https://www.rigpawiki.org/api.php?action=feedcontributions&user=Yeshedorje&feedformat=atomRigpa Wiki - User contributions [en]2024-03-28T17:45:32ZUser contributionsMediaWiki 1.40.1https://www.rigpawiki.org/index.php?title=Throneholders_of_Dorje_Drak_Monastery&diff=94591Throneholders of Dorje Drak Monastery2024-03-17T09:00:43Z<p>Yeshedorje: </p>
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<div>[[Image:Rigdzin Gödem Ngödrup Gyaltsen.jpg|thumb|250px|Rigdzin Gödem, the tertön of the Jangter]]<br />
'''The Throneholders of [[Dorje Drak Monastery]]'''<br />
<br />
===Former Incarnations===<br />
#[[Rigdzin Gödem]] (1337-1408)<br />
#[[Lekden Dudjom Dorje]] (1512-1625) - the teacher of [[Changdak Tashi Tobgyal]]<br />
<br />
===The Throneholders (Dordrak Rigdzin)===<br />
<br />
#[[Rigdzin Ngakgi Wangpo]] (1580-1639)<br />
#[[Rigdzin Pema Trinlé]] (1641-1717)<br />
#Kalzang Pema Wangchuk (1719/20-1770) - born in Chagdud<br />
#Kunzang Gyurme Lhundrup Dorje<br />
#Ngawang Jampal Mingyur Lhundrup Dorje (1839-1861)<br />
#Kalzang Pema Wangyal Düdul Dorje<br />
#Thupten Chöwang Nyamnyi Dorje (1884/6-1932/5)<br />
#[[Namdrol Gyatso|Thupten Jikmé Namdrol Gyatso]] (1936-2024)<br />
<br />
==Internal Links==<br />
*[[Dorje Drak Monastery]]<br />
<br />
[[Category:Lists of Abbatial Succession]]<br />
[[Category:Northern Treasures]]</div>Yeshedorjehttps://www.rigpawiki.org/index.php?title=Throneholders_of_Dorje_Drak_Monastery&diff=94590Throneholders of Dorje Drak Monastery2024-03-17T09:00:14Z<p>Yeshedorje: </p>
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<div>[[Image:Rigdzin Gödem Ngödrup Gyaltsen.jpg|thumb|250px|Rigdzin Gödemchen, the tertön of the Jangter]]<br />
'''The Throneholders of [[Dorje Drak Monastery]]'''<br />
<br />
===Former Incarnations===<br />
#[[Rigdzin Gödem]] (1337-1408)<br />
#[[Lekden Dudjom Dorje]] (1512-1625) - the teacher of [[Changdak Tashi Tobgyal]]<br />
<br />
===The Throneholders (Dordrak Rigdzin)===<br />
<br />
#[[Rigdzin Ngakgi Wangpo]] (1580-1639)<br />
#[[Rigdzin Pema Trinlé]] (1641-1717)<br />
#Kalzang Pema Wangchuk (1719/20-1770) - born in Chagdud<br />
#Kunzang Gyurme Lhundrup Dorje<br />
#Ngawang Jampal Mingyur Lhundrup Dorje (1839-1861)<br />
#Kalzang Pema Wangyal Düdul Dorje<br />
#Thupten Chöwang Nyamnyi Dorje (1884/6-1932/5)<br />
#[[Namdrol Gyatso|Thupten Jikmé Namdrol Gyatso]] (1936-2024)<br />
<br />
==Internal Links==<br />
*[[Dorje Drak Monastery]]<br />
<br />
[[Category:Lists of Abbatial Succession]]<br />
[[Category:Northern Treasures]]</div>Yeshedorjehttps://www.rigpawiki.org/index.php?title=File:Rigdzin_G%C3%B6dem_Ng%C3%B6drup_Gyaltsen.jpg&diff=94589File:Rigdzin Gödem Ngödrup Gyaltsen.jpg2024-03-17T08:59:05Z<p>Yeshedorje: </p>
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<div></div>Yeshedorjehttps://www.rigpawiki.org/index.php?title=Tsele_Natsok_Rangdrol&diff=94572Tsele Natsok Rangdrol2024-03-10T21:09:43Z<p>Yeshedorje: </p>
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<div>[[Image:Tsele Natsok Rangdrol.jpg|thumb|250px|Tsele Natsok Rangdrol]]<br />
'''Tsele Natsok Rangdrol''' (Tib. རྩེ་ལེ་སྣ་ཚོགས་རང་གྲོལ་, [[Wyl.]] ''rtse le sna tshogs rang grol'') (b. 1608) was born near the border of the Tibetan provinces [[Kongpo]] and [[Dakpo]]. He was recognized as the immediate reincarnation of Tendzin Dorje (1535-1605?), and also as a reincarnation of [[Götsangpa]], a great master of the [[Drukpa Kagyü]] lineage, an emanation of [[Milarepa]]. In his youth he studied with the Third Pawo Rinpoche and the famous [[tertön]] [[Jatsön Nyingpo]] as well as other great teachers of the [[Kagyü]] and [[Nyingma]] lineages. <br />
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[[Jamyang Khyentse Chökyi Lodrö]] and [[Dilgo Khyentse Rinpoche]] encouraged the study of his writings, as they are particularly suited to beings of these times. Several of them have been translated into English by [[Erik Pema Kunsang]].<br />
<br />
==Works Translated==<br />
===English===<br />
*Tsele Natsok Rangdrol, ''The Heart of the Matter'', Rangjung Yeshe Publications, 1996<br />
*Tsele Natsok Rangdrol, ''Empowerment and the Path of Liberation'', Rangjung Yeshe Publications, 1993<br />
*Tsele Natsok Rangdrol, ''Lamp of Mahamudra'', Shambhala, 1989<br />
*Tsele Natsok Rangdrol, ''Mirror of Mindfulness'', Shambhala, 1989<br />
*Tsele Natsok Rangdrol, ''The Circle of the Sun'', Rangjung Yeshe Publications, 1990<br />
===French===<br />
*Tsélé Natsok Rangdreul, ''Le Miroir de la vigilance qui reflète parfaitement le sens général des bardos'', Padmakara 2015<br />
*Tsélé Natsok Rangdreul, ''La Lampe immaculée qui éclaire le sens authentique du Grand Sceau, quintessence de tous les enseignements'', Padmakara, 2016<br />
*Tsélé Natsok Rangdröl, ''Le Miroir de la Vigilance—Vie, mort, bardos et renaissances dans le bouddhisme tibétain'', texte traduit du tibétain par [[Philippe Cornu]] (Éditions Rangdröl, Mai 2022)<br />
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==Other Names==<br />
*Kongpo Götsangpa<br />
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==Further Reading==<br />
*[[Yeshe Tsogyal]], ''The Lotus Born: The Life Story of Padmasambhava'', Rangjung Yeshe Publications, 2004 (includes a partial translation of Tsele Natsok Rangdrol's Replies to Questions Concerning the Biography of Padmasambhava, སློབ་དཔོན་རིན་པོ་ཆེ་པད་མའི་རྣམ་ཐར་ཆེན་མོ་ལས་བརྩམ་ཏེ་དྲི་བའི་ལན་ངེས་དོན་གསལ་བྱེད་, ''slob dpon rin po che pad ma'i rnam thar chen mo las brtsam te dri ba'i lan nges don gsal byed'')<br />
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==External Links==<br />
*{{LH|tibetan-masters/tsele-natsok-rangdrol/| Tsele Natsok Rangdrol Series on Lotsawa House}}<br />
*{{TBRC|P1687|TBRC profile}}<br />
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[[Category:Kagyü Masters]]<br />
[[Category:Nyingma Masters]]</div>Yeshedorjehttps://www.rigpawiki.org/index.php?title=File:Tsele_Natsok_Rangdrol.jpg&diff=94571File:Tsele Natsok Rangdrol.jpg2024-03-10T21:08:25Z<p>Yeshedorje: </p>
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<div></div>Yeshedorjehttps://www.rigpawiki.org/index.php?title=Namdrol_Gyatso&diff=94562Namdrol Gyatso2024-03-10T11:14:29Z<p>Yeshedorje: </p>
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<div>[[Image:Thupten Jikme Namdrol Gyatso.jpg|thumb|250px|Thupten Jikme Namdrol Gyatso, the eighth Dorke Drak throne holder]]<br />
