Gyurme Dorje

Gyurme Dorje holds a PhD in Tibetan Literature (SOAS, London) and an MA in Sanskrit with Oriental Studies (Edinburgh). From 1991 to 1996 he held research fellowships at London University, where he worked on the Encyclopaedic Tibetan-English Dictionary. Other titles by the author include The Nyingma School of Tibetan Buddhism: Its Fundamentals and History (Wisdom, 1991), Tibetan Medical Paintings (Serindia, 1992), The Tibet Handbook (Footprint, 1996), and A Handbook of Tibetan Culture (Shambhala, 1994). Forthcoming publications include The Complete Tibetan Book of the Dead.

Gyurme Dorje

Gyurme Dorje holds a PhD in Tibetan Literature (SOAS, London) and an MA in Sanskrit with Oriental Studies (Edinburgh). From 1991 to 1996 he held research fellowships at London University, where he worked on the Encyclopaedic Tibetan-English Dictionary. Other titles by the author include The Nyingma School of Tibetan Buddhism: Its Fundamentals and History (Wisdom, 1991), Tibetan Medical Paintings (Serindia, 1992), The Tibet Handbook (Footprint, 1996), and A Handbook of Tibetan Culture (Shambhala, 1994). Forthcoming publications include The Complete Tibetan Book of the Dead.

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GUIDES

The Books of the Complete Nyingma Tradition

Explore the Complete Nyingma Tradition

Home Page of The Complete Nyingma Tradition
>The Books of The Complete Nyingma Tradition
Choying Tobden Dorje and the Story Behind the Complete Nyingma Tradition

In Memorium: Alak Zenkar Rinpoche reflects on Lama Tharchin Rinpoche and the Complete Nyingma Tradition
Lama Sonam Tsering on The Complete Nyingma Tradition
Praise for The Complete Nyingma Tradition

The Books of the Complete Nyingma Tradition

Book 1: Discipleship and forsaking misleading companions
Book 2: How the sacred Buddhist doctrine is transmitted through teaching and listening, and how its foundation, faith, is developed
Book 3: The difficulty of attaining a free and fully endowed human life
Book 4: The impermanence of composite phenomena
Book 5: Ennobling and corrupting actions, karma, and consequences
Book 6: The round of rebirth’s nature as suffering
Book 7: Taking refuge; the legal code of the spiritual path of individual liberation; and the basis, path, and result of the hearers’ and solitary sages’ ways of Buddhist practice
Book 8: The middle way’s foundation—the two truths, and the initial uplifting of the mind to awakening
Book 9: The middle way’s path—the twofold cultivation of goodness and wisdom during three intervening incalculable eons
Book 10: The middle way’s result—the two wisdom bodies of final, manifest complete enlightenment

Books 11-12: Translation Forthcoming

Book 11: The array of the realms that fill the bounds of space
Book 12: The ten major and minor subjects of Buddhist culture

Complete Nyingma 13

This volume presents the philosophical systems of India and Tibet, according to the writings of Longchen Rabjam and the revelations of Orgyan Lingpa. First, it discusses the views attributed to classical Hinduism, Jainism, materialism, and nihilism. Second, it describes the standpoints of the Vaibhashika and Sautrantika exponents of the lesser vehicle, exemplified by pious attendants and hermit buddhas, and the Cittamatra (“mind only”) and Madhyamaka (“middle way”) commentators of the great vehicle, exemplified by great bodhisattva beings. Third, it analyzes the inner and outer vehicles of the Buddhist tantras, with an emphasis on the three classes of the great perfection. Fourth, it documents the lines of philosophical transmission within Tibet, including Bon, Nyingma, Kagyu, Sakya, Kadampa, and Geluk. It concludes with an extract from a well-known treatise of the Fifth Dalai Lama, applying the techniques of consequential reasoning to the first chapter of Vasubandhu’s Treasury of Phenomenology.

