Dzongsar Jamyang Khyentse

Dzongsar Jamyang Khyentse

Dzongsar Jamyang Khyentse (Khyentse Norbu) is a Tibetan Buddhist lama who travels and teaches internationally and is also an award-winning filmmaker. He is the abbot of several monasteries in Asia and the spiritual director of meditation centers in Vancouver, San Francisco, Sydney, Hong Kong, and Taipei. He is also head of a Buddhist organization called Siddhartha’s Intent.

Dzongsar Jamyang Khyentse

Dzongsar Jamyang Khyentse (Khyentse Norbu) is a Tibetan Buddhist lama who travels and teaches internationally and is also an award-winning filmmaker. He is the abbot of several monasteries in Asia and the spiritual director of meditation centers in Vancouver, San Francisco, Sydney, Hong Kong, and Taipei. He is also head of a Buddhist organization called Siddhartha’s Intent.

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GUIDES

Tibetan Buddhist Books in 2023: A Review

See our other Year in Review Guides:
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Yoga | Kids Books

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We are very happy to share with you a look back at our 2023 books for those who practice in the Tibetan tradition.

Jump to: Reader Guides | Books | Books for Kids | Audiobooks | Forthcoming Books

Reader Guides Released in 2023

Tibetan Buddhist Books Released in 2023

Paperback | Ebook | Audiobook

$21.95 - Paperback

If you are new to Tibetan Buddhism, this short work will help you get started with your practice; and if you are well steeped in these teachings, it will inspire and motivate you to practice them.

While accessible for beginners, this short volume conveys incredible profundity as well.  Originally delivered in the form of advice to retreatants, Pema Wangyal’s teachings cover the practices found across various lineages' foundational practices.  But there is a lot more here including the focus on motivation which carries through all the practices; the specifics of posture and somatic breathing; visualization and mantra; mantra of the Budhhas, the mantra of the Prajnaparamita; the practice of Tonglen, and more.

In the last part of the book, he provides guidance about the preliminary practices using as a model those from the Dudjom  lineage but applicable for everyone. Pema Wangyal’s writing is suffused with warmth and tenderness throughout, making this book quite accessible and inviting to everyone.

gesar
Paperback | Ebook 

$29.95 - Paperback

Gesar: Tantric Practices of the Tibetan Warrior King

By Jamgon Mipham
Foreword by Dzongsar Jamyang Khyentse
Edited and translated by Gyurme Avertin
Contributions by Chogyam Trungpa and Orgyen Tobgyal

Gesar of Ling is well known in Tibetan history, literature, and folklore but for Buddhist practitioners he is an enlightened tantric protector and deity, an emanation of Padmasambhava. Engaging in Gesar practice is meant  to generate positive circumstances and increase one’s experiences and realization in Buddhist practice.

Three outstanding figures introduce and present this selection of 52 prayers and practices devoted to Gesar compiled by Ju Mipham Rinpoche (1846–1912).

Dzongsar Khyentse cuts through the web of cultural accretions which westerns tend to get caught up in and shows how “Mipham Rinpoche, who had himself invoked the spirit of profound brilliance, recognized that every­thing about Gesar of Ling had the potential to inspire authentic presence and an appreciation of nowness. And he didn’t think twice about making use of any of it.”

In Chogyam Trungpa’s essay, “Gesar the Warrior” he demonstrates the how Gesar practice embodies the Buddhist notion of warriorship: “Becoming a warrior means that we can look directly at ourselves, see the nature of our cowardly mind, and step out of it. We can trade our small-minded struggle for security for a much vaster vision, one of fearlessness, openness, and genuine heroism”.

And Orgyen Tobgyal, over the course of a disarmingly frank 30 page elucidation of Gesar practice, leaves the reader with a very clear understanding how to approach these practices and understand Gesar.

The forty-five page introduction by the translator gives an overview of all aspects of Gesar and the corpus of texts included in this book.

These practices are meant to be practiced under the guidance of an authentic spiritual teacher. They detail poetic imagery and include guru yoga, praises, invocations, and divinations. Central to all of these practices is raising what is known in Tibetan as lungta, or “windhorse,” a dignified energy that propels and enhances one’s wisdom, compassion, and power to benefit all beings.

into the mirror
 Paperback | Ebook 

$21.95 - Paperback

Into the Mirror is a call to cultivate wisdom and compassion—right within this world of illusion—and an insightful challenge to the rampant materialism of modernity. Andy Karr presents accessible and powerful methods to accomplish this through investigating the way our minds construct our worlds.

Combining contemporary Western inquiries with classical Buddhist investigations into the nature of mind, Karr invites the reader to make a personal, experiential journey through study, contemplation, and meditation. He presents a series of contemplative practices from Mahayana Buddhism, starting with the Middle Way teachings on emptiness and interdependence, through Yogachara’s subtle understanding of nonduality, to the view that buddha nature is already within us to be revealed rather than something external to be acquired.

Sakya II
 Hardcover | Ebook 

$39.95 - Hardcover

The sixth volume of this series, and part two of Sakya: The Path with Its Result, completes Kongtrul’s presentation of a selection of texts from the Sakya tradition of Tibetan Buddhism. This volume includes the complete teachings and practices of the Eight Ancillary Path Cycles. These eight complete the nine path cycles that begin with Virūpa’s Vajra Verses found in volume five of the series. These path cycles are generally only taught to students who have received the entire Path with Its Result (Lamdre) teaching. They contain oral instructions transmitted to Drokmi Lotsāwa by the early eleventh-century Indian masters—Ācārya Vīravajra, Mahāsiddha Amoghavajra, Pandita Prajñāgupta of Oddiyāna, and Pandita Gayadhara. These cycles provide copious material on the creation and completion stages, which was incorporated later into the Three Tantras literature, the signature Vajrayāna teaching of the Sakya school.

ShangpaV2
 Hardcover | Ebook 

$49.95 - Hardcover

This is the second of two volumes that present teachings and practices from the Shangpa Kagyu practice lineage of Tibetan Buddhism. This tradition derives from two Indian yoginīs, the dākinīs Niguma and Sukhasiddhi, and their disciple, the eleventh-century Tibetan yogi Khyungpo Naljor Tsultrim Gönpo of the Shang region of Tibet. There are forty texts in this volume, beginning with Jonang Tāranātha’s classic commentary and its supplement expounding the Six Dharmas of Niguma. It includes the definitive collection of the tantric bases of the Shangpa Kagyu—the five principal deities of the new translation (sarma) traditions and the Five-Deity Cakrasamvara practice. The source scriptures, liturgies, supplications, empowerment texts, instructions, and practice manuals were composed by Tangtong Gyalpo, Tāranātha, Jamgön Kongtrul, and others.

marpa
 Hardcover | Ebook 

$49.95 - Hardcover

Mahāsiddha Practice, the sixteenth volume, presents a selection of teachings and practices centered on the mahāsiddhas, Indian tantric masters. The mahāsiddha Mitrayogin, whose work forms the majority of this volume, visited Tibet in the late twelfth century. His ritual texts along with instructions are here translated from Tibetan, including sādhanas, empowerments, guru yogas, authorization rituals for protector deities, and detailed compositions on Mahāmudrā practice, or resting in the nature of mind. In addition to instructions given by mahāsiddhas, this volume includes ritual practices to visualize them and transmit their blessings, beginning with a devotional text composed by Jamgön Kongtrul himself.

embodying tara
 Paperback | Ebook 

$22.95 - Paperback

Tara, the Buddhist goddess of compassion, can manifest within all of us. In this illustrated introduction to Tara's twenty-one forms, respected female Buddhist teacher and practitioner Dorje Lopön Chandra Easton shows you how to invite Tara’s awakened energy to come alive in yourself through:

  • insight into core Buddhist concepts and teachings;
  • meditations;
  • mantra recitations; and
  • journal exercises.

The relatable stories from Buddhist history and the author’s personal reflections will give you the tools to live a more compassionate life, befriend your fears, and overcome everyday challenges.

Find out how important women and movements in modern history have achieved this through their own embodiment of Tara's enlightened activities. The stories of Jane Goodall, Nawal El Saadawi, Oprah Winfrey, Vandana Shiva, Black Lives Matter, Me Too, and others will inspire you to bring these aspects of Tara into the world in creative and socially conscious ways for the benefit of all.

Rebirths: New Editions of Classics

wisdom nectar
 Paperback | Ebook 

$34.95 - Paperback

Dudjom Rinpoché was one of the most important figures in Tibetan Buddhism in the twentieth century, yet very few of his religious writings have been translated into English. This volume contains a generous selection of his monumental teachings and writings, the core of which is a lengthy discussion of the entire path of Dzogchen, including key instructions on view, meditation, and conduct, along with direct advice on how to bring one’s experiences onto the path.

Also included in this book in their entirety are the oral instructions, tantric songs, and songs of realization from His Holiness’s Collected Works, along with selections from his aspiration and supplication prayers.

Autobiography of Jamgon Kongtrul
 Paperback | Ebook 

$39.95 - Paperback

The Autobiography of Jamgon Kongtrul: A Gem of Many Colors

By Jamgon Kongtrul Lodro Taye
Translated by Richard Barron (Chokyi Nyima)

This extraordinary account of the life of Tibet’s Leonardo da Vinci provides, in his own words, an illuminating glimpse into the religion, culture, and politics of nineteenth-century Tibet.