'''Namdrol Gyatso''' ([[Wyl.]] ''rnam grol rgya mtsho'') aka '''Thupten Jikme Namdrol Gyatso''', '''Dordrak Rigdzin''', (1936-2024) was the eighth throneholder of [[Dorje Drak Monastery]] in Tibet. <br />
He mainly lived in [[Lhasa]], and received many teachings from [[Doring Tulku]] and [[Dudjom Rinpoche]].<br />
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==Internal Links==<br />
*[[Throneholders of Dorje Drak Monastery]]<br />
<br />
==External Links==<br />
*[http://www.tbrc.org/link?RID=P752 TBRC Profile]<br />
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[[Category:Nyingma Teachers]]</div>Yeshedorjehttps://www.rigpawiki.org/index.php?title=Doring_Tulku&diff=94561Doring Tulku2024-03-10T10:54:25Z<p>Yeshedorje: /* Tutoring the young 10th Rigdzin Chenpo in Dorje Drak Monastery */</p>
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<div>'''Doring Tulku''' (Tib. རྡོ་རིང་སྤྲུལ་སྐུ་འཇམ་དབྱངས་ཀུན་བཟང་ལུང་རིག་ཆོས་ཀྱི་ཉི་མ་, [[Wyl.]] ''rdo ring sprul sku 'jam dbyangs kun bzang lung rig chos kyi nyi ma''), aka Tuksé Doring Choktrul Rinpoche, (1902-1952) was born in the village of Doring (Wyl. ''rdo ring'') in [[Kham]], Eastern Tibet. He was recognized as a direct incarnation of [[Do Khyentse Yeshe Dorje]]. In 1933, he went to Bhutan and founded [[Nyimalung Monastery]]. While back in Tibet in 1940, he roamed widely throughout Tibet, went to [[Lama Ling]] and became a direct student of [[Dudjom Rinpoche]].<br />
<br />
==Birth, Family & Recognition==<br />
Doring Tulku was born in the village of Doring in the eastern Tibetan area of Kham. He was recognized as an incarnation of Do Khyentse Yeshe Dorje, himself recognized as a mind incarnation of [[Jikme Lingpa]].<br />
<br />
==Training==<br />
===Being trained in Kham===<br />
By the age of 13, Doring Tulku had already finished his basic Buddhist studies and had become acquainted with the writings and times of [[Longchenpa]]. Inspired by his life story, Doring Tulku left home at this tender age to travel around Kham and Tibet, studying with various masters in different monasteries during seventeen years.<br />
<br />
According to [[Nyoshul Khen Rinpoche]] <Ref> Nyoshul Khenpo, A Marvelous Garland of Rare Gems: Biographies of Masters of Awareness in the Dzogchen Lineage, translated by Richard Barron (Junction City: Padma Publishing, 2005), p507.</Ref>:<br />
:At an early age, Doring Tulku entered the path of the Dharma and studied with numerous spiritual mentors. <br />
In particular, the extraordinary masters of his Buddha family were [[Khenpo Shenga]] and Nyarong Tulku, with whom he studied the [[sutra]]s and [[tantra]]s, particularlry the [[Thirteen great texts]], continuing through the great [[Nyingtik]] teachings of the [[Dzogchen]] approach; he practiced these and became his guru’s heart son.<br />
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===Pilgrimage to Lhasa, Central Tibet===<br />
Later, Doring Tulku went on a pilgrimage to Lhasa in Central Tibet, ‘planting the victory banner of spiritual practice in all the hermitages he visited, as well as turning the wheel of the dharma and caring for his students’<Ref> Nyoshul Khenpo, A Marvelous Garland of Rare Gems: Biographies of Masters of Awareness in the Dzogchen Lineage, translated by Richard Barron (Junction City: Padma Publishing, 2005), p507.</Ref>.<br />
<br />
==Activity==<br />
===Leaving Tibet to Bhutan in 1933===<br />
While studying in [[Drepung Monastery]] and because he was appealingly tall, Doring Tulku was requested to become a personal body guard of the [[13th Dalai Lama]]. To prevent this from happening, Doring Tulku left Tibet and fled to Bhutan in 1933, while he was in his early 30s.<br />
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His main target was to read the [[Seven Treasuries]] a hundred times, while staying in [[Tharpaling Monastery]], a sacred place treasured by Lonchenpa and Jigme Lingpa.<br />
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===Establishing a connection with Chume Drungpa Gönpo Dorje in 1933===<br />
Unfortunately, before he could complete the one hundred readings of the Seven Treasuries, Doring Tulku was called in 1933 to help perform the funeral rites for a local official named Chumé Dasho Zhelngo Kamyang, father-in-law of His Majesty Jigme Wangchuck, the Second Druk Gyalpo (or, King) of Bhutan.<br />
<br />
At these funeral ceremonies, he met Chumé Drungpa Gönpo Dorjé, , this official’s son and hereditary heir, who would now inherit his father’s title and position as Drungpa, the regional administrator.<br />
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===Founding of Nyimalung in 1934===<br />
After talking together, Doring Tulku and Chumé Drungpa Gönpo Dorjé decided to establish a new monastery at Nyimalung (Wyl. ''nyi ma lung''), only a few kilometres from Tharpaling, to further the teachings of the Buddha in general, and of the [[Longchen Nyingtik]] lineage in particular.<br />
The actual name of the monastery is Shedrup Dargyé Ling Monastery, in Nyima Valley, commonly known as Nyimalung Monastery. Since Chumé Drungpa Gönpo Dorjé was a descendent of Bhutan’s great tertön [[Pema Lingpa]] (1450-1541), it was decided that the Peling lineage practices would also be taught in Nyimalung. <br />
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In 1934, the construction of the main temple began. From 1934 to 1940, Doring Tulku assumed the head position of Nyimalung, while Chumé Drungpa Gönpo Dorjé remained its founding sponsor.<br />
<br />
Each day, Doring Tulku gave teachings from the precious texts he had brought from Tibet. These texts include the [[Zabchö Shitro Gongpa Rangdrol]], aka Karling Shitro, terma of [[Karma Lingpa]], who was first brought to Bhutan by Doring Tulku himself <Ref>This practice has since hen spread to many of Bhutan’s monasteries.</Ref>.<br />
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He also established a Karling Shitro [[drupchen]], still held at Nyimalung during the first fifteen days of the first lunar month of each year.<br />
<br />
According to [[Nyoshul Khen Rinpoche]] <Ref> Nyoshul Khenpo, A Marvelous Garland of Rare Gems: Biographies of Masters of Awareness in the Dzogchen Lineage, translated by Richard Barron (Junction City: Padma Publishing, 2005), p507.</Ref>:<br />
:He stayed there for a long time, giving many explanatory teachings on the sutras and tantras, instructions in fields of secular knowledge, as well as maturing empowerments and liberating instructions.<br />
