Difference between revisions of "Khenchen Palden Sherab Rinpoche"
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− | ===Khenchen’s Lineages and Primary Teachers=== | + | ===Khenchen’s [[Lineages]] and Primary [[Teachers]]=== |
[[File:Palden Sherab1.jpg|thumb|250px|]] | [[File:Palden Sherab1.jpg|thumb|250px|]] | ||
− | Of course, all Buddhist lineages come from the Buddha—this is the same for everyone. Buddhism includes both the Sutrayana and Tantrayana. The Sutrayana includes Vinaya, Abhidharma, and all the sutras. All of these teachings came from India to Tibet in the 8th century, when King Trisong Deutsen, Guru Padmasambhava, and Shantarakshita established them there. All of these teachings continue to be completely intact through the present day. | + | Of course, all [[Buddhist]] [[lineages]] come from the Buddha—this is the same for everyone. [[Buddhism]] includes both the [[Sutrayana]] and [[Tantrayana]]. The [[Sutrayana]] includes [[Vinaya]], [[Abhidharma]], and all the [[sutras]]. All of these teachings came from [[India]] to [[Tibet]] in the 8th century, when [[King Trisong Deutsen]], [[Guru Padmasambhava]], and [[Shantarakshita]] established them there. All of these teachings continue to be completely intact through the {{Wiki|present}} day. |
− | As for the tantra teachings, it was mostly Guru Rinpoche and Panchen Vimalamitra who brought them to Tibet, including some that are particularly important for the Nyingma school, such as the teachings of the Eight Great Indian Vidyadharas—Nagarjuna, Prabhahasti, Dhana Sanskrita, Rombhuguhya, Shantigarbha, Humkara, Manjushrimitra, and Vimalamitra. In brief, the Tantrayana includes lineages of the Outer Tantras of Kriya, Upa, Yoga, and the Inner Tantras of Maha, Anu, and Ati. After Guru Rinpoche left Tibet, these lineages continued through his many disciples. The Nyingma school always says that the oral transmission lineage of kama comes through | + | As for the [[tantra]] teachings, it was mostly [[Guru Rinpoche]] and [[Panchen]] [[Vimalamitra]] who brought them to [[Tibet]], [[including]] some that are particularly important for the [[Nyingma school]], such as the teachings of the Eight Great [[Indian]] Vidyadharas—Nagarjuna, [[Prabhahasti]], [[Dhana Sanskrita]], [[Rombhuguhya]], [[Shantigarbha]], [[Humkara]], [[Manjushrimitra]], and [[Vimalamitra]]. In brief, the [[Tantrayana]] includes [[lineages]] of the [[Outer Tantras]] of [[Kriya]], Upa, [[Yoga]], and the [[Inner Tantras]] of [[Maha]], Anu, and Ati. After [[Guru Rinpoche]] left [[Tibet]], these [[lineages]] continued through his many [[disciples]]. The [[Nyingma school]] always says that the [[oral transmission lineage]] of [[kama]] comes through “[[Nyak]], Nub, and Zur.” This refers to [[Nyak]] [[Jnana Kumara]], [[Nubchen Sangye Yeshe]] [[Rinpoche]], and [[Zurchen Shakya Jungne]]. [[Zurchen Shakya Jungne]] transmitted his [[lineage]] to his [[disciple]] Zurchung [[Sherab Drak]], who then transmitted it to his son, Sangdak Drophugpa, who was the “third Zur.” From these great [[lineage masters]], all of the teachings were preserved and continued in an unbroken way up to the {{Wiki|present}} time. These [[lineages]] include all of the [[Nyingma kama]] teachings. |
− | Around the 14th century, Kunkhyen Longchenpa held and preserved all of these lineages as well as others, including many lineages of the Kagyu, Sakya, and Kadam schools. Then about 300 years later, the very bright lineage of Jigme Lingpa continued these teachings. He had visions of Longchenpa three times, and had very high realization. Then particularly in Kham, or eastern Tibet, these lineages passed through Jigme Lingpa’s disciple Dza Trama Drupchen, and on to Jigme Gyalwe Nyugu, which then went to Patrul Rinpoche and others during that time, such as Shechen Gyaltsap, Pema Sang-ngak Tenzin, Gyalse Shenphen Thaye, and Dzogchen Khenpo Pema Benza. All of these lineages then continued through Jamyang Khyentse Wangpo and Jamgon Kongtrul Lodro Thaye. At that time, especially in Kham, the Nyingma, Kagyu, and Sakya lineages shared so much with each other that the lineages brightly flourished. There were so many scholars and siddhas then. | + | Around the 14th century, [[Kunkhyen]] [[Longchenpa]] held and preserved all of these [[lineages]] as well as others, [[including]] many [[lineages]] of the [[Kagyu]], [[Sakya]], and [[Kadam]] schools. Then about 300 years later, the very bright [[lineage]] of [[Jigme Lingpa]] continued these teachings. He had [[visions]] of [[Longchenpa]] three times, and had very high [[realization]]. Then particularly in [[Kham]], or [[eastern Tibet]], these [[lineages]] passed through [[Jigme Lingpa’s]] [[disciple]] Dza Trama [[Drupchen]], and on to [[Jigme Gyalwe Nyugu]], which then went to [[Patrul Rinpoche]] and others during that time, such as [[Shechen Gyaltsap]], [[Pema Sang-ngak Tenzin]], [[Gyalse Shenphen Thaye]], and [[Dzogchen Khenpo]] [[Pema Benza]]. All of these [[lineages]] then continued through [[Jamyang Khyentse Wangpo]] and [[Jamgon Kongtrul Lodro Thaye]]. At that time, especially in [[Kham]], the [[Nyingma]], [[Kagyu]], and [[Sakya lineages]] shared so much with each other that the [[lineages]] brightly flourished. There were so many [[scholars]] and [[siddhas]] then. |
[[File:Palden Sherab1-1.jpg|thumb|250px|]] | [[File:Palden Sherab1-1.jpg|thumb|250px|]] | ||
− | The First Khyentse looked like a Sakyapa, but around that time it didn’t matter whether you were Nyingma, Kagyu, or whatever—everything was so connected. Similarly, the First Kongtrul outwardly appeared like a Kagyupa, but in Kham the Sakya, Kagyu, and Nyingma lineages were all being studied and practiced together. This is what some people call, | + | The [[First Khyentse]] looked like a [[Sakyapa]], but around that time it didn’t {{Wiki|matter}} whether you were [[Nyingma]], [[Kagyu]], or whatever—everything was so connected. Similarly, the First Kongtrul outwardly appeared like a [[Kagyupa]], but in [[Kham]] the [[Sakya]], [[Kagyu]], and [[Nyingma lineages]] were all being studied and practiced together. This is what some [[people]] 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 receive their particular [[empowerments]], [[transmissions]], and instructions. In brief, all of the Eight Great Chariots, or eight main [[schools of Tibetan Buddhism]], are mutually respected and practiced together according to their {{Wiki|individual}} [[lineage]] teachings. |
− | Among the Nyingma monasteries in eastern Tibet, (1) Katok is ancient; it was founded in the 12th century. Katok had the Nyingma teachings of the kama, terma, and pure vision lineages, but it mostly held the kama lineage, and the terma a little less. Afterwards, (2) Palyul Monastery was established in 1665, and around the same time, (3) Dzogchen Monastery was founded by Pema Rigdzin, followed by (4) Shechen Monastery in 1695. These are the four major Nyingma monasteries in eastern Tibet. All the lamas of these lineages were very much connected to one another, including all the Kagyu lamas at places such as Palpung Monastery in Kham. | + | Among the [[Nyingma monasteries]] in [[eastern Tibet]], (1) [[Katok]] is [[ancient]]; it was founded in the 12th century. [[Katok]] had the [[Nyingma teachings]] of the [[kama]], [[terma]], and [[pure vision]] [[lineages]], but it mostly held the [[kama lineage]], and the [[terma]] a little less. Afterwards, (2) [[Palyul Monastery]] was established in 1665, and around the same time, (3) [[Dzogchen Monastery]] was founded by [[Pema Rigdzin]], followed by (4) [[Shechen Monastery]] in 1695. These are the four major [[Nyingma monasteries]] in [[eastern Tibet]]. All the [[lamas]] of these [[lineages]] were very much connected to one another, [[including]] all the [[Kagyu lamas]] at places such as [[Palpung Monastery]] in [[Kham]]. |
− | One way that I fit into these lineages is through Jigme Lingpa, who had many disciples, such as Dza Trama Lama. This is just one lineage, but there are so many lineages through so many disciples, and they are all very much connected to one another. Afterwards, for example, there are the lineages of Patrul Rinpoche, the First Khyentse, and the First Kongtrul, which continued through their disciples, including Mipham Rinpoche. | + | One way that I fit into these [[lineages]] is through [[Jigme Lingpa]], who had many [[disciples]], such as [[Dza Trama Lama]]. This is just one [[lineage]], but there are so many [[lineages]] through so many [[disciples]], and they are all very much connected to one another. Afterwards, for example, there are the [[lineages]] of [[Patrul Rinpoche]], the [[First Khyentse]], and the First Kongtrul, which continued through their [[disciples]], [[including]] [[Mipham Rinpoche]]. |
− | === The Scriptural Lineage of Mipham Rinpoche === | + | === The [[Scriptural]] [[Lineage]] of [[Mipham Rinpoche]] === |
[[File:Palden Sherab21.jpg|thumb|250px|]] | [[File:Palden Sherab21.jpg|thumb|250px|]] | ||
− | One of the main lineages I hold is that of Mipham Rinpoche. His lineage is mostly a kama lineage, or perhaps you could say a shedra or scriptural lineage. I trace my connection back to Mipham Rinpoche through one of his direct disciples, Khenpo Kunpal, as well as Katok Situ Chokyi Gyamtso, who was the head lama of Katok Monastery at that time. Khenpo Kunpal passed the lineage to Khenpo Lekshe Jorden of Katok Monastery. Khenpo Jorden was at Katok in the early 20th century at the same time as the famous master Khenpo Ngakchung. From Khenpo Jorden, the Mipham lineage passed to Khenpo Nuden; from Khenpo Nuden to Thubten Ozer Gyaltsen and Getse Gyurme Tenpai Namgyal, then to my main teacher, Khenpo Tenzin Dragpa. Most of the khenpos I just mentioned after Khenpo Kunpal lived at Katok Monastery around the same time, and Tenzin Dragpa received teachings from all of them, so my Mipham lineage comes through Katok. | + | One of the main [[lineages]] I hold is that of [[Mipham Rinpoche]]. His [[lineage]] is mostly a [[kama lineage]], or perhaps you could say a [[shedra]] or [[scriptural]] [[lineage]]. I trace my connection back to [[Mipham Rinpoche]] through one of his direct [[disciples]], [[Khenpo Kunpal]], as well as [[Katok Situ]] Chokyi [[Gyamtso]], who was the head [[lama]] of [[Katok Monastery]] at that time. [[Khenpo Kunpal]] passed the [[lineage]] to [[Khenpo]] Lekshe Jorden of [[Katok Monastery]]. [[Khenpo]] Jorden was at [[Katok]] in the early 20th century at the same time as the famous [[master]] [[Khenpo Ngakchung]]. From [[Khenpo]] Jorden, the [[Mipham]] [[lineage]] passed to [[Khenpo Nuden]]; from [[Khenpo Nuden]] to Thubten Ozer [[Gyaltsen]] and [[Getse]] [[Gyurme]] Tenpai [[Namgyal]], then to my main [[teacher]], [[Khenpo]] Tenzin Dragpa. Most of the [[khenpos]] I just mentioned after [[Khenpo Kunpal]] lived at [[Katok Monastery]] around the same time, and Tenzin Dragpa received teachings from all of them, so my [[Mipham]] [[lineage]] comes through [[Katok]]. |