Jamgön Kongtrul Lodrö Thayé (1813–1899) was one of the most influential figures and prolific writers in the Tibetan Buddhist world. He was a founder and the single most important proponent of the nonsectarian Rimé movement that flourished in eastern Tibet and remains popular today.

This volume includes the first English translation of Kongtrul’s autobiography, A Gem of Many Colors, and two additional texts. The first, written by one of Kongtrul’s close personal students, discusses Kongtrul’s final days, his funeral, and the commemorative rites following his death. The second, authored by Kongtrul himself, recounts his past lives. Taken together, these three texts place Kongtrul firmly in his historical context as one of the most important Buddhist masters to ever hail from Tibet.

reflections mt lake cover
 Paperback | Ebook 

$21.95 - Paperback

An inspiring, practical guide to walking the spiritual path with wisdom and ease—from one of the foremost living Buddhist nuns.

This broad-ranging collection of Dharma teachings by Jetsunma Tenzin Palmo addresses topics of common concern to Buddhist practitioners from all traditions—including the particular challenges facing Western practitioners, what to expect of a teacher-student relationship, gender issues and the role of women, how to approach meditation practice, and much more. Personable, witty, and profound, Tenzin Palmo presents an inspiring and no-nonsense view of Buddhist practice that comes from a heart infused with wisdom and compassion.

 New in Paperback
Hardcover | Ebook | Audiobook

$21.95 - Paperback

How We Live Is How We Die

By Pema Chodron

In How We Live Is How We Die, Pema Chödrön shares her wisdom for working with this flow of life—learning to live with ease, joy, and compassion through uncertainty, embracing new beginnings, and ultimately preparing for death with curiosity and openness rather than fear.

Poignant for readers of all ages, her teachings on the bardos—a Tibetan term referring to a state of transition, including what happens between this life and the next—reveal their power and relevance at each moment of our lives. She also offers practical methods for transforming life’s most challenging emotions about change and uncertainty into a path of awakening and love. As she teaches, the more freedom we can find in our hearts and minds as we live this life, the more fearlessly we’ll be able to confront death and what lies beyond. In all, Pema provides readers with a master course in living life fully and compassionately in the shadow of death and change.

For Kids

In 2023 we published several wonderful books parents who want to expose their kids to the ideas, culture, and figures of Mahayana and Tibetan traditions.  We hope these delight them!

Magical Life of the Lotus
 Hardcover | Ebook 

$21.95 - Hardcover

The Magical Life of the Lotus-Born

By Sherab Kohn

Explore a fresh telling of the inspiring, mysterious, and magical life of the great master Padmasambhava—the Lotus-Born—who planted the seed of Buddhism in Tibet that is still blossoming today, beautifully illustrated for ages 10+.

The Lotus-Born is one of the most iconic and important figures in Tibetan history. Here, his magical life story is outlined in colorful and captivating detail, offering young readers a rare glimpse into his fierce adventures and battles that transformed Tibet, a land of malevolent spirits and wild folk, into a fertile ground for Buddhism. The rich and vibrant spiritual tradition that resulted in Tibet has thrived for over one thousand years. This timeless tale is sure to capture the imagination of future generations, just as the oral, theatrical, and written accounts of it have in the Himalayas for centuries.

Buddhist Audiobooks

living is dying audiobook
this precious life audiobook
turning confusion into clarity
awakening wisdom cover

Forthcoming in 2024

And we have even more from the Tibetan tradition coming out next year from the likes of Sera Khandro, Khenpo Sodargye, Khangsar Tenpe Wangchuk, Jamgon Kongtrul, Khenpo Sherab Sangpo, Gaylon Ferguson, Jigme Wangdrak, Orgyen Chowang, Thubten Chodron, Dza Kilung, Cortland Dahl, Dzigar Kongtul, Tina Draszczyk, and more.  So make sure you sign up for our emails so you do not miss them!  Here is a sneak peek at our first 2024 release which you can pre-order now and take advantage of the discount.

Cover of Tibetan Buddhism - Sodargye
Paperback | Ebook | Audiobook

$21.95 - Paperback

tibetan buddhism audiobook

Tibetan Buddhism: A Guide to Contemplation, Meditation, and Transforming Your Mind

By Khenpo Sodargye

Your genuine, go-to overview of Tibetan Buddhism from a leading contemporary teacher who has traversed the wisdom path.

This guide shares Tibetan Buddhist insight and tools that will benefit everyone in transforming their mind. Khenpo Sodargye, who has attracted hundreds of thousands of students worldwide with his concise, easy-to-follow teaching style, sketches the big picture of the Mahayana path in straightforward language with stories relevant to everyday life. He draws on authentic texts and teachings by renowned Buddhist masters to explain complex concepts like:

  • The Four Dharma Seals
  • Faith
  • Bodhicitta
  • The Three Supreme Methods
  • The Two Truths
  • Rebirth and karma
  • Spiritual teachers
  • The Great Perfection

This book introduces a systematic approach to studying Buddhism. Through proper listening, contemplating, and meditating, we can generate the wisdom that enables us to recognize, control, and uproot our afflictions, which is the essence of Buddhism. This book is the perfect companion for anyone wanting to learn more about the basics of Mahayana Buddhism or to strengthen the foundations of their spiritual practice.

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The Great Fourth Dodrubchen Rinpoche

Kyabje Thupten Thrinle Palzang, the fourth Dodrubchen (Dodrupchen) Rinpoche passed away on January 25, 2022.  An incalculable loss for the Nyingma tradition of Tibetan Buddhism and for several of us here at Shambhala Publications who knew and loved Rinpoche.

The fourth in a succession of masters whose name means "great siddha from the region of Do", he was a guide to countless other great lamas.  He founded a center in western Massachusetts, the Maha Siddha Nyingmapa Center.

Rare video footage of Dodrubchen Rinpoche in Sikkim and the US, with Thinley Norbu Rinpoche and others.

The line of Dodrubchens consists of:

  1. The First Dodrubchen, Jigme Trinle Özer (1745-1821)
  2. The Second Dodrubchen,Jigme Phuntsok Jungne (1824-1863)
  3. The Third Dodrubchen,Jigme Tenpe Nyima (1865-1926)
  4. The Fourth Dodrubchen Rigdzin Tenpe Gyaltsen )(192701961)
  5. The Fourth Dodrubchen Thubten Thrinle Palzang (1927-2022)

*Note, there were two Fourths

Books Featuring the Fourth Dodrubchen Rinpoche

Masters of Meditation and Miracles

$34.95 - Paperback

By: Tulku Thondup

This magisterial work covers the entire Longchen Nyingtik tradition stemming from Jigme Lingpa, including the whole Dodrubchen line given that Jigme Lingpa's main disciple was the first Dodrubchen Rinpoche.

Please enjoy the full chapter on we are offering here in appreciation of his immeasurable activity.

Click to expand and read full-screen.

Incarnation

$18.95 - Paperback

By: Jamgon Mipham & Tulku Thondup

Tulku Thondup's short work on the tulku tradition includes many stories of his teacher, Dodrubchen Rinpoche.

This and the other volumes in the Complete Nyingma Tradition were written by Choying Tobden Dorje, a close disciple of the First Dodrubchen,  Jigmé Trinlé Özer who referred to the author as "this northern black mantra adept, like a meteorite dagger, is the designated inheritor of an ocean of wrathful mantras."

Jamyang Khyentse Chokyi Lordro was deeply connected with both the Third and Fourth Dodrubchen masters and stories of them both appear throughout.

The Third Dodrubchen Rinpoche appears in many of the stories of Patrul Rinpoche.

Important Students of Dodrubchen Rinpoche

Most lamas from the Nyingma tradition have a strong connection with Dodrubchen Rinpoche.  Here are a few who are also our authors.

Dzongsar Khyentse on the Teacher-Student Relationship

Dzongsar Khyentse Rinpoche

Dzongsar Khyentse, describing Dodrubchen Rinpoche: "Probably the last genuine non hypocritical, fearless man on earth. He must live long. His mere presence on this earth is proof that there is not only path mahasandhi but also a person mahasandhi. I will dedicate all my merit, if there is any, and dedicate it to his long life."

tulku thondup

Tulku Thondup Rinpoche

Tulku Thondup is a close disciple of Dodrubchen Rinpoche and has written extensively about him and the Longchen Nyingtik lineage.

Rabjam Rinpoche

Shechen Rabjam Rinpoche

Rabjam Rinpoche, describing Dodrubchen Rinpoche: "Dodrupchen Rinpoche was the last of a generation of great Dzogchen practitioners and the principal holder of the Longchen Nyingtik lineage. He was a compelling and compassionate teacher, extremely humble and unassuming.

We always felt like we were under his protection. Rinpoche’s passing into parinirvana is a significant loss for the Buddhadharma, especially for the Nyingma tradition, both inside and outside Tibet."
Anyen Rinpoche

Anyen Rinpoche

Anyen Rinpoche was raised in Tibet and has a strong connection with Dodrubchen Rinpoche.

Dzigar Kontrul Rinpoche

Dzigar Kongtul Rinpoche on Dodrupchen Rinpoche: "He touched countless lives. Simply seeing him, and especially receiving teachings from him, has brought many onto the Dzogchen path and assured their liberation through the power of his blessings. The loss of him from this world brings us all a heavy heart, but we pray that another nirmanakaya will swiftly return as the fifth Dodrup Rinpoche to carry on the Great Perfection Nyingtik lineage and thus bring immense benefit."