<br />
Doring Tulku was a perfectionist and capable of doing everything by himself, because he was skillfully practical and manual.<br />
<br />
===Going back to Tibet in 1940===<br />
In 1940, Doring Tulku decided to make a short trip back to Tibet in order to collect ritual objects required to conduct large pujas at the Nyimalung Monastery. <br />
Immediately before leaving on his trip, Doring Tulku had an audience with His Majesty Jigme Wangchuck, the Second Druk Gyalpo of Bhutan. When the King asked what he might do for Doring Tulku, he received a very heartfelt response: Doring Tulku requested His Majesty’s assistance in finishing the construction of Nyimalung monastery. In response, The King promised to do whatever he could.<br />
<br />
Doring Tulku then departed to Tibet during Saga Dawa of 1940. He roamed widely throughout Tibet, seeking out teachers and opportunities for extended meditation practice in seclusion. He also gave teachings to many people along the way. <br />
<br />
===Tutoring the young 10th Rigdzin Chenpo in Dorje Drak Monastery===<br />
Eventually he was requested to tutor the reincarnation of the tenth Rigdzin Chenpo, [[Namdrol Gyatso]] aka Tubten Jigme Namdrol Gyatso (thub bstan 'jigs med rnam grol rgya mtsho), who was born in Lhasa in 1936.<br />
Because he felt connected to [[Dorje Drak Monastery]], Rigdzin Chenpo’s monastery, he accepted this responsibility, despite his personal preference for solitary retreats.<br />
<br />
It was during this time that Doring Tulku heard the news that the Second Druk Gyalpo had indeed sent assistance to Nyimalung Monastery in the form of painters and carpenters to finish the construction of the first and second floors of the main building, both inside and out. Doring Tulku was overjoyed to hear of this, and dispatched his close Bhutanese disciple [[Lama Pema Tsewang]], who had joined Doring Tulku in Tibet some time earlier, to the King with a letter of Thanks. <br />
<br />
Lama Pema Tsewang travelled to Bhutan to deliver the letter of thanks to the King. He later joined again Doring Tulku in Tibet for further pilgrimage, study and meditation.<br />
<br />
===Meeting and receiving teachings from Dudjom Rinpoche in Lama Ling===<br />
At this time, Doring Tulku also met and received teachings from Dudjom Rinpoche, in [[Lama Ling]]. Doring Tulku was one of the presiding teachers during the consecration of the new builfing of Lama Ling, in [[Kongpo]]. In the biography of [[Lama Chime Rinpoche]], one can read:<br />
:In that way, the latter Nyayab Zangdopalri ‘s construction began the first month [of the year] and by the fifth monkey month, as if transferring to the three kayas pure realm, Nyayab Zangdopalri’s support and objects [were completed]. On the auspicious 10th day of the monkey month, the auspicious door [was opened] and they consecrated [the temple.]<br />
:In the upper floor, the Dharmakaya’s pure realm, Gendu Gyatso, Tokden Shakya Shri’s close disciple, oversaw the accomplishment of the practice of Tsedrup Chime Soktik.<br />
:In the middle floor [representing] the Sambhogakaya’s pure realm, Doring Tulku Rinpoche[4], a close disciple of Khenpo Shenga, was the presiding lama and oversaw the accomplishment of the practice of Pakchok Namkhai Gyalpo.<br />
:On the lower level, [representing] the Nirmanakaya pure realm, Dudjom Rinpoche’s himself presided ass the leader of The Guru Sadhana of the Compendium of Seven Treasuries.<br />
:With that, a great accomplishment was bestowed. Furthermore, when the blessings descended, the accomplishment practice in the three directions were allowed to be bestowed all at the same time. And when they went to circumambulate the bestowed blessings, the gathered assembly delighted on the vast festival of the consecration and thanksgiving verses.<br />
:Then, Dudjom Rinpoche said, “Now, the time has come to open the door of the dharma treasury of ripening and liberating”. Some trained in liturgy recitation, and some in the preliminary accumulations and purifications and so forth.<br />
<br />
Lama Pema Tsewang returned to Bhutan. The two were never to see each other again.<br />
<br />
==Final Years==<br />
In 1952, Doring Tulku died suddenly of an illness in Tibet, aged approx. 51, among amazing signs.<br />
According to [[Nyoshul Khen Rinpoche]] <Ref> Nyoshul Khenpo, A Marvelous Garland of Rare Gems: Biographies of Masters of Awareness in the Dzogchen Lineage, translated by Richard Barron (Junction City: Padma Publishing, 2005), p507.</Ref>:<br />
:Doring Tulku then returned to Tibet, where the display of his emanated form resolved back into its ultimate nature, as he rested in meditation for many days. When his remains were cremated, the amazing signs and the large and small relics that appeared inspired many faithful people to enter the path of liberation. <br />
<br />
==Students==<br />
Among Doring Tulku ‘s students are:<br />
*The Tenth Rigdzin Chenpo, [[Namdrol Gyatso]]<br />
*[[Lama Pema Tsewang]]<br />
<br />
==Notes==<br />
<small><references/></small><br />
<br />
==External Links==<br />
*{{TBRC|P2JM501|TBRC Profile}}<br />
<br />
[[Category:Nyingma Masters]]<br />
[[Category:Dudjom Tersar Masters]]</div>Yeshedorjehttps://www.rigpawiki.org/index.php?title=File:Thupten_Jikme_Namdrol_Gyatso.jpg&diff=94560File:Thupten Jikme Namdrol Gyatso.jpg2024-03-10T10:44:57Z<p>Yeshedorje: 8th throne holder of Dorje Drak.</p>
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<div>== Summary ==<br />
8th throne holder of Dorje Drak.</div>Yeshedorjehttps://www.rigpawiki.org/index.php?title=Dorje_Drak_Monastery&diff=94559Dorje Drak Monastery2024-03-10T10:42:28Z<p>Yeshedorje: </p>
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<div>[[Image:Dorje-drak-monastery.jpg|thumb|250px|Thupten Dorje Drak Ewam Chogar, Courtesy of Tibet Travel Expert]]<br />
'''Thupten Dorje Drak Ewam Chogar''' (Tib. ཐུབ་བསྟན་རྡོ་རྗེ་བྲག་རྡོ་རྗེ་བྲག་ཨེ་ཝཾ་ལྕོག་སྒར་, [[Wyl.]] ''thub bstan rdo rje brag rdo rje brag e waM lcog sgar'') — one of the [[Six "Mother" Nyingma Monasteries]]. It was founded in 1610 by [[Rigdzin Ngakgi Wangpo]] (1580-1639). The monastery specialized in the [[Northern Treasures]] (Tib. བྱང་གཏེར་, ''changter''; Wyl. ''byang gter'') tradition of [[Rigdzin Gödem]]. It had approximately 200 monks before the Chinese invasion. <br />
<br />
==In Exile==<br />