An Overview of Buddhist Tantra, is the fourteenth book from this collection and the first in the series to focus on tantra. Whereas previous volumes presented the general exoteric teachings of Buddhism, this work outlines the esoteric practice of tantra according to the Nyingma system. The author defines the parameters of tantra by dividing the work into outer and inner tantras, and concludes with explaining the result of the tantric path—enlightenment itself. Designed to be a companion for dedicated practitioners who receive direct instructions from a qualified teacher, this work is a comprehensive manual that provides the foundation for understanding the genuine and profound teachings of Buddhist tantra.

The Essential Tantras of Mahayoga is presented in two volumes and concerns the first of the three classes of inner tantra. It presents the entire text of the Guhyagarbha Tantra, in Tibetan and English, together with the interlinear sections of one of its most important commentaries, Dispelling the Darkness of the Ten Directions, by the outstanding fourteenth-century master Longchen Rabjam. Also included is Choying Tobden Dorje’s rewriting of Candragomin’s inspirational Extensive Commentary on the Sublime Litany of the Names of Manjushri.

This translation is comprised of two physical books for the single price.

Anuyoga: Book 18 (Title and translation Forthcoming)

In the commentary to anuyoga tantras, their foundation—empowerment; their vital force—tantric bonds; their path—view, meditation, and conduct; and their result

Atiyoga: Books 19-20 (Title and Translation Forthcoming)

Book 19:  Atiyoga, the ground of being. In the commentary to the natural great perfection tantras, their origin and an enumeration of their texts; their foundation—empowerment; and their vital force—the tantric bonds’ four principles
Book 20: The view of Atiyoga. For those of the highest degree of acumen, who can attain freedom in this lifetime—coming to conclusive certainty in the view of atiyoga

Trekchöd: Book 21 (Title and Translation Forthcoming)

This book includes commentary that focuses on trekchöd, the meditation on cutting through the solidity of dualistic experience

Thogal: Book 22 (Title and Translation Forthcoming)

This book includes commentary on thogal, meditation on the four visions within direct vision

Books 23-25 (Title and Translation Forthcoming)

Book 23: Enrichment of spiritual experience through conduct, introduction to the nature of mind, and signs indicative of degrees of success
Book 24: For those of a middle degree of acumen, instruction for liberation during the period between lifetimes; and for those of an average degree of acumen, liberation in the realms of the manifest wisdom body
Book 25: The final result—enlightenment’s five bodies and five wisdoms, and acts of spontaneous enlightened activity

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The Complete Nyingma Tradition: A Resource Guide

Explore the Complete Nyingma Tradition

>Home Page of The Complete Nyingma Tradition
The Books of The Complete Nyingma Tradition
Choying Tobden Dorje and the Story Behind the Complete Nyingma Tradition

In Memorium: Alak Zenkar Rinpoche reflects on Lama Tharchin Rinpoche and the Complete Nyingma Tradition
Lama Sonam Tsering on The Complete Nyingma Tradition
Praise for The Complete Nyingma Tradition

This guide to exploring The Complete Nyingma Tradition, a remarkable series of texts by Choying Tobden Dorje. Included in this guide are selections from the text in addition to words of advice and praise from distinguished teachers along with helpful resources. Use the above navigation menu above to explore each page and discover this truly remarkable and timeless series of texts!

Choying Tobden Dorje
Choying Tobden Dorje

About the Complete Nyingma Tradition

Mdo rgyud rin po che'i mdzod (Treasury of Precious Sūtras and Tantras)

In 1838, Choying Tobden Dorje, a Buddhist yogi-scholar of eastern Tibet, completed a multivolume masterwork that traces the entire path of the Nyingma tradition of Tibetan Buddhism from beginning to end. Written by a lay practitioner for laypeople, it was intended to be accessible, informative, inspirational, and above all, practical. Its twenty-five books, or topical divisions, offer a comprehensive and detailed view of the Buddhist path according to the early translation school of Tibetan Buddhism, spanning the vast range of Buddhist teachings from the initial steps to the highest esoteric teachings of great perfection. Choying Tobden Dorje’s magnum opus appears in English here for the first time.