− | My main teacher’s given name was Tenzin Dragpa, but he was also called Khenpo Ashe, Khenpo Ashu, and Pema Rangdrol. He is called Ashu only in the area of Nyarong. I met Khenpo Ashe when I studied at the shedra of Riwoche Monastery. Riwoche is very large, and is the main Taklung Kagyu monastery in Kham. | + | My main teacher’s given [[name]] was Tenzin Dragpa, but he was also called [[Khenpo]] Ashe, [[Khenpo]] Ashu, and [[Pema]] Rangdrol. He is called Ashu only in the area of Nyarong. I met [[Khenpo]] Ashe when I studied at the [[shedra]] of [[Riwoche Monastery]]. [[Riwoche]] is very large, and is the main [[Taklung Kagyu]] [[monastery]] in [[Kham]]. |
− | The way that Khenpo Ashe came to Riwoche goes back to the late 19th and early 20th centuries. At Riwoche, there were three high lamas who held the rank of kyabgon or His Holiness—Jedrung Rinpoche, Phakchok Rinpoche, and Shabdrung Rinpoche. Due to various circumstances, the shedra at Riwoche Monastery was temporarily stopped and Phakchok Rinpoche in particular wanted the shedra reestablished. He decided to invite a very learned khenpo from the Nyingma tradition to direct the shedra at Riwoche. So he wrote to Dzongsar Khyentse Chokyi Lodro for a recommendation. He asked Dzongsar Khyentse to name someone from one of the big Nyingma monasteries, such as Katok, Dzogchen, or Shechen. After Khyentse Chokyi Lodro corresponded with the head of Katok Monastery, Katok Ontrul, Dzongsar Khyentse replied that the best choice would be my teacher, Khenpo Tenzin Dragpa, or as we called him, Khenpo Ashe. He was one of the best younger khenpos at Katok then. In fact, when Khenpo Tenzin Dragpa was sent to Riwoche Monastery, many senior monks at Katok were very unhappy that they were sending away one of their best khenpos. This was my khenpo! So this is how Khenpo Ashe came from Katok Monastery to Riwoche. | + | The way that [[Khenpo]] Ashe came to [[Riwoche]] goes back to the late 19th and early 20th centuries. At [[Riwoche]], there were three high [[lamas]] who held the rank of [[kyabgon]] or His Holiness—Jedrung [[Rinpoche]], [[Phakchok Rinpoche]], and [[Shabdrung Rinpoche]]. Due to various circumstances, the [[shedra]] at [[Riwoche Monastery]] was temporarily stopped and [[Phakchok Rinpoche]] in particular wanted the [[shedra]] reestablished. He decided to invite a very learned [[khenpo]] from the [[Nyingma tradition]] to direct the [[shedra]] at [[Riwoche]]. So he wrote to [[Dzongsar Khyentse Chokyi Lodro]] for a recommendation. He asked [[Dzongsar Khyentse]] to [[name]] someone from one of the big [[Nyingma monasteries]], such as [[Katok]], [[Dzogchen]], or [[Shechen]]. After [[Khyentse Chokyi Lodro]] corresponded with the head of [[Katok Monastery]], [[Katok]] [[Ontrul]], [[Dzongsar Khyentse]] replied that the best choice would be my [[teacher]], [[Khenpo]] Tenzin Dragpa, or as we called him, [[Khenpo]] Ashe. He was one of the best younger [[khenpos]] at [[Katok]] then. In fact, when [[Khenpo]] Tenzin Dragpa was sent to [[Riwoche Monastery]], many [[senior monks]] at [[Katok]] were very [[unhappy]] that they were sending away one of their best [[khenpos]]. This was my [[khenpo]]! So this is how [[Khenpo]] Ashe came from [[Katok Monastery]] to [[Riwoche]]. |
− | The way I got to Riwoche is like this: in the Tibetan tradition, sons would do what their fathers had done before them. My grandfather Orgyen Tharchok was a ngakpa and a very important person in the administration of Gochen Monastery. He took a lot of responsibility and was 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 lot about performing the rituals. My father, Lama Chimed, also learned these chants. He was not as expert as grandfather, but he learned them very well. | + | The way I got to [[Riwoche]] is like this: in the [[Tibetan tradition]], sons would do what their fathers had done before them. My grandfather [[Orgyen]] Tharchok was a [[ngakpa]] and a very important [[person]] in the administration of [[Gochen Monastery]]. He took a lot of {{Wiki|responsibility}} and was 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 lot about performing the [[rituals]]. My father, [[Lama]] Chimed, also learned these [[chants]]. He was not as expert as grandfather, but he learned them very well. |
− | So, I followed in my father’s footsteps. When I was young I learned the alphabet and how to read. Around Gochen I became quite famous for being able to read very fast. Everybody said I was a little crazy, but at the same time they were very nice to me. | + | So, I followed in my father’s footsteps. When I was young I learned the [[alphabet]] and how to read. Around Gochen I became quite famous for being able to read very fast. Everybody said I was a little crazy, but at the same time they were very nice to me. |
− | We heard that the Riwoche shedra was looking for new students from a chief in the Doshul area named Yangchen Paldron, who was loved by everyone. She asked our father, who was an administrator of Gochen Monastery, if it would be okay to send me to train at Riwoche and return to Gochen and become the Khenpo there. For generations, our family was known as being very well educated and was closely connected and important to Gochen monastery, and everyone thought that I was the right person to be sent to the shedra. I was not the khenpo of Gochen Monastery when I went to Riwoche, but I was expected to become the khenpo. | + | We heard that the [[Riwoche]] [[shedra]] was looking for new students from a chief in the Doshul area named [[Yangchen]] Paldron, who was loved by everyone. She asked our father, who was an administrator of [[Gochen Monastery]], if it would be okay to send me to train at [[Riwoche]] and return to Gochen and become the [[Khenpo]] there. For generations, our [[family]] was known as being very well educated and was closely connected and important to [[Gochen monastery]], and everyone [[thought]] that I was the right [[person]] to be sent to the [[shedra]]. I was not the [[khenpo]] of [[Gochen Monastery]] when I went to [[Riwoche]], but I was expected to become the [[khenpo]]. |
[[File:Palden Sherab51.jpg|thumb|250px|]] | [[File:Palden Sherab51.jpg|thumb|250px|]] | ||
− | So I was sent to Riwoche Monastery to study at the shedra. I studied at Riwoche for five years before the Chinese came, primarily with Khenpo Ashe. It was with him that I studied many texts of philosophy, astrology, medicine, and a little Sanskrit—I mainly studied the major scriptures. This is how I have a lineage connection through Katok. It is not so much a connection with that particular monastery as the scriptural lineage that came down to Khenpo Ashe from Mipham Rinpoche, as well as the scriptural lineage he had received 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 Katokpa Dampa Deshek, the founder of Katok Monastery. Also in connection with Katok, my root lama gave me the teachings of Getse Mahapandita. There were many great lamas at Katok. In brief, we can say that I received the Katok lineage. | + | So I was sent to [[Riwoche Monastery]] to study at the [[shedra]]. I studied at [[Riwoche]] for five years before the {{Wiki|Chinese}} came, primarily with [[Khenpo]] Ashe. It was with him that I studied many texts of [[philosophy]], [[astrology]], [[medicine]], and a little Sanskrit—I mainly studied the major [[scriptures]]. This is how I have a [[lineage]] connection through [[Katok]]. It is not so much a connection with that particular [[monastery]] as the [[scriptural]] [[lineage]] that came down to [[Khenpo]] Ashe from [[Mipham Rinpoche]], as well as the [[scriptural]] [[lineage]] he had received 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 [[Katokpa Dampa Deshek]], the founder of [[Katok Monastery]]. Also in connection with [[Katok]], my [[root lama]] gave me the teachings of [[Getse Mahapandita]]. There were many great [[lamas]] at [[Katok]]. In brief, we can say that I received the [[Katok]] [[lineage]]. |
− | I would say that Khenpo Ashe is my root lama, but I have many root lamas, like H.H. Dilgo Khyentse Rinpoche, H.H. Dudjom Rinpoche, and others. Some people say we can have only one root lama, but I think we can have many. Someone who gives empowerment, transmission, and pith instructions is a root lama. But Khenpo Ashe was particularly kind to me. Before I met him I did not know the Dharma, and he taught me and helped me for many years. | + | I would say that [[Khenpo]] Ashe is my [[root lama]], but I have many [[root lamas]], like H.H. [[Dilgo Khyentse Rinpoche]], H.H. [[Dudjom Rinpoche]], and others. Some [[people]] say we can have only one [[root lama]], but I think we can have many. Someone who gives [[empowerment]], [[transmission]], and [[pith instructions]] is a [[root lama]]. But [[Khenpo]] Ashe was particularly kind to me. Before I met him I did not know the [[Dharma]], and he [[taught]] me and helped me for many years. |
− | === Khenpo Tsewang Rinpoche Tells the Story of Khen Rinpoche Giving a Dharma Talk at Riwoche === | + | === [[Khenpo Tsewang Rinpoche]] Tells the Story of [[Khen Rinpoche]] Giving a [[Dharma Talk]] at [[Riwoche]] === |