Founded by [[Taklung Tsetrul Rinpoche]] in 1984 in Shimla, Himachal Pradesh, it is called Thupten Dorje Drak Ewam Chogar Chökhor Namgyal Ling.<br />
<br />
==Internal Links==<br />
*[[Throneholders of Dorje Drak Monastery]]<br />
<br />
==External Links==<br />
*[http://www.berzinarchives.com/web/en/archives/study/history_buddhism/buddhism_tibet/nyngma/brief_history_dorjey-drag_monastery.html?query=padmasambhava A Brief History of Dorje Drak Monastery by Alexander Berzin]<br />
*[http://treasuryoflives.org/institution/Dorje-Drak Profile at Treasury of Lives]<br />
<br />
[[Category:Nyingma Monasteries]]<br />
[[Category:Northern Treasures]]</div>Yeshedorjehttps://www.rigpawiki.org/index.php?title=File:Dorje-drak-monastery.jpg&diff=94558File:Dorje-drak-monastery.jpg2024-03-10T10:40:33Z<p>Yeshedorje: </p>
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<div></div>Yeshedorjehttps://www.rigpawiki.org/index.php?title=Patrul_Namkha_Jikm%C3%A9&diff=94520Patrul Namkha Jikmé2024-03-05T14:48:53Z<p>Yeshedorje: </p>
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<div>[[Image:Paltrul Namkha Jikme Actual.jpg|thumb|250px|'''Patrul Namkha Jikmé''', according to his daughter Khandroma Kunzang Wangmo]]<br />
'''Patrul Namkha Jikmé''' (Tib. དཔལ་སྤྲུལ་ནམ་མཁའ་འཇིགས་མེད་, [[Wyl.]] ''dpal sprul nam mkha' 'jigs med'') aka '''Padma Khalong Yangpa Tsal''' and '''Tulku Namkha Jikmé''' (1888-1960) of [[Dzachukha]] was a son of [[Dudjom Lingpa]] and of Akyabza Kalzang Drönma <ref>Akyabza Kalzang Drönma was the third consort of Dudjom Lingpa, and also the mother of [[Tulku Lhatop]] and of [[Tulku Dorje Dradül]].</Ref>, and a reincarnation of [[Patrul Rinpoche]].<br />
<br />
==Birth, Family, Recognition==<br />
===Birth & Family===<br />
Patrul Namkha Jikmé was the seventh son of Dudjom Lingpa. His direct brothers are [[Tulku Lhatop]] and [[Tulku Dorje Dradül]].<br />
<br />
===Prophecy===<br />
In his outer autobiography, Dudjom Lingpa recounts how he was told by his primary protector that [[Patrul Rinpoche]] will reincarnate as one of his sons<Ref>Dudjom Lingpa, ‘A Clear Mirror’, The Visionary Autobiography of a Tibetan Master’, The Outer Autobiography, translated by Chönyi Drolma, Rangjung Yeshe Publications, 2011, page 169-170.</Ref>:<br />
::In 1887 [while I was 53], I gave teachings in Bochung Tashul’s home. During this time I wondered, “Is my homestead well?” '''Nöjin Shenpa Marnak''', Dark Red Noxious Spirit Butcher, appeared in a dream one night. […]. [He] arrived in front of me proclaiming, “If you have something you don’t know or understand, I will tell you all about it. I asked, “Is my family well?” He told me, “They are well. This year Palgé Tulku, Glorious Virtue [Patrul Rinpoche], is going to come again.” I said, ‘Ah, Palgé Tulku has passed away. He’s not here.” “He passed away, and he’s not here, while at the same time he will appear once again. In the last autumn month you’ll meet him.”<br />
<br />
===Recognition===<br />
Patrul Namkha Jikmé was recognised by Dza Tsamtrul Rinpoche [[Kunzang Dechen Dorje (Pema Kunzang)]] and Dudjom Lingpa as an incarnation of [[Patrul Rinpoche]], and enthroned at [[Dzagyal Monastery]], in Dzachukha, where his previous incarnation had formerly resided, and where he went to live. <br />
<br />
In his outer autobiography, Dudjom Lingpa recounts how he was foretold by a dakini precisely when he had to let his son be enthroned at Dzagyal Monastery<Ref>Dudjom Lingpa, ‘A Clear Mirror’, The Visionary Autobiography of a Tibetan Master’, The Outer Autobiography, translated by Chönyi Drolma, Rangjung Yeshe Publications, 2011, page 174.</Ref>:<br />
::In the year I turned fifty-seven [1891], at night on the fifth day of the second month, a dakini called '''Zulu Men''' sang to me,<br />
:::In the first autumn month of this year<br />
:::Some people will appear from the highlands:<br />
:::They will come to invite Palgé Tulku [Patrul Namkha Jikmé]]<br />
:::Such envoys will twice arrive—<br />
:::Until the Sheep Year is underway<br />
:::It’s not the time to enthrone him.<br />
:::The [[Mamo]]s and the [[Dakini]]s will postpone the event until then.<br />
:::Do just as the envoys request.<br />
:::Since it is of great significance, don’t refuse them.<br />
:::If there’s any way he can be granted the investiture on the throne,<br />
:::He will be capable of working for the welfare of beings.<br />
<br />
In his outer autobiography, Dudjom Lingpa recounts moving to [[Dzagyal Monastery]] for the enthronement of his son<Ref>Dudjom Lingpa, ‘A Clear Mirror’, The Visionary Autobiography of a Tibetan Master’, The Outer Autobiography, translated by Chönyi Drolma, Rangjung Yeshe Publications, 2011; p.189.</Ref>:<br />
::[In 1895, when I was 60], our tent encampment moved to Dzagyal Monastery. I was greeted there by a procession of monks playing musical instruments and then [my son] Patrul Namkha Jikmé was granted investiture on the throne. I gave teachings from the middle winter month until the middle spring month. At the latter part of the middle spring month, we moved our tent encampment once again, to a valley called Tri-barma.<br />
<br />
==Training==<br />
Patrul Namkha Jikmé’s two main teachers were his father Dudjom Lingpa, and [[Khenpo Kunpal]]. He revealed nine volumes of [[terma]], and constructed a shedra at Dza Pukhung Gön and a [[Zabchö Shitro Gongpa Rangdrol]] [[drupdra]] at Dzagyal Monastery.<br />
<br />
==Writings==<br />
*''tshig gsum gnad du brdeg pa'i spyi 'grel de kho na nyid gsum gsal ba'i rgyan''<br />
<br />
==Students==<br />
Among Patrul Namkha Jikmé’s main students are:<br />
*Chad lo Tsering, Khen Sherab<br />
*Dungsé Kunzang Lungtok Pelgyé Pal Zangpo<br />
*[[Khandroma Kunzang Wangmo]]<br />
*[[Dzagyal Khenpo Bumthar]]<br />
*Khen Gyurme Namgyal<br />
*[[Khenpo Petse Rinpoche]] aka Khen Padma Tsewang Lhündrub, referred to as the Chödak Lobmé Tsok<br />
*Khen Sönam Tsering<br />
*Lama Kündar<br />
*Longs Chö<br />
*Lungzin Tenpai Saljé<br />
*Remo Kunzang Wangmo<br />
*Sherab Mebar<br />
<br />
His main dharma heir was his own daughter, [[Khandroma Kunzang Wangmo]], a great-daughter of [[Dudjom Lingpa]].<br />
<br />
==Notes==<br />
<small><references/></small><br />
<br />
==Internal Links==<br />
*[[Dudjom Lingpa Family Lineage]]<br />
<br />
==External Links==<br />
*[http://blog.tbrc.org/?p=609 Holly Gayley, ''Who's Who in the Dudjom Lineage?'']<br />
<br />