Dza Kilung Rinpoche

Dza Kilung Rinpoche

Kilung Rinpoche is was recognized as a tulku by Dodrubchen Rinpoche who came and consecrated his center in Washington state.

Books Related to the Previous Lives of Dodrubchen Rinpoche

This is only a small sample as the Dodrubchen tradition appears in a large amount of our list.

A staff favorite, this includes the Third Dodrubchen, Jigme Tenpe Nyima's

  • The Final Roar of a Scholar-Lion: Advice in Response to the Request of the Faithful, Diligent, and Intelligent Deshul Drakden
  • A Little Learning Is a Dangerous Thing: On the Ignorance of the Learned
  • Remembrance of Awareness Present: Advice for the Devoted Student Gyurme Dorje
  • Portrait of the Master as a Young Tulku: Answers to Questions on the Great Perfection

This and the other volumes in the Complete Nyingma Tradition were written by Choying Tobden Dorje, a close disciple of the First Dodrubchen,  Jigmé Trinlé Özer who referred to the author as "this northern black mantra adept, like a meteorite dagger, is the designated inheritor of an ocean of wrathful mantras."

Jamyang Khyentse Chokyi Lordro was deeply connected with both the Third and Fourth Dodrubchen masters and stories of them both appear throughout.

The Third Dodrubchen Rinpoche appears in many of the stories of Patrul Rinpoche.

The Heart of Unconditional Love

$18.95 - Paperback

By: Tulku Thondup

This incredible book by Tulku Thondup includes translations of many instructions by the Third Dodrubchen as well as one by the First Dodrubchen.

Confusion Arises as Wisdom

$22.95 - Paperback

By: Ringu Tulku

Ringu Tulku relates a bit about the Dodrubchen line, as well as a story about the Third Dodrubchen Rinpoche being concerned about the teaching of  Dzogchen and how easy misunderstandings can arise.

Various Dodrubchens appear throughout the writing in this collection, all about the main Rigdzin Dupa, the main Lama practice of the Longchen Nyingtik.

The Third Dodrubchen Rinpoche appears in much of this book by His Holiness the Dalai Lama.

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Blessing Bhutan: A Recollection of Dilgo Khyentse Rinpoche by Her Majesty the Royal Grandmother of Bhutan

The following is an excerpt from Her Majesty the Royal Grandmother of Bhutan's to Brilliant Moon: The Autobiography of Dilgo Khyentse.

Queen Mother [now Her Majesty the Royal Grandmother] Kesang Chödrön Wangchuk is the wife of the previous king of Bhutan and the mother of the present [now retired Fourth] King Jigmey Senge Wangchuk. She was a devoted disciple of Dilgo Khyentse, and with his guidance, she and her mother, Mayum Choying Wangmo, sponsored the annual sacred drupchens performed by Dilgo Khyentse in the Paro Kyechu temple, the Punakha Dzong Chakrasamvara temple, and the Bumthang Kurje temple. She also sponsored the building of many beautiful temples and holy images in Bhutan.

For a bit more insight into this extraordinary person, see Dzongsar Khyentse Rinpoche's recollection and tribute to her.

Loppön Pemala is a lama from Nyimalung Monastery in Bumthang, and is a great scholar and historian. He was a close disciple of Dilgo Khyentse and received all the teachings that Rinpoche gave in Bhutan.


After the Chinese Communists invaded Tibet, Dilgo Khyentse with his wife, daughters, elder brother Nyenpa Rinpoche, and a group of refugees escaped the oppression in the second month of the female earth-pig year, 1959. Fleeing via Lhodrak, they eventually arrived at the Bhutanese border. On behalf of the Bhutanese government, Prime Minister Jigmey Palden Dorje went to the border to meet the Tibetan refugees at Jakar Dzong and offered support to the refugees in the form of tsampa, and so forth. The prime minister helped those who wanted to go to India, as well as those who wanted to stay in Bhutan.

The Prime Minister also took care of Dilgo Khyentse and his entourage, and Dilgo Khyentse told him that he was extremely grateful that he and his group of refugees were looked after so well. The Prime Minister asked Khyentse Rinpoche to stay in Bhutan, and Rinpoche answered that he would really like to stay in such a free place endowed with the Dharma, but because his elder brother Sangye Nyenpa had to follow the Karmapa to India, he had to go there as well and go wherever the Karmapa went.

During a pilgrimage to Tibet in the male earth-dog year, 1958, Bhutanese Minister Sangye Paljor had met Khyentse Rinpoche, and so later on, when Rinpoche was leaving Jakar in Bumthang, he invited him to Pangto Monastery to give his sick mother the Supreme Heruka empowerment from the Heart Essence of the Great Expanse cycle. Then Rinpoche went to Tashi Choling where he stayed in a tent for a while, at which point Ani Rigzin Chödrön invited him to Longchenpa’s residence at Tharpaling and from there to Lorepa’s residence at Chötrak. At Chötrak Monastery, Rinpoche performed a hundred thousand feast offerings according to the Heart Essence of the Great Expanse cycle, and he gave the monks and nuns participating in the feast offerings the Self-Liberation of Clinging empowerment. Then he gave the reading transmission of Patrul Rinpoche’s Spontaneous Vajra Song pith instructions, and thinking of the omniscient Longchenpa, he spontaneously wrote a song of his own.

Dilgo Khyentse with Queen Mother Kesang Chödrön and Loppön Sonam Zangpo. Photograph by Matthieu Ricard.

Ashe Pema Dechen, the Junior Queen Mother, sent Rinpoche a letter from Tekchog Choling saying that she would like to see him, and she asked him to pray for her. Dilgo Khyentse sent her a reply from Tharpaling. Then he received a letter from Ashe Chökyi and Dasho Urgyen Wangdu from Wangdu Choling, also requesting an audience and his prayers for them. While doing the hundred thousand feast offerings according to the Three Roots of the Heart Essence of the Great Expanse cycle in the temple of the eleven-headed Avalokiteshvara at Chötrak Monastery, Khyentse Rinpoche felt very happy and composed a ground, path, and fruition supplication, which he wrote on the back of Ashe Pema Dechen’s letter. Then he performed the Spontaneous Fulfillment of All Aspirations feast offering in the old Chötrak temple and returned to Tashi Choling, where he gave the reading transmission for Khenpo Ngakchung’s Guide to the Words of My Perfect Teacher.

From Bumthang, Rinpoche went by horse to Chokor Rabten, the Tongsar Dzong, where he was requested to give the Kalachakra empowerment. Then Rinpoche continued on to India via the main road from Thimphu and settled in Kalimpong. Some of his faithful students who had received teaching from him at Chötrak Monastery went to see him in Kalimpong, where for one month he gave the complete empowerments and reading transmissions of the Heart Essence Root Volumes, as well as the Heart Essence of Mother and Son, the Heart Essence of the Dakinis, the Quintessence of the Dakinis, the Guru’s Innermost Essence, and the Profound Quintessence to many disciples at Durpin Monastery in Kalimpong. After that he gave the Guhyagarbha Tantra as well as Mipham Rinpoche’s Collected Works to some lamas and tulkus. As the texts were not complete, he sent a message asking to borrow four volumes from Chumey Naktsang, which they did, so he was very pleased. When Dudjom Rinpoche was giving the Treasury of Precious Termas empowerments in the twelfth month of the iron-mouse year, 1960, at Durpin Monastery in Kalimpong, Rinpoche went there to receive the Mindroling Vajrasattva empowerment as a Dharma connection.

Prior to Dilgo Khyentse’s arrival, my mother, Mayum Choying Wangmo Dorje, had always told me to take good care of Simtokha Dzong, as it was such a beautiful and historical dzong. Due to this advice, I suggested to His Majesty King Jigmey Dorje Wangchuk to make Simtokha Dzong into a Buddhist school. His Majesty agreed and told me to ask his mother who would be a good teacher to appoint. I then went to Kalimpong to give birth to my third daughter Ashe Pem Pem and to stay with my mother for a bit; the Queen Mother Puntsök Chödrön also went along with me.

When I was in Kalimpong, I asked Queen Mother Puntsök Chödrön which lama would be a good teacher for the new Buddhist college in Simtokha Dzong, so she suggested that Dilgo Khyentse Rinpoche would be the most suitable. His Majesty then told his ministers that it was very important to establish a Buddhist college and to start making the necessary arrangements to accomplish it. So the ministers started organizing the college and the necessary books on disciplines such as grammar, poetry, and spelling, and had more than a hundred copies of the root texts and commentaries of The Way of the Bodhisattva and other texts printed.

Later, during the first month of the iron-bull year, 1961, several lamas from the central congregation of monks in Thimphu were sent to Kalimpong to invite Dilgo Khyentse to become the principal of the monastic college. He accepted the post and left Kalimpong for Bhutan on the twenty-fifth of the first month. After arriving in the Bhutanese capital of Thimphu, while Simtokha Dzong was still being prepared, Rinpoche first started the college at Wangdutse for over a hundred intelligent young monks and laymen. Later the college moved to Simtokha Dzong, where the students also added Sanskrit to their studies.

The monastic college was founded to prevent the degeneration of the Buddhist doctrine in Bhutan. So spiritual teachers were invited from India to restore the teachings that had been corrupted and spread those that had not. Altogether there were over a hundred students from different monasteries and communities, who were told to endeavor in studying culture and tantra. Once they had learned the traditional science of grammar and spelling, they could leave, but if they also wanted to study philosophy, they were welcome to continue their studies. After having learned traditional science and philosophy they had the option of staying on to study the four tantras.