The Story of Lama Sherab Dorje, Lama Tarchin Rinpoche, and the translation project of the Complete Nyingma Tradition

Lama Sherab Dorje

"During his lifetime, a Tibetan master often mentioned in his disciple’s hearing The Complete Nyingma Tradition from Sutra to Tantra as an excellent text that had greatly influenced him. The disciple had never seen the text and tried to procure a copy over many years, asking many high lamas and scholars where he could find it. Eventually, many decades after his master had passed away, he was given the condensed version of the work, and set out to have it translated. All this in the name of gong dzok—keeping alive the blessed sight and wisdom mind of a living buddha. The deceased master in question had never asked for this book to be translated; he merely praised the book on occasion. Those few words, perhaps delivered casually, remained: this book was something that gave pleasure to this master during his lifetime; that recollection on the part of his attentive disciple was enough to launch this project.

The master was Lama Sherab Dorjé Rinpoche, a native of Repkong and the same Nyingma communities of lay tantric practitioners that produced Choying Tobden Dorje. He was an authentic master who took a young relative under his wing as his disciple or apprentice—the master we now know as Lama Tharchin Rinpoche.

Lama Tharchin Rinpoche

Lama Tharchin began his spiritual journey as a perfect disciple of two masters he held in the utmost regard: His Holiness Dudjom Rinpoche and Lama Sherab. It is possible to object, “Well, he had two excellent masters to follow. It would have been difficult for him to become something other than a good disciple!” But discipleship is no easy matter. As rare as it is for us to find and to meet a perfect spiritual master, those incredible masters have just as challenging a task before them: finding persons who are worthy disciples at every level. Some excellent masters live and die never having met the right vessels for their instruction. This is a recurring tragedy: strong lineages do not depend simply on the appearance of a single living buddha but on a series of such buddhas, male or female, each of whom while alive pours the essence of timeless realization into a living golden vessel, who must then live long enough to find another.

Lama Tharchin was just such a golden vessel.

He was also the guiding light behind this project. I wish I could end that sentence with “from start to finish,” but he passed away too soon to see his tireless work come to fruition in this and the other books of this series. This would be the right place to write of him, but it is not the right time. It has been just a matter of months since he left. I am not yet sufficiently sober, emotionally, to reflect upon all he has given me and this project, and to put those thoughts into words. Another time, I hope."

Ngawang Zangpo from the Translator's Introduction to Foundations of the Buddhist Path

Available Books in the Series

We currently have four volumes available with more volumes coming in 2023. A full description of each volume, including those to come, can be found on the Complete Nyingma Tradition's books page or continue reading below to discover volumes that are currently available.

 

 

In Foundations of the Buddhist Path, which covers the first ten of the treatise’s twenty-five books, the author surveys the scope of the entire work and then begins with the topics that set the cornerstones for all subsequent Buddhist practice: what constitutes proper spiritual apprenticeship, how to receive the teachings, how to make the best use of this life, and how to motivate ourselves to generate effort on the spiritual path. He then describes refuge and the vows that define the path of individual liberation before turning to the bodhisattva’s way—buddha nature, how to uplift the mind to supreme awakening, the bodhisattva’s training, and the attainments of the paths leading to supreme awakening.

Complete Nyingma 13

Book 13 presents the philosophical systems of India and Tibet, according to the writings of Longchen Rabjam and the revelations of Orgyan Lingpa. First, it discusses the views attributed to classical Hinduism, Jainism, materialism, and nihilism. Second, it describes the standpoints of the Vaibhashika and Sautrantika exponents of the lesser vehicle, exemplified by pious attendants and hermit buddhas, and the Cittamatra (“mind only”) and Madhyamaka (“middle way”) commentators of the great vehicle, exemplified by great bodhisattva beings. Third, it analyzes the inner and outer vehicles of the Buddhist tantras, with an emphasis on the three classes of the great perfection. Fourth, it documents the lines of philosophical transmission within Tibet, including Bon, Nyingma, Kagyu, Sakya, Kadampa, and Geluk. It concludes with an extract from a well-known treatise of the Fifth Dalai Lama, applying the techniques of consequential reasoning to the first chapter of Vasubandhu’s Treasury of Phenomenology.