[[Category:Nyingma Masters]]<br />
[[Category:Dudjom Tersar Masters]]<br />
[[Category:Longchen Nyingtik Masters]]</div>Yeshedorjehttps://www.rigpawiki.org/index.php?title=Patrul_Namkha_Jikm%C3%A9&diff=94519Patrul Namkha Jikmé2024-03-05T14:48:32Z<p>Yeshedorje: </p>
<hr />
<div>[[Image:Paltrul Namkha Jikme Actual.jpg|thumb|350px|'''Patrul Namkha Jikmé''', according to his daughter Khandroma Kunzang Wangmo]]<br />
'''Patrul Namkha Jikmé''' (Tib. དཔལ་སྤྲུལ་ནམ་མཁའ་འཇིགས་མེད་, [[Wyl.]] ''dpal sprul nam mkha' 'jigs med'') aka '''Padma Khalong Yangpa Tsal''' and '''Tulku Namkha Jikmé''' (1888-1960) of [[Dzachukha]] was a son of [[Dudjom Lingpa]] and of Akyabza Kalzang Drönma <ref>Akyabza Kalzang Drönma was the third consort of Dudjom Lingpa, and also the mother of [[Tulku Lhatop]] and of [[Tulku Dorje Dradül]].</Ref>, and a reincarnation of [[Patrul Rinpoche]].<br />
<br />
==Birth, Family, Recognition==<br />
===Birth & Family===<br />
Patrul Namkha Jikmé was the seventh son of Dudjom Lingpa. His direct brothers are [[Tulku Lhatop]] and [[Tulku Dorje Dradül]].<br />
<br />
===Prophecy===<br />
In his outer autobiography, Dudjom Lingpa recounts how he was told by his primary protector that [[Patrul Rinpoche]] will reincarnate as one of his sons<Ref>Dudjom Lingpa, ‘A Clear Mirror’, The Visionary Autobiography of a Tibetan Master’, The Outer Autobiography, translated by Chönyi Drolma, Rangjung Yeshe Publications, 2011, page 169-170.</Ref>:<br />
::In 1887 [while I was 53], I gave teachings in Bochung Tashul’s home. During this time I wondered, “Is my homestead well?” '''Nöjin Shenpa Marnak''', Dark Red Noxious Spirit Butcher, appeared in a dream one night. […]. [He] arrived in front of me proclaiming, “If you have something you don’t know or understand, I will tell you all about it. I asked, “Is my family well?” He told me, “They are well. This year Palgé Tulku, Glorious Virtue [Patrul Rinpoche], is going to come again.” I said, ‘Ah, Palgé Tulku has passed away. He’s not here.” “He passed away, and he’s not here, while at the same time he will appear once again. In the last autumn month you’ll meet him.”<br />
<br />
===Recognition===<br />
Patrul Namkha Jikmé was recognised by Dza Tsamtrul Rinpoche [[Kunzang Dechen Dorje (Pema Kunzang)]] and Dudjom Lingpa as an incarnation of [[Patrul Rinpoche]], and enthroned at [[Dzagyal Monastery]], in Dzachukha, where his previous incarnation had formerly resided, and where he went to live. <br />
<br />
In his outer autobiography, Dudjom Lingpa recounts how he was foretold by a dakini precisely when he had to let his son be enthroned at Dzagyal Monastery<Ref>Dudjom Lingpa, ‘A Clear Mirror’, The Visionary Autobiography of a Tibetan Master’, The Outer Autobiography, translated by Chönyi Drolma, Rangjung Yeshe Publications, 2011, page 174.</Ref>:<br />
::In the year I turned fifty-seven [1891], at night on the fifth day of the second month, a dakini called '''Zulu Men''' sang to me,<br />
:::In the first autumn month of this year<br />
:::Some people will appear from the highlands:<br />
:::They will come to invite Palgé Tulku [Patrul Namkha Jikmé]]<br />
:::Such envoys will twice arrive—<br />
:::Until the Sheep Year is underway<br />
:::It’s not the time to enthrone him.<br />
:::The [[Mamo]]s and the [[Dakini]]s will postpone the event until then.<br />
:::Do just as the envoys request.<br />
:::Since it is of great significance, don’t refuse them.<br />
:::If there’s any way he can be granted the investiture on the throne,<br />
:::He will be capable of working for the welfare of beings.<br />
<br />
In his outer autobiography, Dudjom Lingpa recounts moving to [[Dzagyal Monastery]] for the enthronement of his son<Ref>Dudjom Lingpa, ‘A Clear Mirror’, The Visionary Autobiography of a Tibetan Master’, The Outer Autobiography, translated by Chönyi Drolma, Rangjung Yeshe Publications, 2011; p.189.</Ref>:<br />
::[In 1895, when I was 60], our tent encampment moved to Dzagyal Monastery. I was greeted there by a procession of monks playing musical instruments and then [my son] Patrul Namkha Jikmé was granted investiture on the throne. I gave teachings from the middle winter month until the middle spring month. At the latter part of the middle spring month, we moved our tent encampment once again, to a valley called Tri-barma.<br />
<br />
==Training==<br />
Patrul Namkha Jikmé’s two main teachers were his father Dudjom Lingpa, and [[Khenpo Kunpal]]. He revealed nine volumes of [[terma]], and constructed a shedra at Dza Pukhung Gön and a [[Zabchö Shitro Gongpa Rangdrol]] [[drupdra]] at Dzagyal Monastery.<br />
<br />
==Writings==<br />
*''tshig gsum gnad du brdeg pa'i spyi 'grel de kho na nyid gsum gsal ba'i rgyan''<br />
<br />
==Students==<br />
Among Patrul Namkha Jikmé’s main students are:<br />
*Chad lo Tsering, Khen Sherab<br />
*Dungsé Kunzang Lungtok Pelgyé Pal Zangpo<br />
*[[Khandroma Kunzang Wangmo]]<br />
*[[Dzagyal Khenpo Bumthar]]<br />
*Khen Gyurme Namgyal<br />
*[[Khenpo Petse Rinpoche]] aka Khen Padma Tsewang Lhündrub, referred to as the Chödak Lobmé Tsok<br />
*Khen Sönam Tsering<br />
*Lama Kündar<br />
*Longs Chö<br />
*Lungzin Tenpai Saljé<br />
*Remo Kunzang Wangmo<br />
*Sherab Mebar<br />
<br />
His main dharma heir was his own daughter, [[Khandroma Kunzang Wangmo]], a great-daughter of [[Dudjom Lingpa]].<br />
<br />
==Notes==<br />
<small><references/></small><br />
<br />
==Internal Links==<br />
*[[Dudjom Lingpa Family Lineage]]<br />
<br />
==External Links==<br />
*[http://blog.tbrc.org/?p=609 Holly Gayley, ''Who's Who in the Dudjom Lineage?'']<br />
<br />
[[Category:Nyingma Masters]]<br />
[[Category:Dudjom Tersar Masters]]<br />
[[Category:Longchen Nyingtik Masters]]</div>Yeshedorjehttps://www.rigpawiki.org/index.php?title=File:Paltrul_Namkha_Jikme_Actual.jpg&diff=94518File:Paltrul Namkha Jikme Actual.jpg2024-03-05T14:45:38Z<p>Yeshedorje: </p>
<hr />
<div></div>Yeshedorjehttps://www.rigpawiki.org/index.php?title=Katok_Getse_Incarnation_Line&diff=94516Katok Getse Incarnation Line2024-03-04T18:56:42Z<p>Yeshedorje: /* Katok Getse Incarnations */</p>
<hr />
<div>[[Image: Katok Getse Rinpoche.jpg|thumb|350px|Katok Getse Rinpoche]]<br />
'''Katok Getse Incarnation Line''' — the successive incarnations of [[Getse Mahapandita]].<br />
<br />
===Previous Incarnations===<br />
*[[Katok Tsewang Norbu]]<br />
<br />
===Katok Getse Incarnations===<br />