The books that were made available were a hundred copies each of the Lamp of Speech Grammar root text and its commentary, the grammar root text and its Sublime Light of Excellent Discourse commentary, Situpa’s detailed commentary, the root poetry text and commentary, the Letter to a Friend root text and commentary, the Thirty-seven Practices of a Bodhisattva root text and commentary, and The Way of the Bodhisattva root text and commentaries.

Khyentse Rinpoche taught at the college until the winter of 1962 when he had to go to India as his brother Sangye Nyenpa had passed away in Rumtek and his youngest daughter was seriously ill in the hospital in Lucknow. Khyentse Rinpoche arrived just in time to see his daughter before she passed away. He took her body to Varanasi to be cremated and then went to Rumtek for the funeral ceremonies of his elder brother. Some years later, while Khyentse Rinpoche was in Dharamsala with His Holiness the Dalai Lama, a man from Kham brought the Dalai Lama a piece of the self-arisen Avalokiteshvara statue from the Potala that had been rescued during the Cultural Revolution. Khyentse Rinpoche received a part of it and used it to build an Avalokiteshvara statue at Paro Kyechu in memory of his daughter. After leaving for India that winter, Khyentse Rinpoche didn’t return to Bhutan for a few years.

 

In 1965 Nyimalung Monastery’s vajra master Jamyang Yeshe Senge and chant master Tsering Dondrup discussed with Queen Mother Puntsök Chödrön their wish of inviting Khyentse Rinpoche to become the principal at Nyimalung Monastery. Queen Mother Puntsök Chödrön then invited Khyentse Rinpoche to come from Darjeeling to Nyimalung, and when Rinpoche arrived at Dechen Chöling in Thimphu, he gave Tertön Sangye Lingpa’s Embodiment of the Master’s Realization empowerments and transmissions to Jamyang Yeshe Senge and many fortunate lamas and students, both monks and laypeople.

There was a lot of turmoil in Bhutan at that time. In 1964 Prime Minister Jigmey Palden Dorje had been assassinated in Puntsoling, so Khyentse Rinpoche came to see me in Kalimpong to offer his condolences. There had previously been a civil war between East and West Bhutan, and at that time the subjugation rituals for spirits causing recurrent obstacles had not been performedproperly. The Dharma King Urgyen Wangchukhadaskedthe Fifteenth Karmapa Kakyab Dorje for advice, and he had sent his heart son Tertön Zilnon Namkai Dorje from Tsurphu to Bumthang to give empowerments and transmissions. He started by giving teaching on The Way of the Bodhisattva and then turned the Dharma wheel of the inconceivably profound maturing and liberating teachings. To avert the influence of spirits causing recurrent obstacles for the king’s son, Zilnon Namkai Dorje appointed four monks to do a Raksha Thotreng recitation retreat, to last three years and three months until they completed the signs. For this retreat, he gave the transmissions, taught all the rituals, and also performed a Vajrakilaya drupchen.

The Je Khenpo Simpuk Lama, who was from the lineage of Dorje Lingpa and was a student of both Khyentse Rinpoche and Bomta Khenpo, had a book of prophecies by Guru Padmasambhava that had been revealed by Tertön Drukdra Dorje about the birth of His Majesty. Guru Rinpoche gave thirteen prophecies and described the birth of the present king. The king was born in the wood-sheep year, 1955, in Wang Drong, which is now Dechen Chöling Palace. It said that the one born in the wood-sheep year would greatly benefit the Dharma, but due to a negative spirit, the one born in the iron-dragon year, 1940, would try to harm the glorious Drukpa Kagyu teachings, so many ceremonies should be done and treasures should be revealed in Bumthang Chumey. If the demon succeeded there would be a sea of blood in Bhutan, but if the demon failed there would be many years of peace.

While Khyentse Rinpoche was staying in Thimphu, I sent him the book of prophecies and asked if this prophecy concerned the crown prince. Khyentse Rinpoche said that indeed it did concern the crown prince and that he would do all the averting rituals in Queen Mother Puntsök Chödrön’s place at Dechen Chöling. So I sent a reply, saying, “If it really concerns my son, please come to Paro and perform the ceremonies in Paro Taktsang or the Jowo Temple in Paro Kyechu.” Loppön Nyabchi then asked Khyentse Rinpoche whether it would be good to have aVajrakilaya drupchen per- formed to avert the obstacles. Khyentse Rinpoche answered that Vajrakilaya was very special, but there was nothing better than the Supreme Heruka from the Heart Essence of the Great Expanse, since all the deities are included in Chemchok Heruka. So in the ninth month of the wood-snake year, 1965, on Divine Descent Day, he started the first Supreme Heruka Assembly ceremony from the Heart Essence of the Great Expanse cycle in the Jowo Temple at Paro Kyechu, for the stability of the country.

Because of this, instead of going to Nyimalung, Khyentse Rinpoche went to Kyechu in November 1965, and because of Tertön Drukdra Dorje’s prophe- sies about the birth of His Majesty and the rituals to be performed, Khyentse Rinpoche did the drupchen of Jigmey Lingpa’s Supreme Heruka Assembly in the Jowo temple at Paro Kyechu. During the drupchen he bestowed the empowerment on crown prince Jigmey Senge Wangchuk, who was then ten years old. I said to Rinpoche, “I wish you would always stay here,” and Rin- poche said he would like to. So I sent a message to His Majesty asking if Khy- entse Rinpoche could stay in Paro instead of going to Nyimalung. “Yes, it is more important that he stays there,” the king replied. This is how Bhutan came to be blessed with the presence of Dilgo Khyentse Rinpoche.

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How to Be with the Dying

Buddhist End-of-Life Care

An excerpt from Living Is Dying

What can we do for our dying loved ones, especially if they are not spiritually minded, let alone Buddhist? Does encouraging the dying and the dead to take refuge and arouse bodhichitta really help? And can non-Buddhists understand the bardo teachings? These are very good questions.

Confidence and Motivation

First of all, the fact that you want to help the dying person—that you are even thinking about them—indicates that there is a spiritual or karmic link between you.

How many people, animals or insects are dying at this very moment? Are we thinking about all of them? No. Even though, as good bodhisattvas, we are supposed to care for all sentient beings, in practice we rarely do. We tend only to think about those close to us.

Whether they realize it or not, everyone you have a relationship with must have a connection with the dharma. Why? Because they have a connection with you and you have a connection with the dharma. The fact that you want to help them means they must have some merit. So, through you, your dying non-Buddhist friend must have an indirect connection with the dharma that could really benefit them. This is how connections work.

If you have the right motivation, you can be confident that whatever you do will help.

You may be poor and powerless from a worldly point of view, but a rich, famous, powerful person who is clueless about anything spiritual is of no use to someone who is dying. Your concern for your dying friend’s well-being and willingness to support and care for them is the best news they could possibly have. You may be the only person they know with an interest in the dharma who can give them the information they will need to navigate the process of death and beyond, and to do the relevant practices. Your good aspirations, guidance and dedication are probably the only truly useful help they will be offered. They are incredibly fortunate to know you.

If you have the right motivation, you can be confident that whatever you do will help. Even if you lose your temper because you are overtired or frustrated, it won’t be a big deal. After all, who knows what truly helps and what doesn’t? Everyone is different. All you can do is offer the help you believe will work best.

Create a Calm and Peaceful Atmosphere

If the dying person is in pain and terrified, but unwilling to tolerate spiritual discussions or practices, don’t try imposing any of your Buddhist ideas or methods on them. Simply create a harmonious and peaceful environment, and always be honest and direct. The calmer a person is at death, the better. This means that the attitude, bearing and body language of the friends, family and those caring for the dying person are important; it is up to them to create a calm and loving atmosphere. Most important of all is your motivation. Bear this in mind when you find yourself overwhelmed by emotion. Instead of breaking down, try to focus on calmly and gently embodying kindness and compassion.

Surprisingly, perhaps, non-Buddhists often end up facing death in a calmer frame of mind than many Buddhists. Just because someone is a Buddhist does not mean they will always be calm and self-possessed. People who are twitchy and agitated, nervous and fidgety, obsessive and unable to let go in life won’t suddenly become serene and relaxed just because they are about to die.

Also bear in mind that physical nervousness and agitation don’t necessarily mean that the dying person is not focused or that they don’t know what they should be doing. So don’t try to foist your interpretation of their frame of mind on them.

If the dying person is a Shravakayana practitioner, they will try to dwell in egolessness or think about the Buddha, Dharma and Sangha; and a Mahayana Buddhist will try to dwell in the view of shunyata. A Tantrika will think about their guru as they die, or the names and forms of Amitabha Buddha, Shakyamuni Buddha, Akshobhya Buddha, Avalokiteshvara, Guru Rinpoche Padmasambhava, Manjushri, Arya Tara, and so on; and at the moment of death, they will think of their personal deity—their yidam.

Always Tell the Truth

Till now
I thought that only
others die—
that such happiness
should fall to me!

—Ryoto

However difficult the truth may be to hear, it is always best to be honest with a dying person. Most of us would try to avoid telling a person we love that they are dying, even when it is blatantly obvious. We lie because we don’t want to admit to ourselves that someone we love is about to leave us. Hope makes us hide the facts from both ourselves and our loved one.

[N]one of us knows when or how we will die . . .