An Overview of Buddhist Tantra is the fourteenth volume from this collection and the first in the series to focus on tantra. Whereas previous volumes presented the general exoteric teachings of Buddhism, this work outlines the esoteric practice of tantra according to the Nyingma system. The author defines the parameters of tantra by dividing the work into outer and inner tantras, and concludes with explaining the result of the tantric path—enlightenment itself. Designed to be a companion for dedicated practitioners who receive direct instructions from a qualified teacher, this work is a comprehensive manual that provides the foundation for understanding the genuine and profound teachings of Buddhist tantra.

Books 15 to 17: The Essential Tantras of Mahayoga is presented in two volumes and concerns the first of the three classes of inner tantra. It presents the entire text of the Guhyagarbha Tantra, in Tibetan and English, together with the interlinear sections of one of its most important commentaries, Dispelling the Darkness of the Ten Directions, by the outstanding fourteenth-century master Longchen Rabjam. Also included is Choying Tobden Dorje’s rewriting of Candragomin’s inspirational Extensive Commentary on the Sublime Litany of the Names of Manjushri.

This translation is comprised of two physical books for the single price.

For the complete list of books including those forthcoming, see our Book Page for The Complete Nyingma Tradition.

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Chanting the Names of Manjushri: A Reader's Guide

The Litany of the Names of Manjushri or Chanting the Names of Manjusri (’jam dpal mtshan brjod; Skt. Manjushrinamasamghiti) and also referred to as The King of All Tantras and Net of Magical Manifestation of Manjushri, is an extremely important tantric text, relied on by all the schools of Tibetan Buddhism. In particular it is connected with the Hevajra, Guhyagarbha, and Kalachakra tantras.

It was first translated into Tibetan by Rinchen Zangpo, but soon thereafter was revised and commented on. Jamgon Kongtrul mentions  Smritijnana, an Indian scholar who traveled to eastern Tibet where he taught extensively, helped in the translation of the new tantras, and wrote commentaries such as his commentary on Chanting the Names of Manjushri (Manjushrinamasamgiti). Some believe that after his death [Smritijnana] reincarnated in Tibet as the renowned Rongzom Mahapandita and subsequently Dudjom Lingpa and Dudjom Rinpoche.

It comprises 169 (in some editions) stanzas and begins with Vajrapani asking the Buddha Shakyamuni to explain the "chanting of the names" which has profound meaning. There are various levels of this, but one meaning of the"names" is the deities of the mandala.

Manjuvajra, the tantric form of Manjushri. This statue, which appears in The Art of Buddhism, is believed to be related to he Chanting the Names of Manjushri and comes from the tantric Bengal region in the Pala Dynasty.

Chanting the Names of Manjushri in English.

There are several straight translations that are easy to find online.

The most comprehensive commentary in English is included in the great 19th century Dzogchen yogi Choying Tobden Dorje's The Complete Nyingma Tradtion: The Essential Tantras of Mahayoga, Volumes 15-17.

As the translator, the late Gyurme Dorje, explains, Choying Tobden Dorje draws the interlinear commentary

specifically from the treatise of Candragomin, which is entitled Extensive Commentary on the Sublime Litany of the Names of Mañjuśrī. This commentary, which Candragomin is said to have received in a vision from Avalokiteśvara, is contained in the yogatantra section of the Derge Tengyur and in the yoganiruttara section of the Peking Tengyur ....The criteria on which the classification of the Litany of the Names of Mañjuśrī as Yogatantra or Yoga–niruttaratantra are based have been briefly noted in Davidson 1981,and Wayman 1983. Those same translators of the root verses have opted to follow commentarial sources other than Candragomin. Wayman, for example, bases his annotations largely on the treatises of Narendrakīrti, Candrabhadrakīrti, and Smṛtijñānakīrti, while Davidson utilizes the commentaries of Prahevajra, the prolific Mañjuśrīmitra , Vilāsavajra , and Vimalamitra, which have primacy within the Nyingma tradition. However, Choying Tobden Dorje and indeed Candragomin both acknowledge that the vajrapada of the root tantra lend themselves to multiple levels of interpretation. Those familiar with the earlier published translations and editions of the root tantra will note that, according to Candragomin, the core eulogies of the text are addressed to Mañjuśrī in the second person.