#The First Katok Geste, [[Gyurme Tsewang Chokdrup]] aka Katok Getse Mahapandita (1761-1829)<br />
#The Second Katok Getse, [[Tsewang Rigdzin Gyatso]] (1830?-1885?)<br />
#The Third Katok Getse, [[Gyurme Tenpa Namgyal]] (1886-1952)<br />
#The Fourth Katok Getse, [[Gyurme Tenpa Gyaltsen]] (1954-2018)<br />
<br />
==Internal Links==<br />
*[[Katok Monastery]]<br />
<br />
[[Category:Incarnation Lines]]</div>Yeshedorjehttps://www.rigpawiki.org/index.php?title=Dzachukha&diff=94501Dzachukha2024-03-02T13:31:22Z<p>Yeshedorje: </p>
<hr />
<div>[[Image:Dzachuka_04.jpg|thumb|450px]]<br />
'''Dzachukha''' (Tib. རྫ་ཆུ་ཁ་, [[Wyl.]] ''rdza chu kha'') is a part of [[Eastern Tibet]], where flows the [[Dzachu]]. It was home to the great [[Patrul Rinpoche]], who is frequently referred to as Dza Patrul, meaning Patrul of Dzachukha.<br />
<br />
[[Patrul Namkha Jikmé]], a reincarnation of Patrul Rinpoche, was brought to [[Dzagyal Monastery]], in Dzachukha, and taught there both the [[Dudjom Tersar]] and the [[Longchen Nyingtik]].<br />
<br />
[[Category:Tibet]]<br />
[[Category:Places]]</div>Yeshedorjehttps://www.rigpawiki.org/index.php?title=Dzachu&diff=94500Dzachu2024-03-02T13:30:41Z<p>Yeshedorje: </p>
<hr />
<div>The '''Dzachu''' aka '''Dza Chu''' (Tib. རྫ་ཆུ་, [[Wyl.]] ''rdza chu'') is one of the major rivers in [[Kham]], known as the Mekong River in China. The region of its upper part is [[Dzachukha]].<br />
<br />
[[Category: Tibet]]</div>Yeshedorjehttps://www.rigpawiki.org/index.php?title=Dzachu&diff=94499Dzachu2024-03-02T13:30:12Z<p>Yeshedorje: </p>
<hr />
<div>The '''Dzachu''' (Tib. རྫ་ཆུ་, [[Wyl.]] ''rdza chu'') is one of the major rivers in [[Kham]], known as the Mekong River in China. The region of its upper part is [[Dzachukha]].<br />
<br />
[[Category: Tibet]]</div>Yeshedorjehttps://www.rigpawiki.org/index.php?title=Khenpo_Kunzang_Palden&diff=94484Khenpo Kunzang Palden2024-02-28T22:14:42Z<p>Yeshedorje: </p>
<hr />
<div>[[Image:Khenpo Kunpal aka Kunzang Palden.jpg|thumb|350px| Khenpo Kunzang Palden]]<br />
'''Khenpo Kunzang Palden''' (མཁན་པོ་ཀུན་བཟང་དཔལ་ལྡན་, [[Wyl.]] ''mkhan po kun bzang dpal ldan'') (c.1862-1943)<ref>Anyen Rinpoche comments: Although there is disagreement as to the year of his birth, I believe he was born around 1862 because he was a close student of Patrul Rinpoche, who passed away in 1888. If he were born in the 1870s as some sources indicate, he would have been too young to receive extensive teachings from Patrul Rinpoche</ref>, or '''Kunpal''' (མཁན་པོ་ཀུན་དཔལ་) for short, also known as '''Gekong Khenchen Kunzang Palden'''<ref>Not to be confused with Derge Lama [[Kunga Palden]], an important disciple of [[Orgyen Tendzin Norbu]] and teacher of [[Dilgo Khyentse Rinpoche]]</ref> or '''Tubten Kunzang Chökyi Drakpa''', was a great scholar of the [[Nyingma]] tradition, and a close disciple and biographer of [[Patrul Rinpoche]]. He was born in [[Dzachukha]] valley, in Kham and was ordained as a monk by [[Khenpo Yönten Gyatso]] of [[Dzogchen monastery]]. After receiving the transmission from [[Jamyang Khyentse Wangpo]] and the [[fifth Dzogchen Rinpoche]], he became one of the great holders of the [[Longchen Nyingtik]] lineage. He was also an important student and biographer of [[Mipham Rinpoche]]. He taught at [[Gekong Monastery]] of Dzachukha and was the first teacher at the [[shedra]] of [[Kathok monastery]], where he was assisted by Khenpo Ngawang Palzang ([[Khenpo Ngakchung]]). He left many important writings like ''The Stories of Vinaya'' and a commentary on Mipham Rinpoche's ''[[Beacon of Certainty]]''. He is best known for his commentary on the ''[[Bodhicharyavatara]]'', by [[Shantideva]] which is taught to this day in most shedras. He was the main teacher of [[Pöpa Tulku]], and also taught [[Khunu Lama Tenzin Gyaltsen]].<br />
<br />
==Students==<br />
Among his students are:<br />
*[[Gyurme Pema Namgyal]], the fourth Shechen Gyaltsab<br />
*[[Jamyang Khyentse Chökyi Lodrö]]<br />
*[[Khenpo Ngawang Palzang]]<br />
*[[Khunu Lama Tenzin Gyaltsen]]<br />
*[[Pöpa Tulku]]<br />
<br />
==Selected Writings==<br />
*[[Drops of Nectar]]<br />
*''A Vase of Nectar to Inspire the Faithful: A Biography of Patrul Rinpoche'' translated by Lama Chonam & Timothy Hinkle (Ashland: Light of Berotsana, 2018)<br />
<br />
==Notes==<br />
<small><references/></small><br />
<br />
==Further Reading==<br />
*Khenchen Kunzang Pelden and Minyak Kunzang Sönam, ''Wisdom: Two Buddhist Commentaries'', Editions Padmakara, 1999<br />
*Kunzang Palden, ''The Nectar of Manjushri's Speech: A Detailed Commentary on Shantideva's Way of the Bodhisattva'', Shambhala, 2007<br />
*[[Nyoshul Khenpo]], ''[[A Marvelous Garland of Rare Gems]]: Biographies of Masters of Awareness in the Dzogchen Lineage'' (Junction City: Padma Publications, 2005), pages 476-479<br />
<br />
==Internal Links==<br />
*[[Gekong Monastery]]<br />
<br />
==External Links==<br />
*[https://treasuryoflives.org/biographies/view/Kunzang-Pelden/9593 Biography at Treasury of Lives]<br />
*[https://www.lotsawahouse.org/tibetan-masters/khenpo-kunzang-palden/ Lotsawa House]<br />
*[https://pktc.org/shantideva-entering-conduct-bodhisatva-bodhicaryavatara/ Andreas Kretschmar's Translation of Khenpo Kunpal's Bodhicharyavatara Commentary]<br />
*{{TBRC|P6962|TBRC Profile}}<br />
<br />
[[Category: Historical Masters]]<br />
[[Category:Nyingma Masters]]<br />
[[Category: Longchen Nyingtik Masters]]<br />
[[Category: Dudjom Tersar Masters]]</div>Yeshedorjehttps://www.rigpawiki.org/index.php?title=Gekong_Monastery&diff=94476Gekong Monastery2024-02-25T18:40:09Z<p>Yeshedorje: </p>
<hr />
<div>[[Image:Gegong.jpeg|thumb|350px| Gekong Monastery, courtesy of The Treasury of Lives]]<br />
'''Gekong Monastery''' (དགེ་གོང་དགོན་པ་, ''dge gong gompa'') aka '''Gégong''' is a monastery in [[Patrul Rinpoche]]'s Dharma encampment in [[Dzachukha]], East Tibet. It was founded founded in the early seventeenth century.<br />
In in youth and in the final phase of his life, it was the main center of [[Khenpo Kunzang Palden]].<br />
<br />
==Main Characters==<br />
*[[Khenpo Chökhyap]]<br />
*[[Khenpo Dawé Özer]]<br />
*[[Khenchen Thubten Chöpel]]<br />
*[[Khenpo Kunzang Palden]]<br />
*[[Pöpa Tulku]]<br />
<br />
[[Category:Nyingma Monasteries]]</div>Yeshedorjehttps://www.rigpawiki.org/index.php?title=Talk:Gekong_Monastery&diff=94451Talk:Gekong Monastery2024-02-24T15:46:41Z<p>Yeshedorje: Created page with "Seb, it seams Gegong Monastery would be a better title for this page. Maybe you could switch it to."</p>