− | In Riwoche Monastery, there are three departments: the (1) Sarma Dratsang, (2) Nyingma Dratsang, and (3) Dratsang Dratsang. These three monastic colleges were always competing with one another, trying to prove who was better. Khenchen Rinpoche was placed in the Sarma Dratsang, when he came to Riwoche. The Nyingma Dratsang had another good student who was very smart. According to the Vinaya teachings of the Buddha, at the end of the Yarney three-month retreat, practitioners have a Gakye ceremony for releasing the summer retreat rules, and everyone has a party. Gakye means to “open or lift the restrictions.” The night just before the end of the summer retreat, it is traditional that all of the shedra students from all of the three departments gather and some of them give Dharma talks on what they’ve been studying. This is a big traditional ceremony that lasts all night until dawn the next morning. | + | In [[Riwoche Monastery]], there are three departments: the (1) [[Sarma]] [[Dratsang]], (2) [[Nyingma Dratsang]], and (3) [[Dratsang]] [[Dratsang]]. These three [[monastic]] {{Wiki|colleges}} were always competing with one another, trying to prove who was better. [[Khenchen]] [[Rinpoche]] was placed in the [[Sarma]] [[Dratsang]], when he came to [[Riwoche]]. The [[Nyingma Dratsang]] had another good [[student]] who was very [[smart]]. According to the [[Vinaya]] [[teachings of the Buddha]], at the end of the Yarney [[three-month retreat]], practitioners have a Gakye {{Wiki|ceremony}} for releasing the [[summer retreat]] {{Wiki|rules}}, and everyone has a party. Gakye means to “open or lift the restrictions.” The night just before the end of the [[summer retreat]], it is [[traditional]] that all of the [[shedra]] students from all of the three departments [[gather]] and some of them give [[Dharma]] talks on what they’ve been studying. This is a big [[traditional]] {{Wiki|ceremony}} that lasts all night until dawn the next morning. |
− | In order to talk during these concluding ceremonies, you have to sign up and request permission in advance, since there may be many monks who want to talk. About a week before the ceremony, Khen Rinpoche decided with his friends that he would talk, but he didn’t sign up or let the administrator know because he wanted it to be a surprise. Behind the scenes, they secretly organized everything. | + | In order to talk during these concluding {{Wiki|ceremonies}}, you have to sign up and request permission in advance, since there may be many [[monks]] who want to talk. About a [[week]] before the {{Wiki|ceremony}}, [[Khen Rinpoche]] decided with his friends that he would talk, but he didn’t sign up or let the administrator know because he wanted it to be a surprise. Behind the scenes, they secretly organized everything. |
[[File:Palden Sherab32.jpg|thumb|250px|]] | [[File:Palden Sherab32.jpg|thumb|250px|]] | ||
− | That night there was such a big audience—there were many tulkus and khenpos, and about one hundred monks and two hundred lay people who came to hear the final talks of the summer retreat, and to give offerings to the monks who had been studying. The entire room was completely bright from all of the butter lamps that had been offered. After everyone completed the Gyunchag Sumpa ceremony of purification, prostrations, and recitation of certain Vinaya sutras, some monks asked if Khen Rinpoche had already given his name to the monitor, and he didn’t say anything—he just sat there. | + | That night there was such a big audience—there were many [[tulkus]] and [[khenpos]], and about one hundred [[monks]] and two hundred [[lay people]] who came to hear the final talks of the [[summer retreat]], and to give [[offerings]] to the [[monks]] who had been studying. The entire room was completely bright from all of the [[butter lamps]] that had been [[offered]]. After everyone completed the Gyunchag [[Sumpa]] {{Wiki|ceremony}} of [[purification]], [[prostrations]], and {{Wiki|recitation}} of certain [[Vinaya]] [[sutras]], some [[monks]] asked if [[Khen Rinpoche]] had already given his [[name]] 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 and the head khenpo opens the event with a few auspicious words and prayers, the first person on the list has to get up and begin their talk. During the long mandala offering, Khen Rinpoche noticed that the smart student from the Nyingma Dratsang began moving around as if he was about to stand up, but before he could, Khen Rinpoche immediately stood up, put his small monk’s robe on the floor, made three prostrations to the shrine, and then stood there. The mandala offering wasn’t even finished yet! | + | According to the {{Wiki|ceremony}}, right after everyone [[chants]] a [[long mandala offering]] and the head [[khenpo]] opens the event with a few [[auspicious]] words and [[prayers]], the first [[person]] on the list has to get up and begin their talk. During the [[long mandala offering]], [[Khen Rinpoche]] noticed that the [[smart]] [[student]] from the [[Nyingma Dratsang]] began moving around as if he was about to stand up, but before he could, [[Khen Rinpoche]] immediately stood up, put his small [[monk’s]] robe on the floor, made three [[prostrations]] to the [[shrine]], and then stood there. The [[mandala offering]] wasn’t even finished yet! |
− | Khen Rinpoche later told me that for a few moments he was a little nervous because he didn’t know what he was going to say, but then he began by praising the Buddha and all the great Indian and Tibetan lineage masters. He talked about how the Buddha previously developed bodhichitta and accumulated merit, and how he came into this world and reached enlightenment in the context of his twelve deeds. The Buddha’s principle deed was teaching the Dharma, so Khen Rinpoche continued by explaining the scriptural lineage (lung tenpa) and realization lineage (tokpa tenpa) of the Buddha’s teaching. The scriptural lineage includes the three turnings of the Wheel of Dharma according to the Buddha’s own words and according to the main Indian and Tibetan commentaries on the Buddha’s teachings. The realization lineage discusses how to apply these teachings in meditation and practice. Khen Rinpoche then discussed the history of how these lineages developed and spread in India and Tibet. | + | [[Khen Rinpoche]] later told me that for a few moments he was a little nervous because he didn’t know what he was going to say, but then he began by praising the [[Buddha]] and all the great [[Indian]] and [[Tibetan]] [[lineage masters]]. He talked about how the [[Buddha]] previously developed [[bodhichitta]] and [[accumulated]] [[merit]], and how he came into this [[world]] and reached [[enlightenment]] in the context of his [[twelve deeds]]. The [[Buddha’s]] [[principle]] [[deed]] was [[teaching]] the [[Dharma]], so [[Khen Rinpoche]] continued by explaining the [[scriptural]] [[lineage]] (lung tenpa) and [[realization]] [[lineage]] (tokpa tenpa) of the [[Buddha’s teaching]]. The [[scriptural]] [[lineage]] includes the [[three turnings of the Wheel of Dharma]] according to the [[Buddha’s]] [[own]] words and according to the main [[Indian]] and [[Tibetan]] commentaries on the [[Buddha’s teachings]]. The [[realization]] [[lineage]] discusses how to apply these teachings in [[meditation]] and practice. [[Khen Rinpoche]] then discussed the history of how these [[lineages]] developed and spread in [[India]] and [[Tibet]]. |
− | When the lineages of scripture and practice are combined together, they are understood in terms of ground, path, and result. The ground is divided into relative truth and absolute truth, the path is divided into the two accumulations of merit and wisdom, and the result includes the dharmakaya and the rupakaya. Khen Rinpoche discussed each of these topics in detail. | + | When the [[lineages]] of [[scripture]] and practice are combined together, they are understood in terms of ground, [[path]], and result. The ground is divided into [[relative truth]] and [[absolute truth]], the [[path]] is divided into the [[two accumulations]] of [[merit]] and [[wisdom]], and the result includes the [[dharmakaya]] and the [[rupakaya]]. [[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 mostly based on five ancient Hindu systems that believe in either realism or nihilism, or a combination of the two. In contrast, Buddhism can be divided into the four schools of Vaibashika, Sautrantika, Mind-Only, and Madhyamaka. The final result of studying and practicing Buddhism can be summarized according to the three, four, or five kayas, and the five wisdoms, and can be understood in terms of two categories: the vast and the profound. Khen Rinpoche taught the subtle points of all of these topics, and thoroughly discussed the nature, characteristics, and distinctions of everything he talked about. | + | He also talked about how in general, there are two types of [[religion]]: [[Buddhist]] and [[non-Buddhist]]. [[Non-Buddhist]] [[religions]] are mostly based on five [[ancient]] [[Hindu]] systems that believe in either [[realism]] or [[nihilism]], or a combination of the two. In contrast, [[Buddhism]] can be divided into the [[four schools]] of [[Vaibashika]], [[Sautrantika]], [[Mind-Only]], and [[Madhyamaka]]. The final result of studying and [[practicing Buddhism]] can be summarized according to the three, four, or [[five kayas]], and the [[five wisdoms]], and can be understood in terms of two categories: the vast and the profound. [[Khen Rinpoche]] [[taught]] the {{Wiki|subtle}} points of all of these topics, and thoroughly discussed the [[nature]], [[characteristics]], and {{Wiki|distinctions}} of everything he talked about. |