Another translation, dated but still of interest, with comments from a Tibetlogist is by Alex Wayman, Chanting the Names of Manjushri.

Some History

In The Ri-me Philosophy of Jamgon Kongtrul the Great:A Study of the Buddhist Lineages of Tibet Ringu Tulku details some of the history and classification of this tantra.

The third class among the Father tantras is the Ignorance class, and its primary text is the tantra of the Manjushri Namasamgiti, or Chanting the Names of Manjushri. This text is the “Net of Meditations” chapter from the large tantra, the Manjushri Net of Magical Display in Sixteen Thousand Stanzas. This tantra is explained in different ways. For example, the bodhisattva kings of Shambhala explain it according to the Kalachakra Tantra, Lalitavajra explains it as a Father tantra of Anuttarayoga, and the bodhisattvas Manjushrikirti and Manjushrimitra explain it according to Yoga Tantra. In Tibet it is sometimes explained according to Atiyoga, and in India it is sometimes explained according to Madhyamaka. Around the year 1000, Lochen Rinchen Zangpo translated Chanting the Names of Manjushri into Tibetan. Later on, several translators revised the translation. Panchen Smritijnana gave the complete teaching of this tantra, including the empowerment, tantra, and pith instructions, to Kyi Jema Lungpa, who transmitted it to Ngogtön Chöku Dorje. This teaching lineage accords with the Yoga Tantra. Marpa Chökyi Lodrö received this teaching according to the Anuttarayoga Tantra from Maitripa. Marpa’s lineage of the empowerment and reading transmission still exists today, as does the teaching lineage that began with Panchen Smritijnana.

There are many different translations of Chanting the Names of Manjushri, but there are not many different meanings. The only difference is the wording, “the empty essence—one hundred letters” according to the Yoga Tantra, and “the empty essence—six letters” according to the Anuttarayoga Tantra.

It is said that if one gains confidence in this king of tantras, then one will gain confidence in all the Anuttarayoga tantras. And if one does not understand the meaning of this tantra, then one does not understand the meaning of Anuttarayoga altogether. It says in the Stainless Light:

In order to free all beings from doubt, the Tathagata collected Chanting the Names of Manjushri from all the Mantrayana teachings and taught it to Vajrapani. Whoever does not know Chanting the Names of Manjushri does not know the wisdom body of Vajradhara. Whoever does not know the wisdom body of Vajradhara does not understand the Mantrayana. Whoever does not understand the Mantrayana remains in samsara, separated from the path of the conqueror Vajradhara.

Further on Ringu Tulku relates that the "Sarma tantras are held in common by both the Early and New Translation traditions. Not only did the Nyingmapas spread the Sarma tantras through explanation and practice, but they never criticized them. Also, the Nyingmapas have held the teaching lineages of Chanting the Names of Manjushri and the Kalachakra Tantra with particular respect."

Chanting the Names of Manjusri in the Life of Dilgo Khyentse Rinpoche

To demonstrate the centrality of this text for those in the Nyingma tradition, we do not have to look much further than Brilliant Moon: The Autobiography of Dilgo Khyentse where this texts come up repeatedly.

[Shechen] Gyaltsap Rinpoche was in the process of establishing a monastic school at Shechen, and on one astrologically favorable day, he said they should hold the opening ceremony. For a few days Khyentse Chökyi Lodro gave elaborate teachings based on a commentary written by Khyentse Wangpo on Chanting the Names of Manjushri, and together with Shechen Kongtrül, Gontoe Chöktrul, Gyaltsap Rinpoche’s nephew Khenchen Lodro Rabsel, and Khenpo Phakang, it was attended by all the participants of the Treasury of Spiritual Instructions. Later they all became unrivaled practitioners of sutra, tantra, and science, endowed with learning, discipline, and goodness.

and later:

From Lama Rigzin Tekchok, I received Mipham Rinpoche’s exegesis of the Novice Aphorisms, as well as Dodup Tenpai Nyima’s guidance on Chanting the Names of Manjushri.