People who didn’t lead spiritual lives sometimes imagine that they are the only ones ever to have experienced the suffering of death, which obviously is not true. Remind them that no one on this earth has a choice about dying; everyone dies. But it is also worth pointing out that there is no telling which of you will die first. Right now, your loved one may be in the midst of the process of dying, but as none of us knows when or how we will die, there is no guarantee that you won’t die first.

Can I Really Help?

Without being enlightened it is impossible to know if anything you do ever helps anyone—the living or the dying. However good your intentions, you will never know if the medicine you encourage a sick friend to take helps him, or makes things worse. Your friend’s health may appear to improve dramatically, but in the long run the side effects could be devastating, and vice versa.

As I have already said, the most important thing about the help you offer is your motivation. Whether the person you are trying to help is an atheist or very spiritual, a close friend or a complete stranger, if you have a kind heart and a pleasant smile, if you are warm, polite and humble, and if you genuinely wish to improve that person’s life or death, they will appreciate everything you do for them. In fact, they will probably appreciate your help more than the help they are offered by a closer friend or family member who acts out of duty, not love.

Should We Talk about Death?

Buddha said that of all mindfulness meditations, the mindfulness of death is the most important. Talking about death is never inauspicious. In fact, we should all talk about death far more than we do. We will all die, so death is not just a subject for the dying or the very old. I think everyone should be encouraged to think and talk about death. Perhaps we should sponsor giant billboards in big cities and subway stations that say things like: “Your life is ticking away” and “Every second brings you closer to death.” And shouldn’t birthday celebrations include the reminder that death is now one year closer?

If you want to introduce death into a conversation with materialists who dismiss anything spiritual as mere superstition, you must do it skillfully. In this human realm, difficult-to-handle subjects tend to be ignored or denied, so bringing up the subject of death too directly could risk alienating those you are trying to help.

Try offering them a little information about the dharma, but don’t drown them in it!

Concentrate instead on gently introducing them to a little general information about impermanence. Point out that impermanence and change aren’t necessarily negative. In fact, impermanence is what makes improvement and change possible. Tell them it is because everything is impermanent that we can change our lives for the better. But before any improvements can be made, we must first understand and accept the impermanent nature of phenomena. After that, you can gradually introduce the fact that life itself is impermanent.

Of course, the approach you take will depend on the person you are trying to help. Materialistic people tend only to care about their own money, worldly power and position, and how their networks and connections can bring them more money and power. Such people don’t bother visiting museums because, for them, it is a waste of time and time is money. The only time they even consider getting up early to enjoy a sunrise, or change their plans to see the sun set, is when they want to impress another rich person by using the view as a backdrop for a selfie. Starting a conversation about death or anything spiritual with such a person is far from easy. If you cannot talk about poetry or philosophy with someone because there is no money to be made from either, how can you talk about death? All you can do for materialistic people is pray for them.

Having said that, people who give the appearance of being committed materialists sometimes turn out to be surprisingly spiritual, they just don’t realize it. In pursuit of material satisfaction, materialists experience so much of the world; they go everywhere, do everything and eat at all the best restaurants. When such people become weary of the high life, they have a much better chance of becoming genuinely spiritual than many self-professed Buddhists, Christians or Hindus. Too many “spiritual” people are merely spiritual materialists. They spend their lives deceiving both themselves and others, and they are the most difficult to deal with when it comes to discussing death or any form of genuine spiritual practice.

Your friends and family may say they are not spiritual, but if they take pleasure in magical and mystical pursuits like poetry or philosophy and if they are sentimental and romantic enough to enjoy a sunset as if it were their last, they may well have the capacity to hear the truth. Try offering them a little information about the dharma, but don’t drown them in it! The most precious gift you can give your friends, children and family is the dharma. Try pouring a little into their ears, but don’t overdo it. Don’t ever use a dharma argument to correct someone’s behavior; wait for them to do something admirable, motivated by altruism, and only then introduce them to an aspect of the dharma as a way of agreeing with and encouraging them. Never impose your beliefs on others; it won’t help.

How to Comfort the Dying

Encourage the dying person to let go of all their attachment to and worry about unfinished business, tasks, plans, and so on. Encourage them not to dwell on thoughts of their loved ones, houses, jobs or anything that ties them to this life.

Advise the dying person to calm their minds and prepare for the next phase by making good aspirations. What kind of good aspirations should a non-Buddhist make? They could, for example, wish for

  • a genuinely good person to run for president of the United States in the next election,
  • environmental problems associated with global warming to be resolved,
  • more trees to be planted and nurtured,
  • inexpensive solutions for debilitating, chronic diseases to be discovered, with no nasty side effects, and
  • a car to be invented that runs on free, clean energy, leaves no carbon footprint and emits positive energy into the environment.
Some people spend their whole lives worrying about their material goods; that won’t suddenly change just because they are dying.

If you know the dying person personally, you will have some idea about what they believe in. Even the worst person in the world must believe in something that is not harmful, so capitalize on that belief. Perhaps they could aspire for a two-day working week?

You could also suggest that the dying person does something to bring themselves fame once they are dead. Perhaps they could donate all their money to erecting the kind of billboard I have already mentioned that remind the rest of us about the reality of death—a reality that we will all have to face sooner or later. Or something like that.

Ask the dying person what you can do for them. Ask them what should be done with their money, investments, property and belongings, and promise you will do your best to ensure their wishes are carried out to the letter. Some people spend their whole lives worrying about their material goods; that won’t suddenly change just because they are dying. But knowing that you will do everything in your power to carry out their wishes may help relieve their anxieties. This is another reason why it is a good idea to tell those you care about that they are dying.

If the dying person is a Shravakayana or Mahayana Buddhist, remind them of the importance of aspiration. Encourage them to aspire to become enlightened, to be reborn with the ability to be of benefit to others and to encounter the right path—which, from a Buddhist point of view, is the Buddha Shakyamuni’s path of loving compassion and nonduality. Continue repeating this same message either verbally or mentally, even after the person has died.

If the dying person is a Tantrika, read the simplified instructions that appear on pages 191–95 or from Great Liberation through Hearing in the Bardo, or choose any of the authentic bardo instructions (elaborate or simple) that you know, or one of the texts that are available for download.

Read the instructions out loud to remind the Tantrika about what is happening and what they should do.

If the dying person’s relatives are Buddhists, they could read an Amitabha sutra out loud or chant their favorite mantra or dharani.

Tell the dying person’s relatives and friends that, according to the bardo teachings, their loved one’s awareness and perception will continue to function for anything from a few hours to several days after death. This means that the dead person’s mind will be able to see and hear what goes on among the family after their body has been pronounced dead. This is why Tibetans always advise a dying person’s family to avoid talking about the will or fighting over the person’s belongings. The family is also advised not to give away the dead person’s property or break up their collections for as long as possible.

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Living Is Dying

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By: Dzongsar Jamyang Khyentse

Best Foot Forward

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By: Dzongsar Jamyang Khyentse

Not for Happiness

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Preparing to Die

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By: Andrew Holecek

Dzongsar Jamyang KhyentseDzongsar Jamyang Khyentse is a Tibetan Buddhist lama who teaches internationally and is also an award-winning filmmaker. He is the abbot of several monasteries in Asia and head of the Buddhist organization Siddhartha’s Intent. Learn more.

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SNOW LION NEWSLETTER ARCHIVE

Dzongsar Khyentse on the Meaning of Empowerment

Dzongsar Khyentse on the Teacher-Student Relationship

From the Snow Lion Newsletter Archive:

What actually happens when we receive an empowerment? Here, Dzongsar Khyentse Rinpoche helps us to understand a little about it, in this adaptation from Entrance to the Great Perfection: A Guide to the Dzogchen Preliminary Practices, a compilation created by Cortland Dahl.

The term “empowerment” derives from the Sanskrit word “abisheka.” Sanskrit is an exceptionally rich language, especially when it comes to the nuances of each individual word. Since one word can contain several levels of meaning, we can end up with different interpretations. That is the beauty of Sanskrit.

The term “empowerment” has two primary meanings. In Tibetan, we refer to these two meanings with the words torwa and lugpa, which can be translated as dismantling and pouring, respectively. In this case, “dismantling” refers to dismantling the cocoon, or shell, of ignorance. “Pouring,” on the other hand, refers either to pouring the blessings, or pouring/discovering buddha nature.

When it comes to understanding the implied meaning of empowerment, however, the terms we use can actually be misleading. To interpret the word “empowerment” to mean “pouring” and “discovering,” and even when we use the expression “receive an empowerment,” can inadvertently lead us to think we are being given a power that was previously not in our possession. The term “empowerment” almost has the connotation of conferring something, not unlike a knighting, for instance.

This interpretation is far from the true spirit of the tantric initiation. In being empowered, one is being introduced to something within oneself, albeit something that has gone unrecognized. Activating this recognition is what we mean by the term “empowerment.”

 

Cortland Dahl

There are various empowerments with numerous divisions, yet according to the highest yoga tantra, there are four main types. Each of these four, referred to as the “four empowerments,” is designed to dismantle one of the four defilements. These four are the defilements of nadi, which relate to the veins, chakras, or channels; the defilement of prana, which coincides with speech, or wind-energy; and the defilement of bindu, which is a defilement of mind. There are two ways to explain the fourth defilement: one is to say it is the residue of the three combined or, in other words, something similar to alaya. Alternatively, it can be described as “the ground of everything,” but this second way of explaining it is quite difficult to understand.