− | His teaching was mainly based his talk on Longchenpa’s Treasury of Doctrine (sdrub mtha’ mdzod) and Mipham Rinpoche’s Gateway to Knowledge (mkhas ’jug), as well as Longchenpa’s Treasure of WishFulfillment (yid zhin mdzod), a Vinaya sutra known as the Beautiful Lotus Garland, Chandrakiriti’s Entrance to the Middle Way (Madhyamakavatara), Nagarjuna’s Root Verses on Madhyamaka (Mula-madyamaka-prajna), and teachings by Shantarakshita and Acharya Bhavya. | + | His [[teaching]] was mainly based his talk on [[Longchenpa’s]] Treasury of [[Doctrine]] (sdrub mtha’ [[mdzod]]) and [[Mipham Rinpoche’s]] [[Gateway to Knowledge]] (mkhas ’jug), as well as [[Longchenpa’s]] [[Treasure]] of WishFulfillment (yid zhin [[mdzod]]), a [[Vinaya sutra]] known as the Beautiful [[Lotus]] [[Garland]], Chandrakiriti’s Entrance to the [[Middle Way]] ([[Madhyamakavatara]]), [[Nagarjuna’s]] [[Root Verses]] on [[Madhyamaka]] (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 monitor had to ask him to pause so that everyone could go to the bathroom. After everyone returned, Khen Rinpoche continued his Dharma talk, and again he talked for so long that the monitor asked him to pause so that everyone could take another break! This happened three or four times, so he really ended up talking all night long for about six or seven hours! Khen Rinpoche still had more to say, but dawn was about to come, so he stopped. Traditionally, the sunlight of dawn marks the official conclusion of the ceremony. | + | [[Khen Rinpoche]] talked for a long time. In fact, he talked for so long that the monitor had to ask him to pause so that everyone could go to the bathroom. After everyone returned, [[Khen Rinpoche]] continued his [[Dharma talk]], and again he talked for so long that the monitor asked him to pause so that everyone could take another break! This happened three or four times, so he really ended up talking all night long for about six or seven hours! [[Khen Rinpoche]] still had more to say, but dawn was about to come, so he stopped. [[Traditionally]], the sunlight of dawn marks the official conclusion of the {{Wiki|ceremony}}. |
− | Everyone was amazed. People said that he must not be just a regular man, but that the famous dharmapala Jowo Zegyal near Gochen Monastery must have entered into his heart and brain! The head abbot and Khenchen’s main teacher, Tenzin Dragpa, was laughing, he was so pleased. Everybody in the Sarma Dratsang was also very happy because Khen Rinpoche had represented their department so well. The Gochen villagers who went to the ceremony were talking so much about how Lama Chimed’s son, Palden Sherab did so well! Everyone was so proud. | + | Everyone was amazed. [[People]] said that he must not be just a regular man, but that the famous [[dharmapala]] [[Jowo Zegyal]] near [[Gochen Monastery]] must have entered into his [[heart]] and {{Wiki|brain}}! The head [[abbot]] and Khenchen’s main [[teacher]], Tenzin Dragpa, was laughing, he was so [[pleased]]. Everybody in the [[Sarma]] [[Dratsang]] was also very [[happy]] because [[Khen Rinpoche]] had represented their department so well. The Gochen villagers who went to the {{Wiki|ceremony}} were talking so much about how [[Lama]] Chimed’s son, [[Palden Sherab]] did so well! Everyone was so proud. |
− | === Teaching in India === | + | === [[Teaching]] in [[India]] === |
− | I was able to complete my studies at Riwoche, and then my family and I 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 come to me and ask me to teach them, to explain what the texts were saying, but I was not officially one of the teachers. | + | I was able to complete my studies at [[Riwoche]], and then my [[family]] and I 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 come to me and ask me to teach them, to explain what the texts were saying, but I was not officially one of the [[teachers]]. |
[[File:Palden Sherab08.jpg|thumb|250px|]] | [[File:Palden Sherab08.jpg|thumb|250px|]] | ||
− | When we were out of Tibet in a refugee camp in Kalimpong, many people wanted to study the Perfection of Wisdom Sutra (Prajnaparamita), someone else wanted to study Mipham Rinpoche’s commentary on Chandrakirti’s Entrance to the Middle Way (Madhyamakavatara), and some people wanted the Root Grammar in Thirty Verses (Sumtak). Before long I was teaching every day. | + | When we were out of [[Tibet]] in a refugee camp in [[Kalimpong]], many [[people]] wanted to study the [[Perfection of Wisdom Sutra]] ([[Prajnaparamita]]), someone else wanted to study [[Mipham Rinpoche’s]] commentary on [[Chandrakirti’s]] Entrance to the [[Middle Way]] ([[Madhyamakavatara]]), and some [[people]] wanted the [[Root]] {{Wiki|Grammar}} in Thirty Verses (Sumtak). Before long I was [[teaching]] every day. |
− | Then my family and I moved to Darjeeling for about six months. There I taught Shantideva’s Way of the Bodhisattva (Bodhicharyavatara), the Sumtak grammar, Mipham Rinpoche’s Sherdrel Ketaka, which is his controversial commentary on the ninth chapter of the Way of the Bodhisattva, and Mipham’s Beacon of Certainty (nges shes sdron me). After that we went to Bodhgaya and then to Tso Pema. Everywhere I went I would end up teaching, which people seemed to appreciate. | + | Then my [[family]] and I moved to {{Wiki|Darjeeling}} for about six months. There I [[taught]] [[Shantideva’s]] [[Way of the Bodhisattva]] ([[Bodhicharyavatara]]), the Sumtak {{Wiki|grammar}}, [[Mipham Rinpoche’s]] Sherdrel Ketaka, which is his controversial commentary on the ninth [[chapter]] of the [[Way of the Bodhisattva]], and [[Mipham’s]] [[Beacon of Certainty]] ([[nges shes]] sdron me). After that we went to [[Bodhgaya]] and then to [[Tso Pema]]. Everywhere I went I would end up [[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 Tibetan Buddhism and culture. At that time, the great Lama Khunu Tenzin Gyaltsen Rinpoche was presiding over the gathering as the head teacher. He gave some teachings, mainly on grammar and poetry, and on how to translate Sanskrit into Tibetan. I was also able to personally receive some other important teachings from Khunu Rinpoche at that time. H.H. Dudjom Rinpoche, who was the head of Nyingma school, asked me to go to Mussoorie to represent the Nyingma school. In 1967 he appointed me to go to Varanasi to help found and teach at the Nyingma studies department in the Central Institute of Higher Tibetan Studies. I served as the head of the Nyingma department for 17 years. During that time, H.H. Dilgo Khyentse Rinpoche and many other Nyingma teachers were very pleased with my role in the institute and they asked me to teach on other occasions as well. | + | In 1965 [[scholars]] from all four lineages—Nyingma, [[Kagyu]], [[Sakya]], and Geluk—came together in Mussoorie to discuss how to restrengthen [[Tibetan Buddhism]] and {{Wiki|culture}}. At that time, the great [[Lama]] Khunu [[Tenzin Gyaltsen]] [[Rinpoche]] was presiding over the [[gathering]] as the head [[teacher]]. He gave some teachings, mainly on {{Wiki|grammar}} and [[poetry]], and on how to translate [[Sanskrit]] into [[Tibetan]]. I was also able to personally receive some other important teachings from [[Khunu Rinpoche]] at that time. H.H. [[Dudjom Rinpoche]], who was the head of [[Nyingma school]], asked me to go to Mussoorie to represent the [[Nyingma school]]. In 1967 he appointed me to go to [[Varanasi]] to help found and teach at the [[Nyingma]] studies department in the [[Central Institute of Higher Tibetan Studies]]. I served as the head of the [[Nyingma]] department for 17 years. During that time, H.H. [[Dilgo Khyentse Rinpoche]] and many other [[Nyingma teachers]] were very [[pleased]] with my role in the institute and they asked me to teach on other occasions as well. |
− | === The Terma Lineage of Tsasum Lingpa === | + | === The [[Terma Lineage]] of [[Tsasum Lingpa]] === |
− | In addition to kama, I hold many terma lineages. The main lineage I hold is that of Tsasum Lingpa, which I received through Gochen Monastery. Before Gochen was built, Tsasum Lingpa went to Jowo Zegyal mountain and opened the secret door in the mountain—he identified many sacred spots there and encouraged people to circumambulate Jowo Zegyal. | + | In addition to [[kama]], I hold many [[terma lineages]]. The main [[lineage]] I hold is that of [[Tsasum Lingpa]], which I received through [[Gochen Monastery]]. Before Gochen was built, [[Tsasum Lingpa]] went to [[Jowo Zegyal]] mountain and opened the secret door in the mountain—he identified many [[sacred]] spots there and encouraged [[people]] to circumambulate [[Jowo Zegyal]]. |
− | Both Khenpo Tsewang and I received all of Tsasum Lingpa’s terma from Gadra Lama Nyima Ozer at Gochen Monastery—he gave us everything related to Tsasum Lingpa. Khenpo Tsewang was very young at the time; I think this was around 1954. | + | Both [[Khenpo]] [[Tsewang]] and I received all of [[Tsasum Lingpa’s]] [[terma]] from Gadra [[Lama]] [[Nyima Ozer]] at Gochen Monastery—he gave us everything related to [[Tsasum Lingpa]]. [[Khenpo]] [[Tsewang]] was very young at the time; I think this was around 1954. |
− | Gochen has had many fine lineage holders of Tsasum Lingpa. It was not a center for philosophy, but sometimes khenpos like Sherab Khyentse, Kaltsa Palzang, and Bumchab Norbu would come and hold a small shedra. There were many great lamas connected with Gochen Monastery, like Lama Atsok, Namgyal Norbu, and Mondak Osal. They didn’t give many teachings, but they were renowned and dedicated hermitage practitioners who inspired me a lot. I received the Chetsun Nyingtik from Lama Atsok. He was a disciple of Sherab Khyentse at Gochen Monastery. | + | Gochen has had many fine [[lineage holders]] of [[Tsasum Lingpa]]. It was not a center for [[philosophy]], but sometimes [[khenpos]] like Sherab Khyentse, Kaltsa Palzang, and Bumchab Norbu would come and hold a small [[shedra]]. There were many great [[lamas]] connected with [[Gochen Monastery]], like [[Lama]] Atsok, [[Namgyal]] Norbu, and Mondak Osal. They didn’t give many teachings, but they were renowned and dedicated [[hermitage]] practitioners who inspired me a lot. I received the [[Chetsun Nyingtik]] from [[Lama]] Atsok. He was a [[disciple]] of Sherab Khyentse at [[Gochen Monastery]]. |