<hr />
<div>Seb, it seams Gegong Monastery would be a better title for this page. Maybe you could switch it to.</div>Yeshedorjehttps://www.rigpawiki.org/index.php?title=Gekong_Monastery&diff=94450Gekong Monastery2024-02-24T15:45:40Z<p>Yeshedorje: </p>
<hr />
<div>[[Image:Gegong.jpeg|thumb|350px| Gekong Monastery, courtesy of The Treasury of Lives]]<br />
'''Gekong Monastery''' (དགེ་གོང་དགོན་པ་, ''dge gong gompa'') aka '''Gégong''' is a monastery in [[Patrul Rinpoche]]'s Dharma encampment in [[Dzachukha]], East Tibet. It was founded founded in the early seventeenth century.<br />
In in youth and in the final phase of his life, it was the main center of [[Khenpo Kunzang Palden]].<br />
<br />
==Main Characters==<br />
*[[Khenpo Dawé Özer]]<br />
*[[Khenchen Thubten Chöpel]]<br />
*[[Khenpo Kunzang Palden]]<br />
*[[Pöpa Tulku]]<br />
<br />
[[Category:Nyingma Monasteries]]</div>Yeshedorjehttps://www.rigpawiki.org/index.php?title=P%C3%B6pa_Tulku&diff=94449Pöpa Tulku2024-02-24T15:42:41Z<p>Yeshedorje: </p>
<hr />
<div>[[Image:Popa Tulku.JPG|frame|'''Pöpa Tulku Dongak Tenpé Nyima''']]<br />
'''Pöpa Tulku Dongak Tenpé Nyima''' (Tib. བོད་པ་སྤྲུལ་སྐུ་མདོ་སྔགས་བསྟན་པའི་ཉི་མ་, [[Wyl.]] ''bod pa sprul sku mdo sngags bstan pa'i nyi ma'') (1895/1900-1959) was a disciple of [[Khenpo Kunpal]] Rinpoche who upheld the pure tradition of Jamgön [[Mipham Rinpoche]]. He was born during the fifteenth calendrical cycle in the eastern part of [[Central Tibet]], in the region of [[Dakpo]]. From an early age, his enlightened potential was awakened and he entered the path of the [[Dharma]]. In time, he joined a party of traders and pilgrims returning to Eastern Tibet, and went with them to [[Kham]] in search of teachings.<br />
<br />
Being young and a great distance from home, he had to face countless hardships, similar to those faced by Jetsün [[Milarepa]], as he lacked the provisions needed to practise, had only poor clothes to wear and so on. Eventually, he made his way to [[Dzogchen Monastery]] in [[Dokham]], and there received teachings from the resident [[lama]]s, [[tulku]]s, [[khenpo]]s and [[acharya]]s on the various disciplines of the [[sutra]]s and [[tantra]]s, but especially on the [[thirteen great texts|thirteen great classical scriptures]]. Through this training, he joined the ranks of the learned.<br />
<br />
He also received many [[empowerment]]s and oral transmissions from the [[Fifth Dzogchen Rinpoche]] Tupten Chökyi Dorje. Dzogchen Rinpoche treated him with great affection, and accorded him the title of tulku, gave him a throne, and appointed a pair of monk-attendants to accompany him wherever he travelled. So it was that everyone honoured him with the name “Pöpa Tulku,” i.e., the tulku from central Tibet.<br />
<br />
It was at about this time that he developed an extraordinary conviction in the unique tradition of Jamgön Mipham Rinpoche, and felt that he simply had to meet a spiritual teacher who held this lineage. When he made inquiries, he learned that Kunpal Rinpoche of [[Gekong Monastery]] was a direct disciple of both [[Patrul Rinpoche]] and Mipham Rinpoche. So he went there to meet him, and stayed for a long time in Dzagyü, becoming supremely learned in sutra and tantra and all the branches of science. He went too to the hermitage of Changma where he met with [[Khenchen Thubten Chöpel|Batur Khenpo Thubga]].<br />
<br />
A great many students came from all around and gathered together, so that the tradition of Jamgön Mipham Rinpoche was upheld and maintained, as it passed to the various disciples who came, such as [[Khenpo Chökhyap]], [[Khenpo Petse Rinpoche|Pema Tsewang Lhundrup]], [[Mewa Khenpo Tupten]], [[Rahor Khenpo Tupten]] and [[Khenpo Dazer]].<br />
<br />
Pöpa Tulku composed many major and minor treatises, including his ''Distinguishing Views and Tenets'' and his overview and word-by-word commentary to the [[Prajñaparamita]]. He had a vision of the regent [[Maitreya]] in a dream. In the dream, he held a mirror in each hand, in which he clearly saw the root text and commentary to the ''[[Abhisamayalankara]]''. Following this a certainty arose in his mind, and he composed his two commentaries to the ''Abhisamayalankara'', entitled ''The Oral Transmission of the Invincible Maitreya'' and ''An Adornment to the Vision of the Invincible Maitreya''.<br />
<br />
He also went to [[Shechen Tennyi Dargyé Ling]], where he stayed at the [[shedra]] and turned the wheel of Dharma. After Khenpo Kunpal passed away, he continued his enlightened activity extensively throughout the region of Dzagyü.<br />
<br />
When he travelled to see [[Yukhok Chatralwa Chöying Rangdrol]] (1872-1952), the master announced that a great bodhisattva was to arrive that day, and went out to welcome him. Amid great celebration, he greeted Pöpa Tulku with boundless reverence, recognizing him as an incarnation of the Dharma Lord [[Patrul Rinpoche]], and saying how he himself remembered being [[Dola Jikmé Kalzang]]. The wisdom minds of these two great masters merged as one. At that time in his life, Pöpa Rinpoche spoke only of the works of Jamgön Mipham Rinpoche, and Chatral Rinpoche praised his exceptional understanding again and again.<br />
<br />
Later, he travelled to the shedra of Drikung Nyima Changra in the northern part of central Tibet and tirelessly gave teachings on attaining the [[pure land]]s, as well as general sutra and tantra teachings to many fortunate disciples.<br />
<br />
==Further Reading==<br />
===In English===<br />
*Bötrül, ''Distinguishing the Views and Philosophies: Illuminating Emptiness in a Twentieth-century Tibetan Buddhist Classic'', State University of New York Press, 2011<br />
*[[Nyoshul Khenpo]], ''A Marvelous Garland of Rare Gems'', Padma Publishing, 2005 <br />
<br />
==External Links==<br />
*{{LH|/topics/biography-and-history/brief-biography-b%C3%B6pa-tulku|''A Brief Biography of Böpa Tulku''}} by [[Khenpo Petse]]<br />
*{{TBRC|P743|TBRC Profile}}<br />
<br />
[[Category:Historical Masters]]<br />
[[Category:Nyingma Masters]]</div>Yeshedorjehttps://www.rigpawiki.org/index.php?title=P%C3%B6pa_Tulku&diff=94448Pöpa Tulku2024-02-24T15:42:00Z<p>Yeshedorje: </p>
<hr />
<div>[[Image:Popa Tulku.JPG|frame|'''Pöpa Tulku Dongak Tenpé Nyima''']]<br />