And another instance:

Next I went to Dzongsar to study with the omniscient Jamgön Chökyi Lodro. He gave the long-life empowerment of the rediscovered treasure Combined Sadhana of the Three Roots, the explanation of the Condensed Perfection of Wisdom based on Mipham Rinpoche’s commentary, the great pandita Vimalamitra’s commentary on Chanting the Names of Manjushri, Hevajra according to the Sakya tradition, the major empowerment of the Khon tradition, and the major empowerment of the protector Gur.

Brilliant Moon also includes reminiscences from other masters who mention this text.

Rabjam RinpocheRabjam Rinpoche relates, "

Until Khyentse Rinpoche passed away, I used to do my morning and evening prayers with him. In the morning we did Chanting the Names of Manjushri and in the evening we did the protector chants. So I learnt most of them by heart, but there were maybe a hundred points where I made mistakes. When I chanted them by heart in front of Rinpoche, he knew exactly where I would make mistakes, and just before reaching the passage where I was about to go wrong, he would raise his voice to guide me to say it right. Later Rinpoche wrote all the sentences where I made mistakes in a small notebook—he had actually memorized all the mistakes I made!

Also, Trulshik Rinpoche wrote,

The daily ceremonies include morning and evening prayers according to the Mindroling tradition, starting with refuge, bodhichitta, the seven-branch offering, and the renewal of the two bodhisattva vows, followed by the reading of the Guhyagarbha Tantra and the Magical Net of Vajrasattva, one different chapter every day. Then there is the reading of Chanting the Names of Manjushri, the Epitome Sutra, and the Prayer of Excellent Conduct, which were spoken by the Buddha himself.

Jamgön Kongtrul Rinpoche on This Text
Jamgon Kongtrul Lodro Taye

Jamgön Kongtrul mentions the text multiple times in the ten-volume Treasury of Knowledge.

In Volume 8, Book 3, in the section on "The Completion Phase in Father and Mother Tantras", he describes the text in this way:

To the family of delusion tantras, of those translated into Tibetan, belongs Chanting the Names of Manjushri. This is considered a delusion tantra because it teaches methods to purify delusion and is intended to treat persons whose strongest affliction is delusion.

The translators of this volume, Elio Guarisco and Ingrid McLeod include the following note:

This work, the first in the tantric section of the Dergé Kangyur, forms a class of its own. One set of commentaries explains it in terms of the system of highest yoga tantra; and another set, in terms of that of yoga tantra.

Manjushriyashas, in his Extensive Explanation of Chanting the Names of Manjushri, and Manjushrimitra, in his Commentary on Chanting the Names of Manjushri, expound this tantra from the perspective of yoga tantra, while Lalitavajra, in his Extensive Commentary on Chanting the Names of Manjushri, expounds it from the perspective of highest yoga tantra. The authors of the Commentaries by the Bodhisattvas interpret the Net of Magical Manifestation from the Kalachakra point of view. It has also been treated from the perspective of the central way and from that of the great perfection. Butön and others considered this tantra to be of the class of highest yoga tantra in terms of its nature but explained the sadhana in the format of yoga tantra.

Kongtrul states that, of the highest yoga tantra families of attachment, aversion, and delusion, Chanting the Names of Manjushri belongs to the delusion family. The main deity is usually a male figure without consort, although some sadhanas include a consort. However, there is neither the urging of the molten form of the deity nor the creation of the deities by emanating them from the womb of the consort. Moreover, Chanting the Names of Manjushri describes the ground, path, and result in detail but merely alludes to practices such as release and union. It teaches primarily a nonconceptual form of the phase of creation.