− | My brother, Khenpo Tsewang Dongyal Rinpoche, is a tulku of Sherab Khyentse. In my country, Sherab Khyentse was very famous. He gave so many empowerments, transmissions, and teachings in the Gochen area. I think he was my mother’s grandfather’s brother. My father Lama Chimed was a disciple of Sherab Khyentse. My father received from him the complete cycle of empowerments and reading transmissions of the Treasury of Precious Terma. I think I even remember seeing Sherab Khyentse one time when I was very young. I was with my grandfather on my mother’s side, who was named Maryon Kalzang Wangyal. He used to take me everywhere with him. One time he and I visited Sherab Khyentse at Tsokar Gompa, the Temple at White Lake near Gochen Monastery, where I received blessings from him. | + | My brother, [[Khenpo Tsewang Dongyal Rinpoche]], is a [[tulku]] of Sherab Khyentse. In my country, Sherab Khyentse was very famous. He gave so many [[empowerments]], [[transmissions]], and teachings in the Gochen area. I think he was my mother’s grandfather’s brother. My father [[Lama]] Chimed was a [[disciple]] of Sherab Khyentse. My father received from him the complete cycle of [[empowerments]] and reading [[transmissions]] of the Treasury of [[Precious]] [[Terma]]. I think I even remember [[seeing]] Sherab Khyentse one time when I was very young. I was with my grandfather on my mother’s side, who was named Maryon Kalzang [[Wangyal]]. He used to take me everywhere with him. One time he and I visited Sherab Khyentse at Tsokar [[Gompa]], the [[Temple]] at White Lake near [[Gochen Monastery]], where I received [[blessings]] from him. |
− | === Other Lineages Held by Khenchen === | + | === Other [[Lineages]] Held by [[Khenchen]] === |
[[File:Palden Sherab06.jpg|thumb|250px|]] | [[File:Palden Sherab06.jpg|thumb|250px|]] | ||
− | I hold many other lineages, such as the terma lineages of Jatson Nyingpo, 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 his Vajrakilaya. From Dzigar Kongtrul I also received the First Kongtrul’s Treasury of Knowledge, as well as the transmission of the Longchen Nyingtik. | + | I hold many other [[lineages]], such as the [[terma lineages]] of [[Jatson Nyingpo]], [[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 his [[Vajrakilaya]]. From [[Dzigar Kongtrul]] I also received the First [[Kongtrul’s]] [[Treasury of Knowledge]], as well as the [[transmission]] of the [[Longchen Nyingtik]]. |
− | Later on, I received transmission of part of the Longchen Nyingtik from Chatral Rinpoche, as well as the entire cycle of terma of the great tertön Lhatsun Namkha Jigme. As I mentioned earlier, I received all of Longchenpa’s Seven Treasuries from my root lama. From among Longchenpa’s Seven Treasuries, I also received the Treasury of the Basic Space of Phenomena (chos dbyings mdzod) from Nyala Sherab Ozer, who was also called Nya Lama, or Nyarong Lama. He was a disciple of Khenpo Ngakchung, and a very high Dzogchen yogi. I received this when Nya Lama was a very old man. | + | Later on, I received [[transmission]] of part of the [[Longchen Nyingtik]] from [[Chatral Rinpoche]], as well as the entire cycle of [[terma]] of the great [[tertön]] [[Lhatsun Namkha Jigme]]. As I mentioned earlier, I received all of [[Longchenpa’s]] [[Seven Treasuries]] from my [[root lama]]. From among [[Longchenpa’s]] [[Seven Treasuries]], I also received the Treasury of the [[Basic Space]] of [[Phenomena]] ([[chos dbyings mdzod]]) from Nyala [[Sherab Ozer]], who was also called [[Nya]] [[Lama]], or Nyarong [[Lama]]. He was a [[disciple]] of [[Khenpo Ngakchung]], and a very high [[Dzogchen]] [[yogi]]. I received this when [[Nya]] [[Lama]] was a very old man. |
− | In Riwoche, I received both oral transmissions and commentaries on the Guhyagarbha Tantra from Khenpo Tenzin Dragpa in the form of Kunkhyen Longchenpa’s great commentary entitled Chokchu Munsel, and in India from H.H. Dudjom Rinpoche and H.H. Dilgo Khyentse Rinpoche. | + | In [[Riwoche]], I received both [[oral transmissions]] and commentaries on the [[Guhyagarbha Tantra]] from [[Khenpo]] Tenzin Dragpa in the [[form]] of [[Kunkhyen Longchenpa’s]] [[great commentary]] entitled Chokchu Munsel, and in [[India]] from H.H. [[Dudjom Rinpoche]] and H.H. [[Dilgo Khyentse Rinpoche]]. |
− | I also hold many transmissions from the Kagyu lineage. From the tulku of Jedrung Champa Jungne at Riwoche Monastery I received many transmissions of the Taklung Kagyu, such as Chakrasamvara, Hevajra, and Vajravarahi. He also gave all the empowerments, reading transmissions, and oral instructions of Mipham Rinpoche’s Yamantaka called the Lord of Life (gshin rje gshed tshe bdag), which came from Dumgya Shangtrom. | + | I also hold many [[transmissions]] from the [[Kagyu lineage]]. From the [[tulku]] of [[Jedrung]] [[Champa]] Jungne at [[Riwoche Monastery]] I received many [[transmissions]] of the [[Taklung Kagyu]], such as [[Chakrasamvara]], [[Hevajra]], and [[Vajravarahi]]. He also gave all the [[empowerments]], reading [[transmissions]], and oral instructions of [[Mipham Rinpoche’s]] [[Yamantaka]] called the Lord of [[Life]] ([[gshin rje gshed]] [[tshe]] [[bdag]]), which came from Dumgya Shangtrom. |
− | The first Jedrung Rinpoche was a great tertön and master of the Kagyu and Nyingma lineages. One of his disciples was Kangyur Rinpoche, who transmitted all of Jedrung Rinpoche’s terma to me. | + | The first [[Jedrung Rinpoche]] was a great [[tertön]] and [[master]] of the [[Kagyu]] and [[Nyingma lineages]]. One of his [[disciples]] was [[Kangyur Rinpoche]], who transmitted all of [[Jedrung]] [[Rinpoche’s]] [[terma]] to me. |
− | From Riwoche Khenpo Dragpa Jangchub I received a large number of transmissions of teachings of the Kagyu and Nyingma lineages, as well as general Buddhist teachings like the Prajnaparamita Sutra. He transmitted many short teachings, including the Seven Chapter Prayer (le’u bdun ma) and the Diamond Sutra (rdo rje gcod pa), as well as most of the Sky Teachings (gnam chos) of Migyur Dorje. I also received part of the Sky Teachings from His Holiness Penor Rinpoche. | + | From [[Riwoche]] [[Khenpo]] Dragpa [[Jangchub]] I received a large number of [[transmissions]] of teachings of the [[Kagyu]] and [[Nyingma lineages]], as well as general [[Buddhist teachings]] like the [[Prajnaparamita Sutra]]. He transmitted many short teachings, [[including]] the Seven [[Chapter]] [[Prayer]] ([[le’u]] [[bdun]] ma) and the [[Diamond Sutra]] ([[rdo rje]] [[gcod pa]]), as well as most of the [[Sky Teachings]] ([[gnam chos]]) of [[Migyur Dorje]]. I also received part of the [[Sky Teachings]] from [[His Holiness]] [[Penor Rinpoche]]. |
− | From Dudjom Jigdral Yeshe Dorje I received most of the transmission of the Nyingma kama, as well as the entire Treasury of Precious Terma. I also received part of the transmission of the Rinchen Terdzo from H.H. Penor Rinpoche, in Washington D.C. From Dudjom Rinpoche I also received all the empowerments, reading transmissions, and oral instructions of the Dudjom Tersar, which includes terma from himself and his previous incarnation, Dudjom Lingpa. | + | From [[Dudjom Jigdral Yeshe Dorje]] I received most of the [[transmission]] of the [[Nyingma kama]], as well as the entire Treasury of [[Precious]] [[Terma]]. I also received part of the [[transmission]] of the [[Rinchen Terdzo]] from H.H. [[Penor Rinpoche]], in {{Wiki|Washington D.C}}. From [[Dudjom Rinpoche]] I also received all the [[empowerments]], reading [[transmissions]], and oral instructions of the [[Dudjom Tersar]], which includes [[terma]] from himself and his previous [[incarnation]], [[Dudjom Lingpa]]. |
− | Another Tersar collection I received is the Chokling Tersar. I received most of Chogyur Lingpa’s terma from Dilgo Khyentse Rinpoche when I was in India. | + | Another [[Tersar]] collection I received is the [[Chokling Tersar]]. I received most of Chogyur Lingpa’s [[terma]] from [[Dilgo Khyentse Rinpoche]] when I was in [[India]]. |
− | I have also received many empowerments, transmissions, and instructions from His Holiness the 14th Dalai Lama, including Kalachakra and many other Kadam teachings. I also received Mipham Rinpoche’s Kalachakra lineage from H.H. Penor Rinpoche in New York in 2007. | + | I have also received many [[empowerments]], [[transmissions]], and instructions from [[His Holiness the 14th Dalai Lama]], [[including]] [[Kalachakra]] and many other [[Kadam]] teachings. I also received [[Mipham Rinpoche’s]] [[Kalachakra lineage]] from H.H. [[Penor Rinpoche]] in [[New York]] in 2007. |
− | As for the Chetsun Nyingtik, as I mentioned before, I first received it at Gochen Monastery from Lama Atsok. I also received the reading transmission for the Chetsun Nyingtik from Mipham Rinpoche’s tulku at Katok Monastery. He also transmitted to me Mipham Rinpoche’s Tantric Peaceful Manjushri (rgyud lugs ’jam dpal). I received the Chetsun Nyingtik from His Holiness Jigme Phuntsok as well when he came to New York City in the 1990s. | + | As for the [[Chetsun Nyingtik]], as I mentioned before, I first received it at [[Gochen Monastery]] from [[Lama]] Atsok. I also received the [[reading transmission]] for the [[Chetsun Nyingtik]] from [[Mipham Rinpoche’s]] [[tulku]] at [[Katok Monastery]]. He also transmitted to me [[Mipham Rinpoche’s]] [[Tantric]] [[Peaceful]] [[Manjushri]] ([[rgyud lugs]] [[’jam dpal]]). I received the [[Chetsun Nyingtik]] from [[His Holiness]] [[Jigme Phuntsok]] as well when he came to {{Wiki|New York City}} in the 1990s. |
− | In terms of other Nyingtik teachings, I also hold the transmission of Jigme Lingpa’s Nyingtik Tsapo from Dilgo Khyentse Rinpoche and Dodrupchen Rinpoche, and I received the Nyingtik Yabshi in Tibet from my khenpo, Tenzin Dragpa. | + | In terms of other [[Nyingtik teachings]], I also hold the [[transmission]] of [[Jigme Lingpa’s]] [[Nyingtik]] Tsapo from [[Dilgo Khyentse Rinpoche]] and [[Dodrupchen Rinpoche]], and I received the [[Nyingtik Yabshi]] in [[Tibet]] from my [[khenpo]], Tenzin Dragpa. |
− | All of Buddha Shakyamuni’s and Guru Padmasambhava’s teachings are extraordinarily special. In particular, I really like Mipham Rinpoche’s lineage. His view is nothing other than the ancient Nyingma lineages of kama and terma. I particularly like the scholarly approach followed by Mipham Rinpoche, Rongzompa, and Longchenpa. Their lineages are important because they fully embody Nyingma view, which is so wonderful. | + | All of [[Buddha Shakyamuni’s]] and [[Guru Padmasambhava’s]] teachings are extraordinarily special. In particular, I really like [[Mipham Rinpoche’s]] [[lineage]]. His view is nothing other than the [[ancient]] [[Nyingma lineages]] of [[kama]] and [[terma]]. I particularly like the [[scholarly]] approach followed by [[Mipham Rinpoche]], [[Rongzompa]], and [[Longchenpa]]. Their [[lineages]] are important because they fully embody [[Nyingma]] view, which is so wonderful. |