The empowerment ritual utilizes symbolic implements and substances. First, the guru will place a vase on your head and then pour some liquid into your hand, saying, “Drink this saffron water.” Next, the guru will use a kapala, which is traditionally filled with nectar. This substance is actually a mixture of the father and mother consort’s essence. These days, however, most of lamas use Bordeaux or Chianti if the empowerment is given in Europe, or tequila if it is being given in America. With the third empowerment, the substance is related to the consort. Nowadays, lamas will flash a picture of a dakini or something similar. Finally, for the fourth empowerment, which is referred to as the word empowerment, a substance like crystal is sometimes used, though technically speaking this is no longer a necessity. The crystal symbolizes the nature of mind.

Entrance to the Great Perfection

$22.95 - Paperback

By: Cortland Dahl

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Guru Rinpoche: His Life and Times

The following article is from the Spring, 2002 issue of the Snow Lion Newsletter and is for historical reference only. You can see this in context of the original newsletter here.

See also our Reader's Guide to Guru Rinpoche Padmasmbhava with a full list of resources.

Guru Rinpoche: His Life and Times

Padmasambhava, Guru Rinpoche, His Life and Times, Tibetan Buddhism

by Ngawang Zangpo

About this Book

To Tibetan Buddhists Guru Rinpoche is a Buddha. In 763, Tibet's powerful armies overran the capital of China and installed a puppet emperor. Why didn't Tibet continue its aggressive military campaigns? This transformation was due to Guru Rinpoche who tamed and converted Tibet to Buddhism and thereby changed the course of Asian history.

This book recounts Guru Rinpoche's historical visit to Tibet and explains his continuing significance to Buddhists. Four very different Tibetan accounts of his story are presented:

Buddhist accounts:

     A Biography of Guru Rinpoche by Jamgon Kongtrul

     The Immaculate While Lotus by Yeshe Tsogyal

One according to the pre-Buddhist Tibetan religion, Bon:

     The Bon Version of the Life of Guru Rinpoche by Jamyang Khyentse Wangpo

One based on Indian and early Tibetan historical documents:

     The Indian Version of the Life of Guru Rinpoche by Taranata.

In addition, there are supplications by Guru Rinpoche and visualizations to accompany them by Jamgon Kongtrul.

Praise for Guru Rinpoche: His Life and Times

"The presence of Guru Rinpoche, a figure so important to Tibetan Buddhists he is called simply 'The Precious Master', can be felt still in each of these liberating stories translated here. Read side-by-side, they reveal an even wider picture, deftly highlighted by Ngawang Zangpo's introduction, of how history and culture interact with the inner spirituality that is beyond time and place."— Sarah Harding, author of Creation and Completion

"With a thought-provoking introduction and stimulating cultural, religious, and literary insights, Ngawang Zangpo offers welcome translations of four biographies of Gum Rinpoche and a set of famous supplications. This new work will certainly be enjoyed by everyone interested in the vast spiritual legacy of the Second Buddha' in Tibet." —Cyrus Stearns, author of Buddha from Dolpo

Ngawang Zangpo (Hugh Thompson) lives near Santa Cruz, California. His previous works include Sacred Ground: Jamgon Kongtrul on Pilgrimage and Sacred Geography.

Persons who cannot force themselves to board an airplane cannot fly; people who cannot accept a relationship based on faith and devotion cannot practice tantra.

Excerpt From Guru Rinpoche: His Life and Times

Non-Tibetans can now meet Guru Rinpoche, but the encounter can only be meaningful with faith. Our faith and devotion provide the only access possible to the timeless, ever-present Guru Rinpoche, and this faith and devotion must begin in relation to a human spiritual master and a lineage. For some people this is an impossible task, which should not be a problem unless they imagine they want to practice tantra. Persons who cannot force themselves to board an airplane cannot fly; people who cannot accept a relationship based on faith and devotion cannot practice tantra. Dzongsar Jamyang Khyentse Rinpoche writes in the same book:

guru rinpoche padmasamb

The purpose of Dharma practice is to attain enlightenment. Actually, attaining enlightenment is exactly the same as ridding ourselves of ignorance, and the root of ignorance is the ego. Whichever path we take, whether it's the long and disciplined route, or the short and wild one, at the end of it the essential point is that we eliminate ego.

There are many, many different ways we can do this, for example through Shamatha [tranquility] meditation, and they all work to one extent or another. However, since we have been with our ego for so many lifetimes and we are so familiar with it, every time we take to a path in our efforts to eliminate ego, that very path is hijacked by ego and manipulated in such a way that rather than crushing our ego, our path only helps to reinforce it.

That is the reason why, in the Vajrayana, guru devotion, or Guru Yoga, is taught as a vital and essential practice. As the guru is a living, breathing human being, he or she is able to deal directly with your ego. Reading a book about how to eliminate ego may be interesting, but you will never be in awe of a book, and anyway, books are entirely open to your interpretation. A book cannot talk or react to you, whereas the guru can and will stir up your ego so that eventually it will be eliminated altogether. Whether this is achieved wrathfully or gently doesn't matter, but in the end this is what the guru is there to do, and this is why guru devotion is so important.

I believe that all tantric Buddhists should be as frank as this master about their path and what sets it apart from the other Buddhist paths: faith and devotion to the spiritual master. In Sanskrit they say, "Guru Yoga;" in English we might say, "communion with the spiritual master's mind." Tantra takes pride in its plethora of practices: it aims to answer everyone's needs with easy, accessible, and efficient ways to enlightenment. Yet every single one of those skillful means depends on the spiritual master, a human being from whom we receive transmission of empowerment, the lineage, and guidance; and, after we receive instruction, our success or failure depends not on our diligence, not on our goodness, and not on our intelligence, but on our faith and devotion to our spiritual master.

Tantra cannot be all things to all people. Some of us have serious issues with a relationship grounded in the intense devotion tantra demands. It is in no way a judgment of those individuals or of tantra to say that they were not made for one another. Tantra is not to everyone's taste, nor can it ever be made to be.

"...attaining enlightenment is exactly the same as ridding ourselves of I ignorance, and the root of ignorance is the ego. Whichever path we take, whether it's the long and disciplined route, or the short and wild one, at the end of it the essential point is that we eliminate ego."

Guru Rinpoche is for most Himalayan Buddhists the second Buddha, the Buddha of every form and teaching of enlightenment, with an accent on the tantras. Just as the Great Way teaches us to identify our enlightened nature and call it buddha-nature, tantra teaches us to first see our teachers as Guru Rinpoche. Then we see all phenomena as Guru Rinpoche, down to every atom of our own body, every atom of all beings equally, and every atom of every blade of grass, every grain of sand. Finally, when we recognize our own innate, timeless awareness, it as well is none other than Guru Rinpoche.

Dzongsar Jamyang Khyentse Rinpoche writes:

The first stage of guru devotion, then, is to awaken and enhance our devotion, until it becomes sound and strong and we can actually look upon the guru as the Buddha.

Gradually we will reach the second stage, where we don't simply think the guru is the Buddha, we see he is the Buddha. As our devotion becomes stronger still, it is with a growing sense of joy that we begin to rely entirely on the guru for everything. An inner confidence arises, an absolute certainty that the guru is the only source of refuge. No longer do we have to create or fabricate our devotion now it comes quite naturally.

Then, all our experiences, good or bad, are manifestations of the guru. Everything we experience in life becomes beneficial and has a purpose; everything we encounter becomes a teaching. Total trust and devotion for the guru is born within our heart, and the blessing of the guru dissolves into our mind.

With this, we reach the third stage, which is when we realize that our mind is none other than the guru whom we have seen as the Buddha.

This Guru Rinpoche, while timeless, is introduced to us thanks to a lineage of masters who have passed on their wisdom in an uninterrupted stream to the present. In the preface to Masters of Meditation and Miracles, Tulku Thondup makes a statement that should be repeated in every Tibetan translation:

It was improper and indeed impossible for me to try to avoid the typical characteristic of Tibetan biographies, namely the inclusion of endless lists of teachers, teachings, and disciples of the masters, even though those lists might be boring for readers who are not Tibetan.

He then traces the lineages from Guru Rinpoche and other great masters down to the present, each an essential link. Each deserves to be honored by our attention. How many of us learned (or still learn?) the names of members of sports teams, or of rock bands, or of political parties, during their fleeting moments of fame and fortune? We definitely have the capacity to learn the names and personal histories of the enlightened individuals who have contributed to the wisdom bridge that reaches us.

The members of lineages from Guru Rinpoche should not be faceless, nameless persons: they have kept real and alive what is most important to us the full presence and blessing of Guru Rinpoche.

Lineages of wisdom have been compared to electricity that flows from a power plant to one's home: If the flow is interrupted or faulty at any point, the flow of electricity will stop. The members of lineages from Guru Rinpoche should not be faceless, nameless persons: they have kept real and alive what is most important to us the full presence and blessing of Guru Rinpoche. Different masters reflect the needs of their time on a superficial level, and thus might seem foreign to us, but the wisdom-electricity we receive from our teachers has passed through them and, thanks to them, is exactly the same as it was a thousand years ago.

Guru Rinpoche first appeared as an Indian, a guise that caused his expulsion from Tibet. Yet, with some more reflection over time, Tibetans came to worship Indian spirituality and Indian masters. To the present day, the focus of Tibetan Buddhism remains fixed not upon indigenous Tibetan masters, however impressive they were, but upon non-Tibetans, Buddha Shakyamuni and Guru Rinpoche.

