2010The Prayer ofKüntuzangpoA commentary on thisfamous Dzogchen teachingthat illustrates how to seeeverything as the arisingdisplay of our ownenlightened awareness.

Fall 2010The Essential Journeyof Life and DeathFresh, accessible advicethat directly addressesour shared experiencesof living and dying, andprovides extensivemeditation instructions ondream yoga and Phowa.

Spring 2011Supreme Wisdom:Commentary onYeshe LamaThis innermost teachingof the Great Perfectionincludes all the practiceinstructions necessaryfor sincere, dedicatedpractitioners to achieveenlightenment in a singlelifetime (restricted text).

Fall 2010Practice Guide ofthe Seven Line Prayerof PadmasambhavaInstructions on how toreceive the unfailing bless-ings of Guru Rinpoche bypracticing this prayer withheartfelt devotion andbodhichitta.


The F ru i t so f Se rv i c e

BY AMANDA LEWIS

The Padma Samye Ling mandala expanded inmany extraordinary ways this year. This incredi-ble flourishing would not have been possiblewithout the joyful effort and thorough attention

of so many members of our devoted sangha, including WesSimon, Pete DeNiro, Shigeru Oyatani, Steve Dorn, DerekSarno, Laura Yorke, Virginia Schnure, Erick Roman, ScearsHarper, Jessica Croll, Greg Burns, Mark Simons, and JordanTaylor.

One of the highlights was the creation of the Sun &Moon Gates, which now serve as the primary entrancewaysto the gonpa. These were designed by Patrick Avice duBuisson as a reflection of the original sun and moon templesfrom Samye monastery and were constructed in many stagesfrom the ground up by PBC Tennessee sangha membersMark Miller, Silas Holsinger, Craig Bialick, and MartinHolsinger. This involved: extending the size of the landing,putting down cement flooring, building concrete walls,framing the inside of the walls, putting up and painting dry-wall, designing ornamental window frames, tiling the floors,constructing a wooden roof covered with copper to perfectlymatch the rest of the gonpa, traditional Tibetan paintinginside the rooms, and installing golden sertos filled withrelics to adorn the roofs.

Some other accomplishments were: building a ramp walk-way that leads to the opening of the sun gate, extending thestone khora path to meet Buddha Amitabha at the entranceof the moon gate, hosting many group meditation retreats,ongoing PBC publishing projects, building and paintingthrones for the four new dakini statues in the main shrine-room, continual additions to the gonpa mural paintings,cookingnutritiousmeals forRinpoches and theSangha, fram-ing and hanging eight stained-glass medicine buddhas in theMedicine Buddha-Vajrakilaya temple, building and installinghand-carved marble signs for the buildings, renovating andrepainting Rinpoches’ retreat cabin, creating a flower gardenwith a fountain outside Rinpoches’ home, oiling and preserv-ing the railing of the Sangha House deck, building andinstalling compost and garbage bins, and repainting the entireexterior of theBodhichitta Inn.�

Rinpoches &Wes installing the Eight Medicine Buddhas - LAIA

Fitting copper roofs on the Sun &Moon Gates - LAIA

Arrival of the stupas at PSL - DRAGPA


Erick, Amanda, &Mark tiling the Moon Gate - LAIA

Steve placing the four stone treasure vases atthe gonpa entrance - AMANDA LEWIS

Surveying the unfolding mandala - DRAGPA

Craig & Silas building roofs for the Sun &Moon Gates-MARTIN HOLSINGER

Lorraine, Laia, John, & Beth painting the Stupaof Descent from the God Realm - AMANDA LEWIS

Kirby & Sandy painting the Stupaof Complete Victory - DRAGPA

Kayo, Virginia, &Wes preparing lunch - DRAGPAKhenpo Rinpoche blessing theStupa of Many Doors - DRAGPA

SOWING NEW SEEDSThere aremany exciting projects starting now that you can help with at PSL:

If you’d like to come help or learnmore, contact Padma Samye Ling at(607) 865-8068, email [email protected], or visit the

PBCwebsite: www.padmasambhava.org/psl.html

To help with PBC projects in your local area, please visit:www.padmasambhava.org/centers.html

• Painting the Eight Great Stupas

• Archiving many Dharma texts inthe Shantarakshita Library

• Joining the chefs cooking in theSangha House kitchen to sustainthe Sangha with delicious, nutri-tious vegetarian food

• Cultivating the PSL veggie gardento provide greens and other freshproduce all summer and fall

• Completing final decorations forthe Sun & Moon Gates

• Building a patio deck for quietreflection around the ground floorof the Sangha House

• Painting the intricate Tibetanwoodwork at the gonpa entrances

• Beautifying the landscape andmaintaining the grounds

• Creating a delightful sitting area byTsogyal Lake


Refuge ceremony at PadmaGochenLing - LIBBA GILLUM MILLERPBC Puerto Rico shedra study group - GEORGE SCHMMINKY

Rinpoches blessing new statues for PBDC shrine- MICHAEL STILES

Chenrezig sand mandala madein Puerto Rico - EDNA DE JESÚS

Rinpoches consecrate the Yeshe Tsogyal House statues- LIBBA GILLUM MILLER

2009 Rongzompa month-long Dzogchen retreat - DRAGPA

Summer practice retreat at Padma Gochen Ling - TRACY MOOREVajrasattva fire puja in NYC

- DRAGPA

2009Year i n Rev i ew


New Yeshe Tsogyal House shrine - MICHAEL NOTT

Vajrapani empowerment in West Palm Beach - RON WAGNER

Vajrapani Empowerment- DEREK SARNO

Mandala tigle appears duringTN consecration- MELANIE WILLIAMS

Refuge ceremony in Tampa - NORMAN MARCHAND

Celebrating Losar & 25th Anniversary ofthe Palm Beach Dharma Center - MICHAEL STILES

Bodhichitta teachings inTampa - NORMAN

MARCHAND

White Tara Empowermentin WPB - DENISE WICKELL

PBC TNMantra Rolling in preparationfor statue consecration - TRACY MOORE

Vajrakilaya Practice in NYC - DRAGPAInstalling Guru Rinpoche statue at Yeshe Tsogyal House

- LIBBA GILLUM MILLER


SHEDRA , YEAR 7 : ANUYOGAshould not think, “I’m just going to apply the view tothis side, or to this area, or in that direction,” or,“Now is the time I should apply this.”Whatever stateor situation arises, such as negative emotions, positiveemotions, or any conceptual names or labels, applythe view at all times, without sorting out or discrimi-nating between your experiences.