− | If we look at the entire history of Tibetan Buddhism from generation to generation, sometimes certain lineages are stronger and at other times they’re weaker. For example, during the time of Minling Terchen in the late 17th century, some of the Nyingma lineages became stronger, but then later in central Tibet the Nyingma teachings were almost gone. The Nyingma scholarly lineage had almost died out when Mipham Rinpoche revitalized it in the 19th century in Kham. In particular, the work of Khyentse Rinpoche, Kongtrul Rinpoche, and Mipham Rinpoche revived the Nyingma teachings so strongly. | + | If we look at the entire history of [[Tibetan Buddhism]] from generation to generation, sometimes certain [[lineages]] are stronger and at other times they’re weaker. For example, during the time of [[Minling Terchen]] in the late 17th century, some of the [[Nyingma lineages]] became stronger, but then later in [[central Tibet]] the [[Nyingma teachings]] were almost gone. The [[Nyingma]] [[scholarly]] [[lineage]] had almost [[died]] out when [[Mipham Rinpoche]] revitalized it in the 19th century in [[Kham]]. In particular, the work of [[Khyentse Rinpoche]], [[Kongtrul Rinpoche]], and [[Mipham Rinpoche]] revived the [[Nyingma teachings]] so strongly. |
− | Khyentse Rinpoche and Kongtrul Rinpoche were so kind to future generations in the way they collected and continued so many kama and terma lineages by giving their empowerments, transmissions, and pith instructions. If they had not done this, all those teachings and practices would now be gone. Now when we look back, we can see that just before Khyentse Rinpoche and Kongtrul Rinpoche came, all of the Tibetan Buddhist lineages were in danger of being lost; not only Nyingma or Kagyu, Sakya, Geluk, or Kadam, but all of Tibetan Buddhism—all of the Ten Great Pillars of the Study Lineage (bshad rgyud ‘degs pa’i ka chen bcu) and the Eight Practice Lineages (sgrub rgyud zin pa’i shing rta che brgyad), everything. But the First Khyentse and First Kongtrul worked so hard to receive and preserve all the practices and teachings of every lineage of Tibetan Buddhism. This was so kind. And not only did they collect these teachings, but they really practiced them and gained accomplishment. For example, through his wisdom, the First Khyentse was able to rediscover the termas of even the lineages that had completely disappeared—and not only the texts, but all the empowerments, transmissions, and oral instructions! And Kongtrul Rinpoche was able to put all of these teachings together perfectly. | + | [[Khyentse Rinpoche]] and [[Kongtrul Rinpoche]] were so kind to {{Wiki|future}} generations in the way they collected and continued so many [[kama]] and [[terma lineages]] by giving their [[empowerments]], [[transmissions]], and [[pith instructions]]. If they had not done this, all those teachings and practices would now be gone. Now when we look back, we can see that just before [[Khyentse Rinpoche]] and [[Kongtrul Rinpoche]] came, all of the [[Tibetan Buddhist]] [[lineages]] were in [[danger]] of being lost; not only [[Nyingma]] or [[Kagyu]], [[Sakya]], [[Geluk]], or [[Kadam]], but all of [[Tibetan]] Buddhism—all of the Ten Great Pillars of the Study [[Lineage]] ([[bshad rgyud]] [[‘degs]] pa’i [[ka chen bcu]]) and the [[Eight Practice Lineages]] (sgrub rgyud zin pa’i [[shing rta]] che brgyad), everything. But the [[First Khyentse]] and First Kongtrul worked so hard to receive and preserve all the practices and teachings of every [[lineage]] of [[Tibetan Buddhism]]. This was so kind. And not only did they collect these teachings, but they really practiced them and gained [[accomplishment]]. For example, through his [[wisdom]], the [[First Khyentse]] was able to rediscover the [[termas]] of even the [[lineages]] that had completely disappeared—and not only the texts, but all the [[empowerments]], [[transmissions]], and oral instructions! And [[Kongtrul Rinpoche]] was able to put all of these teachings together perfectly. |
− | It is said that just before a butterlamp completely goes out, it burns even more brightly. Similarly, Khyentse Rinpoche and Kongtrul Rinpoche came just before Tibetan Buddhism was almost finished in Tibet, and were able to collect and preserve so many of the teachings. Since then, many realized scholars have done so many wonderful things it has looked like springtime everywhere! Through their kindness and legacy, the teachings of the Buddha continue to glow. | + | It is said that just before a [[butterlamp]] completely goes out, it burns even more brightly. Similarly, [[Khyentse Rinpoche]] and [[Kongtrul Rinpoche]] came just before [[Tibetan Buddhism]] was almost finished in [[Tibet]], and were able to collect and preserve so many of the teachings. Since then, many [[realized]] [[scholars]] have done so many wonderful things it has looked like springtime everywhere! Through their [[kindness]] and legacy, the [[teachings of the Buddha]] continue to glow. |
{{R}} | {{R}} | ||
− | Edited by Ann Helm and Pema Dragpa<br/><br/> | + | Edited by Ann Helm and [[Pema]] Dragpa<br/><br/> |
− | Khenchen Palden Sherab Rinpoche was interviewed at his home at Padma Samye Ling by Ann Helm and Pema Dragpa in January 2006. He spoke about some of the lineages that he holds and his primary teachers, and he shared many wonderful stories. This article is excerpted from those interviews.<br/> | + | [[Khenchen Palden Sherab Rinpoche]] was interviewed at his home at [[Padma Samye Ling]] by Ann Helm and [[Pema]] Dragpa in January 2006. He spoke about some of the [[lineages]] that he holds and his primary [[teachers]], and he shared many wonderful stories. This article is excerpted from those interviews.<br/> |
[http://www.padmasambhava.org/teach/longkhenchen-garland.html padmasambhava.org] | [http://www.padmasambhava.org/teach/longkhenchen-garland.html padmasambhava.org] | ||
Revision as of 02:19, 31 January 2016
Khenchen’s Lineages and Primary Teachers
Of course, all Buddhist lineages come from the Buddha—this is the same for everyone. Buddhism includes both the Sutrayana and Tantrayana. The Sutrayana includes Vinaya, Abhidharma, and all the sutras. All of these teachings came from India to Tibet in the 8th century, when King Trisong Deutsen, Guru Padmasambhava, and Shantarakshita established them there. All of these teachings continue to be completely intact through the present day.
As for the tantra teachings, it was mostly Guru Rinpoche and Panchen Vimalamitra who brought them to Tibet, including some that are particularly important for the Nyingma school, such as the teachings of the Eight Great Indian Vidyadharas—Nagarjuna, Prabhahasti, Dhana Sanskrita, Rombhuguhya, Shantigarbha, Humkara, Manjushrimitra, and Vimalamitra. In brief, the Tantrayana includes lineages of the Outer Tantras of Kriya, Upa, Yoga, and the Inner Tantras of Maha, Anu, and Ati. After Guru Rinpoche left Tibet, these lineages continued through his many disciples. The Nyingma school always says that the oral transmission lineage of kama comes through “Nyak, Nub, and Zur.” This refers to Nyak Jnana Kumara, Nubchen Sangye Yeshe Rinpoche, and Zurchen Shakya Jungne. Zurchen Shakya Jungne transmitted his lineage to his disciple Zurchung Sherab Drak, who then transmitted it to his son, Sangdak Drophugpa, who was the “third Zur.” From these great lineage masters, all of the teachings were preserved and continued in an unbroken way up to the present time. These lineages include all of the Nyingma kama teachings.
Around the 14th century, Kunkhyen Longchenpa held and preserved all of these lineages as well as others, including many lineages of the Kagyu, Sakya, and Kadam schools. Then about 300 years later, the very bright lineage of Jigme Lingpa continued these teachings. He had visions of Longchenpa three times, and had very high realization. Then particularly in Kham, or eastern Tibet, these lineages passed through Jigme Lingpa’s disciple Dza Trama Drupchen, and on to Jigme Gyalwe Nyugu, which then went to Patrul Rinpoche and others during that time, such as Shechen Gyaltsap, Pema Sang-ngak Tenzin, Gyalse Shenphen Thaye, and Dzogchen Khenpo Pema Benza. All of these lineages then continued through Jamyang Khyentse Wangpo and Jamgon Kongtrul Lodro Thaye. At that time, especially in Kham, the Nyingma, Kagyu, and Sakya lineages shared so much with each other that the lineages brightly flourished. There were so many scholars and siddhas then.
The First Khyentse looked like a Sakyapa, but around that time it didn’t matter whether you were Nyingma, Kagyu, or whatever—everything was so connected. Similarly, the First Kongtrul outwardly appeared like a Kagyupa, but in Kham the Sakya, Kagyu, and Nyingma lineages were all being studied and practiced together. This is what some people 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 receive their particular empowerments, transmissions, and instructions. In brief, all of the Eight Great Chariots, or eight main schools of Tibetan Buddhism, are mutually respected and practiced together according to their individual lineage teachings.
Among the Nyingma monasteries in eastern Tibet, (1) Katok is ancient; it was founded in the 12th century. Katok had the Nyingma teachings of the kama, terma, and pure vision lineages, but it mostly held the kama lineage, and the terma a little less. Afterwards, (2) Palyul Monastery was established in 1665, and around the same time, (3) Dzogchen Monastery was founded by Pema Rigdzin, followed by (4) Shechen Monastery in 1695. These are the four major Nyingma monasteries in eastern Tibet. All the lamas of these lineages were very much connected to one another, including all the Kagyu lamas at places such as Palpung Monastery in Kham.