Kongtrul further points out that although some Indian scholars have explained this tantra in terms of yoga tantra, this does not necessarily signify that it is a yoga tantra, just as the fact that Anandagarbha’s expositions of the Guhyasamaja are written in terms of yoga tantra does not prove that the Guhyasamaja tantra belongs to the yoga class. In particular, as indicated in the Indian treatise written by Varabodhi, Mandala Rite of Manjushri: Source of Qualities, the descriptions of the secret initiation and the initiation of pristine awareness through wisdom are teachings on the inner-fi re practices involving four channel-wheels, the liberative path of contemplation of the deity in union, typical of highest yoga tantras. Th is point is explained in Smritishrijnana’s commentary on the Sadhana of the Net of Magical Manifestation of Manjushri. Moreover, the presence within the sadhanas of the Chanting the Names of Manjushri of the four seals and other practices that are the same as those of yoga tantras does not prove that this tantra does not belong to the highest yoga tantra class since such practices are also found in the Chatuhpitha.

Ngoktön Chöku Dorjé (1036-1102) was the holder of two lineages of the Chanting the Names of Manjushri: one transmitted from Marpa, who received the initiation and teachings on the tantra from Maitripa, and the other, from Purang Sherab Dorjé . (Ngoktön received the transmission from Purang before meeting Marpa.) The first of these lineages is exclusively that of the highest yoga tantra; the second lineage (which eventually vanished) was in accordance with yoga tantra. See Kongtrul’s Sadhana of Chanting the Names of Manjushri, Lord of All Tantras, Union of Families: The Blazing Sword of Pristine Awareness.

Chōgyam Trungpa Rinpoche on This Text

A final anecdote comes from Chögyam Trungpa Rinpoche's third volume of the Profound Treasury trilogy"

The First Trungpa and Adro Shelu-bum

When Künga Gyaltsen left Trung Ma-se, he visited various places. As he traveled around eastern Tibet, he came to the fort of Adro Shelu-bum, who was the local landowner and local lord. When Künga Gyaltsen arrived, he was repeating a line from a very famous Manjushri text, the Manjushri-nama-sangiti (Chanting the Names of Manjushri). In the text there is a phrase, chökyi gyaltsen lekpar dzuk, which means “Firmly plant the victorious banner of dharma.” So he arrived at the door of Adro Shelu-bum’s castle with that particular verse on his lips, and he repeated that line three times. For that reason, at my principal monastery in Tibet, Surmang Dütsi Tel, we always repeated that same line twice when we chanted the text. And here in the West, that line has been made into one of the main slogans of Naropa University. We have translated it in that context as “We firmly plant the victory banner of dharma.”

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The Passing of Translator and Scholar Gyurme Dorje

I am sad to share the news that Gyurme Dorje, one of the giants of Tibetan translation and practice passed away on February 5th, 2020, the anniversary of the passing of his teacher, Kangyur Rinpoche.

Gyurme spent a decade in Asia and sat at the feet at many of the greatest masters of our day: Dudjom Rinpoche, Kangyur Rinpoche, Chatral Rinpoche, and Dilgo Khyentse Rinpoche.  His translation work has been inestimably important to thousands of people.  In the 1990s there were far fewer books available for practitioners and one of the essential volumes for many of us was The History of the Nyingma School which he co-translated with Matthew KapsteinThis is much more than a history, as it embodies the living tradition.   He also is renowned for his three volume 3,000+ page dissertation on and translation of the Guhyagarbha Tantra.

 Most recently he published several immensely important works with us:

His Tibet Handbook and Bhutan Handbook have been the companions of thousands as they trekked, made pilgrimage and visited the sacred places of those blessed lands.  And he published a wide variety of other works on Tibetan divination and art, a dictionary, sacred architecture and more.  His translation of the Tibetan Book of the Dead is considered one of the very best.  A full list can be seen here.

Happily, there is more work to come from.  The next project he completed was the Jonang volume Kongtrul’s Treasury of Precious Instructions that will come out later this year.  And there is more after that.

We raise our hands together in appreciation for a lifetime of work that benefited so many.

Nikko Odiseos

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