The sixteenth samaya is the “Lion-like Samaya.”The lion is often used as an example of fearlessness.Lions almost always roam alone without any fear.Here this means that both Anuyoga practitioners and practitioners ingeneral should maintain the view and keep their practice very personal,without bragging or loudly showing off. These teachings and practiceshave to be kept very quietly, but with confidence. This also includessome degree of not associating with unfamiliar practitioners, unfamiliarpeople, orwith those that are not practicing in a similarway.

The seventeenth samaya is the “Samaya That is Like a SwanCouple.” Swans always go together as a pair or couple, without separat-ing from each other. Here this means that wherever a yogi or yoginigoes, whatever they do, whether they are practic-ing, meditating, or are in the world, they shouldnever separate compassion from their practice.Whatever practices you do, never separate theintention to bring benefit to all living beingsthroughkindness and compassion.

The eighteenth samaya is the “Magician-likeSamaya.” When a magician displays magic, whatyou see is not really real. Even though it looksvery real, it’s not actually real. Similarly, this uni-verse, the five aggregates, and the five elements,all of these are like a magician’s display. It’s all magic, including our-selves. This is really true. Since this is how the nature is, we should tryto keep up this view with mindfulness. Once in awhile we shouldremind ourselves of this until this realization vividly comes.

The nineteenth samaya is the “Pig-like Samaya.” A pig doesn’t dis-criminate between what is clean and what is dirty—everything is usedaccording to the pig’s convenience. Similarly, yogis and yoginis shouldnot get caught by fabrications of “this is good” and “this is bad.” Sortingout good and bad, and following after it is a trap of dualisticmind. In thereality nature, everything is a magical display. All experiences are equalin the state of equanimity. Therefore, we should not get caught up indualistic conceptions of how things appear on the illusion level. Yogisand yoginis should not get tangled up in the traps of hope and fear.

The twentieth samaya is the “Jackal or Wolf-like Samaya.” InTibetan, scavengers like jackals, wolves, foxes, and hyenas are calledcherching. If an opportunity arises to kill anyone or grab anything, theyare always interested; they have no hesitation, no thought of pullingback. Similarly, when yogis and yoginis have realized the true natureand have the abilities that come with that realization, they should help

all beings without any discrimination. They shouldparticularly help those who are miserable, in trouble,or caught in dense emotional states, using everyopportunity to release, liberate, and bring them out oftheir difficulties.

The twenty-first samaya is known as the “SamayaThat is Like a Flash of Lightning.” In Tibetan, this iscalled log. As we all know, when lightning comes, itcomes instantly and without any warning. Theinstant it comes, it brings light to everything in sight.

This means that yogis and yoginis should not delay in their practice. Inorder to achieve enlightenment, they should not slow down—theyshould continually keep up their practices as fast as lightning. Weshould lighten and clear up our body, speech, and mind in order to illu-minate our innerwisdom. In order to bring that light, we shouldn’t slowdown—we should continually keep up this lightning-like samaya.

The twenty-second samaya is known as the “Vulture-like Samaya.”Vultures don’t have any intention to kill others. Even though theymay appear very cruel by scavenging and eating meat, vultures don’t

actually have the intention to kill or hurt others.Similarly, yogis and yoginis should not criticize orblame other yanas. They should not hurt anyone,but always respect and appreciate everyone,whether they are spiritual or following regularsamsaric ways.

The twenty-third samaya is the “Samaya Thatis Like an Excellent King.” A great, excellent kinghas so much concern and thought for all of hissubjects, as well as for his assemblies or retinue.Healways acts with mindfulness, trying to be modest,

as an equal. Similarly, a practitioner who has the realization of the truenature of the dharmadhatu and the wisdom of great blissfulness isinwardly always in that state. Yet their concern, kindness, and compas-sionate thoughts are never demolished or blown away. Rather, thisrealization ignites their concern even more. They are continuouslythinking of ways to help all beings as much as possible, and are con-stantly performing beneficial activities without slowing down orpulling back.

The “Twenty-three Engaging Activity Samayas” of Anuyoga eachuse different metaphors, but the essential point of all the samayas is tokeep your view as vast as the sky and filled with wisdom—this is whatwehave tomaintain.We shouldhave courage, confidence, and fearless-ness, and at the same time we should also be very modest, mindful, andcontent, always engaging in beneficial activities. We should never giveup the skillful means aspect of the practices. We have to continuouslywork to benefit others, while remaining very simple, humble, coura-geous, and committed. That is how we can summarize these samayas—we are taming our old, negative, neurotic habitual patterns and enteringthe path that is free fromgrasping.�

Cont inued from page 17 |

Kindly note: This magazine contains sacred images and should not be disposed of in thetrash. It should either be burned or shredded with the remainder going into clean recycling.

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Documents

Spring/Summer2010 - · PDF file9Complete terma of Terchen Ratna Lingpa(1403–1479),19vols. 10Atermacyclestructuredintermsof the Kama triad of Mahayoga, Anuyoga, and