One way that I fit into these lineages is through Jigme Lingpa, who had many disciples, such as Dza Trama Lama. This is just one lineage, but there are so many lineages through so many disciples, and they are all very much connected to one another. Afterwards, for example, there are the lineages of Patrul Rinpoche, the First Khyentse, and the First Kongtrul, which continued through their disciples, including Mipham Rinpoche.
The Scriptural Lineage of Mipham Rinpoche
One of the main lineages I hold is that of Mipham Rinpoche. His lineage is mostly a kama lineage, or perhaps you could say a shedra or scriptural lineage. I trace my connection back to Mipham Rinpoche through one of his direct disciples, Khenpo Kunpal, as well as Katok Situ Chokyi Gyamtso, who was the head lama of Katok Monastery at that time. Khenpo Kunpal passed the lineage to Khenpo Lekshe Jorden of Katok Monastery. Khenpo Jorden was at Katok in the early 20th century at the same time as the famous master Khenpo Ngakchung. From Khenpo Jorden, the Mipham lineage passed to Khenpo Nuden; from Khenpo Nuden to Thubten Ozer Gyaltsen and Getse Gyurme Tenpai Namgyal, then to my main teacher, Khenpo Tenzin Dragpa. Most of the khenpos I just mentioned after Khenpo Kunpal lived at Katok Monastery around the same time, and Tenzin Dragpa received teachings from all of them, so my Mipham lineage comes through Katok.
My main teacher’s given name was Tenzin Dragpa, but he was also called Khenpo Ashe, Khenpo Ashu, and Pema Rangdrol. He is called Ashu only in the area of Nyarong. I met Khenpo Ashe when I studied at the shedra of Riwoche Monastery. Riwoche is very large, and is the main Taklung Kagyu monastery in Kham.
The way that Khenpo Ashe came to Riwoche goes back to the late 19th and early 20th centuries. At Riwoche, there were three high lamas who held the rank of kyabgon or His Holiness—Jedrung Rinpoche, Phakchok Rinpoche, and Shabdrung Rinpoche. Due to various circumstances, the shedra at Riwoche Monastery was temporarily stopped and Phakchok Rinpoche in particular wanted the shedra reestablished. He decided to invite a very learned khenpo from the Nyingma tradition to direct the shedra at Riwoche. So he wrote to Dzongsar Khyentse Chokyi Lodro for a recommendation. He asked Dzongsar Khyentse to name someone from one of the big Nyingma monasteries, such as Katok, Dzogchen, or Shechen. After Khyentse Chokyi Lodro corresponded with the head of Katok Monastery, Katok Ontrul, Dzongsar Khyentse replied that the best choice would be my teacher, Khenpo Tenzin Dragpa, or as we called him, Khenpo Ashe. He was one of the best younger khenpos at Katok then. In fact, when Khenpo Tenzin Dragpa was sent to Riwoche Monastery, many senior monks at Katok were very unhappy that they were sending away one of their best khenpos. This was my khenpo! So this is how Khenpo Ashe came from Katok Monastery to Riwoche.
The way I got to Riwoche is like this: in the Tibetan tradition, sons would do what their fathers had done before them. My grandfather Orgyen Tharchok was a ngakpa and a very important person in the administration of Gochen Monastery. He took a lot of responsibility and was 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 lot about performing the rituals. My father, Lama Chimed, also learned these chants. He was not as expert as grandfather, but he learned them very well.
So, I followed in my father’s footsteps. When I was young I learned the alphabet and how to read. Around Gochen I became quite famous for being able to read very fast. Everybody said I was a little crazy, but at the same time they were very nice to me.
We heard that the Riwoche shedra was looking for new students from a chief in the Doshul area named Yangchen Paldron, who was loved by everyone. She asked our father, who was an administrator of Gochen Monastery, if it would be okay to send me to train at Riwoche and return to Gochen and become the Khenpo there. For generations, our family was known as being very well educated and was closely connected and important to Gochen monastery, and everyone thought that I was the right person to be sent to the shedra. I was not the khenpo of Gochen Monastery when I went to Riwoche, but I was expected to become the khenpo.
So I was sent to Riwoche Monastery to study at the shedra. I studied at Riwoche for five years before the Chinese came, primarily with Khenpo Ashe. It was with him that I studied many texts of philosophy, astrology, medicine, and a little Sanskrit—I mainly studied the major scriptures. This is how I have a lineage connection through Katok. It is not so much a connection with that particular monastery as the scriptural lineage that came down to Khenpo Ashe from Mipham Rinpoche, as well as the scriptural lineage he had received 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 Katokpa Dampa Deshek, the founder of Katok Monastery. Also in connection with Katok, my root lama gave me the teachings of Getse Mahapandita. There were many great lamas at Katok. In brief, we can say that I received the Katok lineage.
I would say that Khenpo Ashe is my root lama, but I have many root lamas, like H.H. Dilgo Khyentse Rinpoche, H.H. Dudjom Rinpoche, and others. Some people say we can have only one root lama, but I think we can have many. Someone who gives empowerment, transmission, and pith instructions is a root lama. But Khenpo Ashe was particularly kind to me. Before I met him I did not know the Dharma, and he taught me and helped me for many years.
Khenpo Tsewang Rinpoche Tells the Story of Khen Rinpoche Giving a Dharma Talk at Riwoche
In Riwoche Monastery, there are three departments: the (1) Sarma Dratsang, (2) Nyingma Dratsang, and (3) Dratsang Dratsang. These three monastic colleges were always competing with one another, trying to prove who was better. Khenchen Rinpoche was placed in the Sarma Dratsang, when he came to Riwoche. The Nyingma Dratsang had another good student who was very smart. According to the Vinaya teachings of the Buddha, at the end of the Yarney three-month retreat, practitioners have a Gakye ceremony for releasing the summer retreat rules, and everyone has a party. Gakye means to “open or lift the restrictions.” The night just before the end of the summer retreat, it is traditional that all of the shedra students from all of the three departments gather and some of them give Dharma talks on what they’ve been studying. This is a big traditional ceremony that lasts all night until dawn the next morning.
In order to talk during these concluding ceremonies, you have to sign up and request permission in advance, since there may be many monks who want to talk. About a week before the ceremony, Khen Rinpoche decided with his friends that he would talk, but he didn’t sign up or let the administrator know because he wanted it to be a surprise. Behind the scenes, they secretly organized everything.
That night there was such a big audience—there were many tulkus and khenpos, and about one hundred monks and two hundred lay people who came to hear the final talks of the summer retreat, and to give offerings to the monks who had been studying. The entire room was completely bright from all of the butter lamps that had been offered. After everyone completed the Gyunchag Sumpa ceremony of purification, prostrations, and recitation of certain Vinaya sutras, some monks asked if Khen Rinpoche had already given his name 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 and the head khenpo opens the event with a few auspicious words and prayers, the first person on the list has to get up and begin their talk. During the long mandala offering, Khen Rinpoche noticed that the smart student from the Nyingma Dratsang began moving around as if he was about to stand up, but before he could, Khen Rinpoche immediately stood up, put his small monk’s robe on the floor, made three prostrations to the shrine, and then stood there. The mandala offering wasn’t even finished yet!
Khen Rinpoche later told me that for a few moments he was a little nervous because he didn’t know what he was going to say, but then he began by praising the Buddha and all the great Indian and Tibetan lineage masters. He talked about how the Buddha previously developed bodhichitta and accumulated merit, and how he came into this world and reached enlightenment in the context of his twelve deeds. The Buddha’s principle deed was teaching the Dharma, so Khen Rinpoche continued by explaining the scriptural lineage (lung tenpa) and realization lineage (tokpa tenpa) of the Buddha’s teaching. The scriptural lineage includes the three turnings of the Wheel of Dharma according to the Buddha’s own words and according to the main Indian and Tibetan commentaries on the Buddha’s teachings. The realization lineage discusses how to apply these teachings in meditation and practice. Khen Rinpoche then discussed the history of how these lineages developed and spread in India and Tibet.
When the lineages of scripture and practice are combined together, they are understood in terms of ground, path, and result. The ground is divided into relative truth and absolute truth, the path is divided into the two accumulations of merit and wisdom, and the result includes the dharmakaya and the rupakaya. 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 mostly based on five ancient Hindu systems that believe in either realism or nihilism, or a combination of the two. In contrast, Buddhism can be divided into the four schools of Vaibashika, Sautrantika, Mind-Only, and Madhyamaka. The final result of studying and practicing Buddhism can be summarized according to the three, four, or five kayas, and the five wisdoms, and can be understood in terms of two categories: the vast and the profound. Khen Rinpoche taught the subtle points of all of these topics, and thoroughly discussed the nature, characteristics, and distinctions of everything he talked about.
His teaching was mainly based his talk on Longchenpa’s Treasury of Doctrine (sdrub mtha’ mdzod) and Mipham Rinpoche’s Gateway to Knowledge (mkhas ’jug), as well as Longchenpa’s Treasure of WishFulfillment (yid zhin mdzod), a Vinaya sutra known as the Beautiful Lotus Garland, Chandrakiriti’s Entrance to the Middle Way (Madhyamakavatara), Nagarjuna’s Root Verses on Madhyamaka (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 monitor had to ask him to pause so that everyone could go to the bathroom. After everyone returned, Khen Rinpoche continued his Dharma talk, and again he talked for so long that the monitor asked him to pause so that everyone could take another break! This happened three or four times, so he really ended up talking all night long for about six or seven hours! Khen Rinpoche still had more to say, but dawn was about to come, so he stopped. Traditionally, the sunlight of dawn marks the official conclusion of the ceremony.
Everyone was amazed. People said that he must not be just a regular man, but that the famous dharmapala Jowo Zegyal near Gochen Monastery must have entered into his heart and brain! The head abbot and Khenchen’s main teacher, Tenzin Dragpa, was laughing, he was so pleased. Everybody in the Sarma Dratsang was also very happy because Khen Rinpoche had represented their department so well. The Gochen villagers who went to the ceremony were talking so much about how Lama Chimed’s son, Palden Sherab did so well! Everyone was so proud.
Teaching in India
I was able to complete my studies at Riwoche, and then my family and I 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 come to me and ask me to teach them, to explain what the texts were saying, but I was not officially one of the teachers.