These days, Guru Rinpoche first appeared to us primarily in a Tibetan guise. The Tibetan masters' priceless gift to us has been to introduce foreigners worldwide to Guru Rinpoche's timeless wisdom in such ways as to make it comprehensible, attractive, and accessible. They have had to confront in their new students many non-conducive attitudes, such as distrust, self-seriousness and solemnity, but they disarmed and relaxed us with their light humor, gentle warmth, and sincere concern (or love, to be more precise). Not only did they bring Guru Rinpoche into our lives, they made it seem that the most natural, clear-headed, and light-hearted thing to do is to discover eternal Guru Rinpoche within ourselves. What we saw as insurmountably distant proved to be innate, and what intimidated us proved to be child's play.

What we saw as insurmountably distant proved to be innate, and what intimidated us proved to be child's play.

Modern spiritual masters of all races now bring Guru Rinpoche to our level, but that is not to say that it would not be wise for us, on our part, to rise to the occasion. If you feel the urge to do yourself an enormous favor, attend any lecture by the Dalai Lama (or so many other tantric masters I could name) when he visits your continent. Or plunge into Journey to Enlightenment, Matthieu Ricard's book on the life of Dilgo Kyentse Rinpoche.

These masters, who introduce us so surely and gently to what has always been our nature, making it seem so familiar and close, provide living proof of the wondrous qualities of that same nature's manifest expression, which surpass all measure and understanding.

Who are these unfathomable beings if they are not Guru Rinpoche?

I cite them because they are persons of living memory, whom we can meet in person or in photographs or in words spoken directly in English, and I mention them because, they present us with a paradox. On the one hand, our recognition of our inner nature must accompany us on a "kitchen-sink level," as Trungpa Rinpoche used to remind us, and yet our inner Guru Rinpoche's positive qualities are what, we call, for lack of better words, inconceivable and inexpressible. These masters, who introduce us so surely and gently to what has always been our nature, making it seem so familiar and close, provide living proof of the wondrous qualities of that same nature's manifest expression, which surpass all measure and understanding.

Ngawang Zangpo (Hugh Leslie Thompson) completed two three-year retreats under the direction of the late Kalu Rinpoche. He is presently working on a number of translation projects that were initiated under the direction of Chadral Rinpoche and Lama Tharchin Rinpoche. He has also contributed to Kalu Rinpoche's translation group's books Myriad Worlds and Buddhist Ethics.

Guru Rinpoche

Padmasambhava (eighth century), the Indian meditation master, is the founder of the Nyingma tradition, the oldest Buddhist tradition in Tibet. In addition to introducing the practices of tantric Buddhism to Tibet, he also completed the building of Samye, the first Buddhist monastery in Tibet.

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Khyentse Yangsi Rinpoche Enthroned

The following article is from the Winter, 1998 issue of the Snow Lion Newsletter and is for historical reference only. You can see this in context of the original newsletter here.

A Detailed Account of the Enthronement of

Khyentse Yangsi Rinpoche

Tibetan Buddhism, Yangsi Rinpoche, Vivian Kurtz

Yangsi Rinpoche's arrival in Procession (Photo: Vivian Kurtz)

On December 5, 1997, the Enthronement of Ugyen Tendzin Jigme Lhundrup, Khyentse Yangsi Rinpoche (born in Nepal on the 30th of June 1993) - the Reincarnation or "Yangsi" of Dilgo Khyentse Rinpoche, was celebrated at Shechen Monastery in Baudha, Nepal. Dilgo Khyentse Rinpoche (1910-1991) was one of the most remarkable Buddhist teachers of this century, an accomplished master in the Rimé or non-sectarian tradition, who had a deep knowledge of the teachings of all schools of Tibetan Buddhism.

For two days proceeding the actual enthronement ceremony, Trulshik Rinpoche, Dilgo Khyentse Rinpoche's close friend and disciple, performed a long-life ceremony in the upper temple which contains a startlingly lifelike statue of Khyentse Rinpoche and a small golden stupa containing his relics. For the actual event, the courtyard of the monastery with its newly painted buildings was covered by a large yellow tent and dotted with bright bunches of flowers.

As the morning mist lifted, the guests began to arrive. A total of about 15,000 people from over forty countries attended the enthronement. Almost all of them had either taken teachings from the previous Dilgo Khyentse Rinpoche or felt a strong connection to him.

The little Yangsi, who was four and a half years old, was greeted by Rabjam Rinpoche on his arrival, and carried aloft to the temple along a pathway carpeted with auspicious symbols made from colored rice, escorted by a procession of sacred dancers and two prancing snow lions. As he crossed the courtyard to the sound of horns, a hushed atmosphere of joy and emotion filled the gathered crowd. As many as possible were seated in the temple. Closed circuit television was provided for those in the courtyard to bring the event live to all those attending.

In the large, magnificently painted temple, the Yangsi sat on a chair while Trulshik Rinpoche conducted a purification ceremony to dispel any obstacles to his life and accomplishment of the Dharma. After that, he was seated on the throne of his predecessor and offered the symbols of the body, speech, mind, qualities and activity of a Buddha, and a long-life ceremony.

An explanatory speech written by Thilshik Rinpoche described the series of emanations of Khyentse Rinpoche beginning with Manjushri until the present Yangsi. Then there was the offering of the mandala, representing the entire universe, and Trulshik Rinpoche offered the young tulku the eight auspicious symbols and eight auspicious substances.

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Procession far enthronement, to monasterythe eight auspicious symbols in colored rice. (Photo: Vivian Kurtz)

Following this main ceremony, lamas and disciples made offerings of a white scarves, symbolic of pure motivation, and presented gifts, including the traditional offering of a statue, book, stupa, vase and phurba (representing enlightened body, speech, mind, qualities, and activity). Several monasteries offered 108 gifts including statues, ritual implements, books, carpets, rolls of brocade, and sacks of grain, held aloft by a line of monks.

Seated on the throne, wrapped in a brocade cape like the one worn by the previous Khyentse Rinpoche, the Yangsi put on the lotus hat. Throughout the whole ceremony he behaved with great dignity and a natural confidence and nobility. Often smiling and joking to the huge crowd of people before him, he accepted the offerings with rapt attention and care. He had a wonderful combination of the joy and freedom of a young child and the innate knowledge of what he should be doing. It was a glorious and joyful occasion.

The ceremony was a deeply moving religious event, not just a pageant. And it was a clear indication that the tradition of Tibetan Buddhism is strong and vital.

Shechen Rabjam Rinpoche, abbot of the Monastery, said of the ceremony,

"The Yangsi was seated on the throne from which he will radiate activities to preserve and propagate the dharma. Just like the enthronement of a king establishes his rule over the country, the enthronement of a tulku (reincarnation) sets the auspicious connection so that he can benefit sentient beings."

After the ceremony, the public had a chance to offer white scarves to the Yangsi. The long line of people (Nepali, Western, Tibetan, Bhutanese, Chinese) gathered to pay respects stretched across the courtyard and down toward the gates. The Yangsi patiently sat on his throne for seven hours, playing and blessing the line of well-wishers.

In the afternoon, a rarely performed Bhutanese sacred dance was offered by the Shechen Dancers followed by a lively and hilarious Snow Lion dance to the delight of the large crowd. For the next three days, in the mornings, offerings were presented to the Yangsi and in the afternoon dancers from Tibetan communities in exile throughout India and Nepal performed cultural and religious dances. Some of the dance troupes came from Dharamsala, the Tibetan Children's Village in Bir, the Riwoche Gesar Group, and Kalimpong. Lunch was served for over 1,000 people for the 5 days of events.

The ceremony was performed by Ven. Thilshik Rinpoche in the presence of Penor Rinpoche, Mindroling Trichen Rinpoche, Chogye Trichen Rinpoche, Drigung Kyabgon Rinpoche and many other important incarnate lamas, teachers, and disciples. The reincarnations of Dilgo Khyentse Rinpoche's two main teachers, Shechen Gyaltsab Rinpoche (who came from Shechen Monastery in Kham, Tibet) and Dzongsar Khyentse Rinpoche and were also present.

A total of about 15,000 people attended the enthronement representing forty countries, almost all of whom had taken teachings from the previous Dilgo Khyentse Rinpoche. The guests included one hundred and thirty-seven tulkus, representatives from all the schools of Tibetan Buddhism, and representatives of His Holiness the Dalai Lama and the Bhutanese Royal Family. There were over 1,200 guests from America and Europe, including the American and French Ambassadors, Gene Smith, Steven Seagal, Michael Aris, and Richard Gere.

The 190 monks of Shechen Monastery had worked for months on the preparations for the event. As such a large crowd was expected, careful organization and planning was needed so that the events could go smoothly. On the day of the event, each monk had a precise role to play in the organization and performance of the ceremony. As explained by Shechen Rabjam Rinpoche:

"There were many complicated aspects to the preparation of such a large event. We tried to make every effort so that all the many people attending the enthronement would feel included and be able to share in all the events. I am very pleased that everything went so well. We all have the profound wish that the qualities in this child will grow to equal those of our revered Guru in his previous life."

 

On December 12, the wangs (empowerments) and lungs (reading transmission) of the Collected Works (Khabum) of Dilgo Khyentse Rinpoche began. The was the first time that the transmission of the whole Khabum was given. The the empowerments were given by Trulshik Rinpoche and the reading transmission by Dzongsar Khyentse Rinpoche and Rabjam Rinpoche. The series took 3 weeks to complete and was attended by the Yangsi, the young Bhutanese tulku of Dudjom Rinpoche, and over a thousand people.