When we were out of Tibet in a refugee camp in Kalimpong, many people wanted to study the Perfection of Wisdom Sutra (Prajnaparamita), someone else wanted to study Mipham Rinpoche’s commentary on Chandrakirti’s Entrance to the Middle Way (Madhyamakavatara), and some people wanted the Root Grammar in Thirty Verses (Sumtak). Before long I was teaching every day.
Then my family and I moved to Darjeeling for about six months. There I taught Shantideva’s Way of the Bodhisattva (Bodhicharyavatara), the Sumtak grammar, Mipham Rinpoche’s Sherdrel Ketaka, which is his controversial commentary on the ninth chapter of the Way of the Bodhisattva, and Mipham’s Beacon of Certainty (nges shes sdron me). After that we went to Bodhgaya and then to Tso Pema. Everywhere I went I would end up 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 Tibetan Buddhism and culture. At that time, the great Lama Khunu Tenzin Gyaltsen Rinpoche was presiding over the gathering as the head teacher. He gave some teachings, mainly on grammar and poetry, and on how to translate Sanskrit into Tibetan. I was also able to personally receive some other important teachings from Khunu Rinpoche at that time. H.H. Dudjom Rinpoche, who was the head of Nyingma school, asked me to go to Mussoorie to represent the Nyingma school. In 1967 he appointed me to go to Varanasi to help found and teach at the Nyingma studies department in the Central Institute of Higher Tibetan Studies. I served as the head of the Nyingma department for 17 years. During that time, H.H. Dilgo Khyentse Rinpoche and many other Nyingma teachers were very pleased with my role in the institute and they asked me to teach on other occasions as well.
The Terma Lineage of Tsasum Lingpa
In addition to kama, I hold many terma lineages. The main lineage I hold is that of Tsasum Lingpa, which I received through Gochen Monastery. Before Gochen was built, Tsasum Lingpa went to Jowo Zegyal mountain and opened the secret door in the mountain—he identified many sacred spots there and encouraged people to circumambulate Jowo Zegyal.
Both Khenpo Tsewang and I received all of Tsasum Lingpa’s terma from Gadra Lama Nyima Ozer at Gochen Monastery—he gave us everything related to Tsasum Lingpa. Khenpo Tsewang was very young at the time; I think this was around 1954.
Gochen has had many fine lineage holders of Tsasum Lingpa. It was not a center for philosophy, but sometimes khenpos like Sherab Khyentse, Kaltsa Palzang, and Bumchab Norbu would come and hold a small shedra. There were many great lamas connected with Gochen Monastery, like Lama Atsok, Namgyal Norbu, and Mondak Osal. They didn’t give many teachings, but they were renowned and dedicated hermitage practitioners who inspired me a lot. I received the Chetsun Nyingtik from Lama Atsok. He was a disciple of Sherab Khyentse at Gochen Monastery.
My brother, Khenpo Tsewang Dongyal Rinpoche, is a tulku of Sherab Khyentse. In my country, Sherab Khyentse was very famous. He gave so many empowerments, transmissions, and teachings in the Gochen area. I think he was my mother’s grandfather’s brother. My father Lama Chimed was a disciple of Sherab Khyentse. My father received from him the complete cycle of empowerments and reading transmissions of the Treasury of Precious Terma. I think I even remember seeing Sherab Khyentse one time when I was very young. I was with my grandfather on my mother’s side, who was named Maryon Kalzang Wangyal. He used to take me everywhere with him. One time he and I visited Sherab Khyentse at Tsokar Gompa, the Temple at White Lake near Gochen Monastery, where I received blessings from him.
Other Lineages Held by Khenchen
I hold many other lineages, such as the terma lineages of Jatson Nyingpo, 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 his Vajrakilaya. From Dzigar Kongtrul I also received the First Kongtrul’s Treasury of Knowledge, as well as the transmission of the Longchen Nyingtik.
Later on, I received transmission of part of the Longchen Nyingtik from Chatral Rinpoche, as well as the entire cycle of terma of the great tertön Lhatsun Namkha Jigme. As I mentioned earlier, I received all of Longchenpa’s Seven Treasuries from my root lama. From among Longchenpa’s Seven Treasuries, I also received the Treasury of the Basic Space of Phenomena (chos dbyings mdzod) from Nyala Sherab Ozer, who was also called Nya Lama, or Nyarong Lama. He was a disciple of Khenpo Ngakchung, and a very high Dzogchen yogi. I received this when Nya Lama was a very old man.
In Riwoche, I received both oral transmissions and commentaries on the Guhyagarbha Tantra from Khenpo Tenzin Dragpa in the form of Kunkhyen Longchenpa’s great commentary entitled Chokchu Munsel, and in India from H.H. Dudjom Rinpoche and H.H. Dilgo Khyentse Rinpoche.
I also hold many transmissions from the Kagyu lineage. From the tulku of Jedrung Champa Jungne at Riwoche Monastery I received many transmissions of the Taklung Kagyu, such as Chakrasamvara, Hevajra, and Vajravarahi. He also gave all the empowerments, reading transmissions, and oral instructions of Mipham Rinpoche’s Yamantaka called the Lord of Life (gshin rje gshed tshe bdag), which came from Dumgya Shangtrom.
The first Jedrung Rinpoche was a great tertön and master of the Kagyu and Nyingma lineages. One of his disciples was Kangyur Rinpoche, who transmitted all of Jedrung Rinpoche’s terma to me.
From Riwoche Khenpo Dragpa Jangchub I received a large number of transmissions of teachings of the Kagyu and Nyingma lineages, as well as general Buddhist teachings like the Prajnaparamita Sutra. He transmitted many short teachings, including the Seven Chapter Prayer (le’u bdun ma) and the Diamond Sutra (rdo rje gcod pa), as well as most of the Sky Teachings (gnam chos) of Migyur Dorje. I also received part of the Sky Teachings from His Holiness Penor Rinpoche.
From Dudjom Jigdral Yeshe Dorje I received most of the transmission of the Nyingma kama, as well as the entire Treasury of Precious Terma. I also received part of the transmission of the Rinchen Terdzo from H.H. Penor Rinpoche, in Washington D.C. From Dudjom Rinpoche I also received all the empowerments, reading transmissions, and oral instructions of the Dudjom Tersar, which includes terma from himself and his previous incarnation, Dudjom Lingpa.
Another Tersar collection I received is the Chokling Tersar. I received most of Chogyur Lingpa’s terma from Dilgo Khyentse Rinpoche when I was in India.
I have also received many empowerments, transmissions, and instructions from His Holiness the 14th Dalai Lama, including Kalachakra and many other Kadam teachings. I also received Mipham Rinpoche’s Kalachakra lineage from H.H. Penor Rinpoche in New York in 2007.
As for the Chetsun Nyingtik, as I mentioned before, I first received it at Gochen Monastery from Lama Atsok. I also received the reading transmission for the Chetsun Nyingtik from Mipham Rinpoche’s tulku at Katok Monastery. He also transmitted to me Mipham Rinpoche’s Tantric Peaceful Manjushri (rgyud lugs ’jam dpal). I received the Chetsun Nyingtik from His Holiness Jigme Phuntsok as well when he came to New York City in the 1990s.
In terms of other Nyingtik teachings, I also hold the transmission of Jigme Lingpa’s Nyingtik Tsapo from Dilgo Khyentse Rinpoche and Dodrupchen Rinpoche, and I received the Nyingtik Yabshi in Tibet from my khenpo, Tenzin Dragpa.
All of Buddha Shakyamuni’s and Guru Padmasambhava’s teachings are extraordinarily special. In particular, I really like Mipham Rinpoche’s lineage. His view is nothing other than the ancient Nyingma lineages of kama and terma. I particularly like the scholarly approach followed by Mipham Rinpoche, Rongzompa, and Longchenpa. Their lineages are important because they fully embody Nyingma view, which is so wonderful.
If we look at the entire history of Tibetan Buddhism from generation to generation, sometimes certain lineages are stronger and at other times they’re weaker. For example, during the time of Minling Terchen in the late 17th century, some of the Nyingma lineages became stronger, but then later in central Tibet the Nyingma teachings were almost gone. The Nyingma scholarly lineage had almost died out when Mipham Rinpoche revitalized it in the 19th century in Kham. In particular, the work of Khyentse Rinpoche, Kongtrul Rinpoche, and Mipham Rinpoche revived the Nyingma teachings so strongly.
Khyentse Rinpoche and Kongtrul Rinpoche were so kind to future generations in the way they collected and continued so many kama and terma lineages by giving their empowerments, transmissions, and pith instructions. If they had not done this, all those teachings and practices would now be gone. Now when we look back, we can see that just before Khyentse Rinpoche and Kongtrul Rinpoche came, all of the Tibetan Buddhist lineages were in danger of being lost; not only Nyingma or Kagyu, Sakya, Geluk, or Kadam, but all of Tibetan Buddhism—all of the Ten Great Pillars of the Study Lineage (bshad rgyud ‘degs pa’i ka chen bcu) and the Eight Practice Lineages (sgrub rgyud zin pa’i shing rta che brgyad), everything. But the First Khyentse and First Kongtrul worked so hard to receive and preserve all the practices and teachings of every lineage of Tibetan Buddhism. This was so kind. And not only did they collect these teachings, but they really practiced them and gained accomplishment. For example, through his wisdom, the First Khyentse was able to rediscover the termas of even the lineages that had completely disappeared—and not only the texts, but all the empowerments, transmissions, and oral instructions! And Kongtrul Rinpoche was able to put all of these teachings together perfectly.
It is said that just before a butterlamp completely goes out, it burns even more brightly. Similarly, Khyentse Rinpoche and Kongtrul Rinpoche came just before Tibetan Buddhism was almost finished in Tibet, and were able to collect and preserve so many of the teachings. Since then, many realized scholars have done so many wonderful things it has looked like springtime everywhere! Through their kindness and legacy, the teachings of the Buddha continue to glow.
Source
Edited by Ann Helm and Pema Dragpa
Khenchen Palden Sherab Rinpoche was interviewed at his home at Padma Samye Ling by Ann Helm and Pema Dragpa in January 2006. He spoke about some of the lineages that he holds and his primary teachers, and he shared many wonderful stories. This article is excerpted from those interviews.
padmasambhava.org