Tibetan Buddhism, Yangsi Rinpoche's Enthronement. (Photo: Raphael Dernendre)

Yangsi Rinpoche on day of Enthronement. (Photo: Raphael Dernendre)

Now the Yangsi will begin his studies. Just as Shechen Rabjam was taught by Khyentse Rinpoche, it will be his turn to supervise the education of this young child, his teacher's reincarnation.

When Khyentse Rinpoche passed away in 1991, Ven. Trulshik Rinpoche, was entrusted to find the reincarnation. He did so through numerous visions that gave him a clear indication of who the reincarnation was. They revealed that the name of the father was Tsikey Chogling Rinpoche Mingyur Dewai Dorje, the third embodiment of Chogyur Dechen Lingpa, and that the mother was Dechen Paldron, and that their son born on June 30, 1993, was the unmistakable reincarnation of Dilgo Khyentse Rinpoche. His Holiness the Dalai Lama also confirmed that this child was Khyentse Rinpoche's reincarnation.

According to tradition, after the reincarnation was recognized, several steps were taken:

  1. First, the Yangsi was offered a name, ceremonial dress and a long-life blessing by Trulshik Rinpoche in the sacred cave of Maritika in Nepal to symbolize his future dharma activities.
  2. Then the young Tulku went to Dharamsala to meet His Holiness the Dalai Lama who performed the hair-cutting ceremony.

For more information:

Dilgo Khyentse RinpocheDilgo Khyentse Rinpoche (1910–1991) was a highly accomplished meditation master, scholar, and poet, and a principal holder of the Nyingma lineage. His extraordinary depth of realization enabled him to be, for all who met him, a foundation of loving-kindness, wisdom, and compassion.

 

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The Golden Letters

The following article is from the Summer, 1996 issue of the Snow Lion Newsletter and is for historical reference only. You can see this in context of the original newsletter here.

The Tibetan Teachings of Garab Dorje, First Dzogchen Master

trans. & ed. by John Reynolds foreword by Namkhai Norbu

Rinpoche 389 pp. #GOLE $18.95

Three Statements That Strike the Essential Path is an ancient Dzogchen revelation that introduces the practitioner to the nature of his or her own mind. One of the most immediately accessible commentaries, and one very widely known among Tibetan Dzogchen practitioners, is that of Patrul Rinpoche, the nineteenth-century Dzogchen master. Both this and one by H.H. Dudjom Rinpoche are included here. One of the main purposes of these texts is to provide the practitioner with a direct cognition of Dzogchen, the Primordial State.

The following is an excerpt from a section entitled The Special Teaching of the Wise and Glorious King.

Prologue

Homage to my benevolent Root Guru, he who possesses unequaled compassion. Here I shall explain a little of the method of practice associated with the essential points represented by the view, the meditation, and the conduct.

First, since my own Guru in his essence fully embodies and unifies within himself the totality of the Three Jewels, so by doing homage to him alone, one is actually paying homage to all of the sources of refuge simultaneously. Thus it says (in the root text): Homage to the Guru.

Moreover, as for the real meaning, which I shall explain here (regarding the following lines): If one practices wholeheartedly, having first become aware that all of one's Gurus, both one's own Root Guru as well as the Gurus belonging to all of the lineages of transmission which one has received, are, in fact, inseparable from one's own mind, then all threethe view, the meditation, and the conductare combined and included within the practice. Hence, I must explain here that the view, the meditation, and the conduct correspond precisely to the real meaning of the names of my own personal masters, both my Root Guru and the Gurus of my lineage of transmission.

First, the view is one's own awareness that all of the infinity of appearances occurring in both Samsara and Nirvana, however many there may be, are wholly perfected (from the very beginning) within the vast expanse of the Tathagatagarbha, which is the Dharmadhatu itself, free of all conceptual elaborations. Thus, since there exists an awareness of this real meaning, it says (in the root text): The view is Longchen Rabjampa (where this name literally means the infinite great vast expanse).

Then, with respect to this view, which in its own nature is free of all conceptual elaborations: (On the one hand, the view) is systematically established by means of discriminating wisdom (Skt. prajna) and insight (Skt. vipasyana) on the side of wisdom and emptiness. And then, (on the other hand,) it abides (and continues) evenly and one-pointedly in contemplation, where it is inseparably united with the skillful means of concentrated peaceful calm (Skt. Samatha), and therefore, (this represents the side) of great loving compassion. Since there exists here this meditation that links together both emptiness and compassion in this way, therefore it says in the text: The meditation is Khyentse Odzer (which literally means the light rays of wisdom and love).

Then, while in a state where one possesses equally such a view and such a meditation, one comes to practice wholeheartedly the six perfections for the benefit of others in accordance with the proper method of the Bodhisattvas, who represent the fresh sprouts (that will grow into) future Buddhas. Since this is the conduct and behavior (in question), it says in the text: The conduct is Gyalwe Nyugu (which literally means the fresh sprouts of future Buddhas).

The individual who practices wholeheartedly, having a view and a meditation and a conduct such as this, is described as one who truly possesses good fortune. Hence it says (in the root text): Anyone who practices wholeheartedly in this way....

And furthermore, having relied upon a secluded hermitage (as the site of retreat practice), if one is able to renounce the activities of this world and practice one-pointedly, then in this present life one will become liberated into the original Base, which has been primordially pure from the very beginning. Thus, it says in the text:... will surely attain Buddhahood within a single lifetime without striving after it.

Similarly, even though one may not accomplish this, still if one turns the mind toward a view, a meditation, and a conduct such as this, then, even in this present life, one will become aware of all negative conditions (being transformed, so as to) carry one farther along the path; and although remaining preoccupied with the activities of everyday life, one will not produce so many expectations and anxieties, while thereafter (in future rebirths) one will go from one happy existence to another. Hence, it says in the text: And even if one does not (accomplish the results of practice), one's mind will erjoy happiness. A-la-la!

The First Essential Point

Now I shall explain step by step the view, the meditation, and the conduct that possess such benefits as those (cited above). First, I want to explain extensively the method for practicing the view. Thus, it says in the text: As for the view of Longchen Rabjampa (the infinite great vast expanse).

Furthermore, by way of the actual secret instructions that pertain to these three statements that strike the essential points of the practice, one cuts off (at the root) the very vitality possessed by delusions. Hence, it says in the text: There are three statements that strike the actual essential points of the practice.

First there is the method for introducing the individual to the view that had not been introduced previously. In general, according to the Lakshanayana, one systematically establishes the view by means of various authoritative scriptural traditions and by reasoning. Again, according to the usual approach of the Secret Mantra system, having relied upon the knowledge of the example which is indicated during the third initiation, one is introduced to actual knowledge of primal awareness in the fourth initiation. There exist many systems for this. However, here the method of the Holy Gurus of the Siddha Lineage is to introduce directly (the nature of mind) by way of the dissolving of all mental activities.

Furthermore, at those times when the confused and turbulent waves of deluded thoughts (overwhelm the individual), gross discursive thoughts that pursue and follow after their objects will come to obscure the true face of the nature of mind. Thus, even though one has been introduced previously to it, one will not recognize (the nature of mind). For that reason, one must first allow those gross discursive thoughts (to settle down and the mind) to become clear. So, it says in the text: First, allow one's own mind to settle into a relaxed state....

Nevertheless, one's own mind, when it is allowed simply to settle down without making any attempt to

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Table of Contents

Preface

Foreword by Namkhai Norbu Rinpoche

Introduction

The Primordial Origin of Dzogchen

The Place of Dzogchen in Buddhist Teaching

The Three Series of Dzogchen Teachings

PART ONE: The Three Statements That Strike the Essential Points

The Three Statements That Strike the Essential Points,

by Garab Doije

A Short Commentary on the Three Statements of

Garab Dorje, by H. H. Dui^jom Rinpoche

The Special Teaching of the Wise and Glorious King, The

Root Text and Auto-Commentary, by Patrul Rinpoche

Commentary on "The Special Teaching of the Wise and

Glorious King," by the Translator

The Last Testament of Garab Dorje

Interlinear Commentary to "The Last Testament of Garab

Dorje," by the Translator

PART TWO: The Life of Garab Dorje and Gum Sadhana

Translator's Introduction

The Life of Garab Dorje

Guru Sadhana for Garab Dorje, by Dzongsar Khyentse

Rinpoche

PART THREE: Historical Origins of Dzogchen

The Problems of Historiography

The Historical Existence of Garab Dorje

Possible Historical Sources of Dzogchen

Indian Buddhism

Ch'an Buddhism

Bon

Four Early Texts Relating to Dzogchen

Rig-pa'i khu-byug: The Earliest Dzogchen Text

Kun-byed rgyal-po: The Principal Dzogchen Tantra

bSam-gtan mig sgron: A Philosophical Exposition of Dzogchen

'Dra bag chen-mo: The Biography of Vairochana

Is Dzogchen an Authentic Buddhist Teaching?

The Primordial State of the Great Perfection

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Note on the Translation of Dzogchen Technical Terms

Appendix: Brief Biography of Patrul Rinpoche

Glossary of Dzogchen Terms

Notes

Selected Bibliography

General Index

Index of Tibetan Texts and Terms

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