'''Pöpa Tulku Dongak Tenpé Nyima''' (Tib. བོད་པ་སྤྲུལ་སྐུ་མདོ་སྔགས་བསྟན་པའི་ཉི་མ་, [[Wyl.]] ''bod pa sprul sku mdo sngags bstan pa'i nyi ma'') (1895/1900-1959) was a disciple of [[Khenpo Kunpal]] Rinpoche who upheld the pure tradition of Jamgön [[Mipham Rinpoche]]. He was born during the fifteenth calendrical cycle in the eastern part of [[Central Tibet]], in the region of [[Dakpo]]. From an early age, his enlightened potential was awakened and he entered the path of the [[Dharma]]. In time, he joined a party of traders and pilgrims returning to Eastern Tibet, and went with them to [[Kham]] in search of teachings.<br />
<br />
Being young and a great distance from home, he had to face countless hardships, similar to those faced by Jetsün [[Milarepa]], as he lacked the provisions needed to practise, had only poor clothes to wear and so on. Eventually, he made his way to [[Dzogchen Monastery]] in [[Dokham]], and there received teachings from the resident [[lama]]s, [[tulku]]s, [[khenpo]]s and [[acharya]]s on the various disciplines of the [[sutra]]s and [[tantra]]s, but especially on the [[thirteen great texts|thirteen great classical scriptures]]. Through this training, he joined the ranks of the learned.<br />
<br />
He also received many [[empowerment]]s and oral transmissions from the [[Fifth Dzogchen Rinpoche]] Tupten Chökyi Dorje. Dzogchen Rinpoche treated him with great affection, and accorded him the title of tulku, gave him a throne, and appointed a pair of monk-attendants to accompany him wherever he travelled. So it was that everyone honoured him with the name “Pöpa Tulku,” i.e., the tulku from central Tibet.<br />
<br />
It was at about this time that he developed an extraordinary conviction in the unique tradition of Jamgön Mipham Rinpoche, and felt that he simply had to meet a spiritual teacher who held this lineage. When he made inquiries, he learned that Kunpal Rinpoche of [[Gegong Monastery]] was a direct disciple of both [[Patrul Rinpoche]] and Mipham Rinpoche. So he went there to meet him, and stayed for a long time in Dzagyü, becoming supremely learned in sutra and tantra and all the branches of science. He went too to the hermitage of Changma where he met with [[Khenchen Thubten Chöpel|Batur Khenpo Thubga]].<br />
<br />
A great many students came from all around and gathered together, so that the tradition of Jamgön Mipham Rinpoche was upheld and maintained, as it passed to the various disciples who came, such as [[Khenpo Chökhyap]], [[Khenpo Petse Rinpoche|Pema Tsewang Lhundrup]], [[Mewa Khenpo Tupten]], [[Rahor Khenpo Tupten]] and [[Khenpo Dazer]].<br />
<br />
Pöpa Tulku composed many major and minor treatises, including his ''Distinguishing Views and Tenets'' and his overview and word-by-word commentary to the [[Prajñaparamita]]. He had a vision of the regent [[Maitreya]] in a dream. In the dream, he held a mirror in each hand, in which he clearly saw the root text and commentary to the ''[[Abhisamayalankara]]''. Following this a certainty arose in his mind, and he composed his two commentaries to the ''Abhisamayalankara'', entitled ''The Oral Transmission of the Invincible Maitreya'' and ''An Adornment to the Vision of the Invincible Maitreya''.<br />
<br />
He also went to [[Shechen Tennyi Dargyé Ling]], where he stayed at the [[shedra]] and turned the wheel of Dharma. After Khenpo Kunpal passed away, he continued his enlightened activity extensively throughout the region of Dzagyü.<br />
<br />
When he travelled to see [[Yukhok Chatralwa Chöying Rangdrol]] (1872-1952), the master announced that a great bodhisattva was to arrive that day, and went out to welcome him. Amid great celebration, he greeted Pöpa Tulku with boundless reverence, recognizing him as an incarnation of the Dharma Lord [[Patrul Rinpoche]], and saying how he himself remembered being [[Dola Jikmé Kalzang]]. The wisdom minds of these two great masters merged as one. At that time in his life, Pöpa Rinpoche spoke only of the works of Jamgön Mipham Rinpoche, and Chatral Rinpoche praised his exceptional understanding again and again.<br />
<br />
Later, he travelled to the shedra of Drikung Nyima Changra in the northern part of central Tibet and tirelessly gave teachings on attaining the [[pure land]]s, as well as general sutra and tantra teachings to many fortunate disciples.<br />
<br />
==Further Reading==<br />
===In English===<br />
*Bötrül, ''Distinguishing the Views and Philosophies: Illuminating Emptiness in a Twentieth-century Tibetan Buddhist Classic'', State University of New York Press, 2011<br />
*[[Nyoshul Khenpo]], ''A Marvelous Garland of Rare Gems'', Padma Publishing, 2005 <br />
<br />
==External Links==<br />
*{{LH|/topics/biography-and-history/brief-biography-b%C3%B6pa-tulku|''A Brief Biography of Böpa Tulku''}} by [[Khenpo Petse]]<br />
*{{TBRC|P743|TBRC Profile}}<br />
<br />
[[Category:Historical Masters]]<br />
[[Category:Nyingma Masters]]</div>Yeshedorjehttps://www.rigpawiki.org/index.php?title=Gekong_Monastery&diff=94447Gekong Monastery2024-02-24T11:10:20Z<p>Yeshedorje: </p>
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<div>[[Image:Gegong.jpeg|thumb|350px| Gekong Monastery, courtesy of The Treasury of Lives]]<br />
'''Gekong Monastery''' (དགེ་གོང་དགོན་པ་, ''dge gong gompa'') aka '''Gégong''' is a monastery in [[Patrul Rinpoche]]'s Dharma encampment in [[Dzachukha]], East Tibet. It was founded founded in the early seventeenth century.<br />
In in youth and in the final phase of his life, it was the main center of [[Khenpo Kunzang Palden]].<br />
<br />
[[Category:Nyingma Monasteries]]</div>Yeshedorjehttps://www.rigpawiki.org/index.php?title=File:Gegong.jpeg&diff=94446File:Gegong.jpeg2024-02-24T11:09:42Z<p>Yeshedorje: </p>
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<div></div>Yeshedorjehttps://www.rigpawiki.org/index.php?title=Khenpo_Kunzang_Palden&diff=94445Khenpo Kunzang Palden2024-02-24T07:36:46Z<p>Yeshedorje: </p>
<hr />
<div>[[Image:Khenpo Kunpal aka Kunzang Palden.jpg|thumb|350px| Khenpo Kunzang Palden]]<br />
'''Khenpo Kunzang Palden''' (མཁན་པོ་ཀུན་བཟང་དཔལ་ལྡན་, [[Wyl.]] ''mkhan po kun bzang dpal ldan'') (c.1862-1943)<ref>Anyen Rinpoche comments: Although there is disagreement as to the year of his birth, I believe he was born around 1862 because he was a close student of Patrul Rinpoche, who passed away in 1888. If he were born in the 1870s as some sources indicate, he would have been too young to receive extensive teachings from Patrul Rinpoche</ref>, or '''Kunpal''' (མཁན་པོ་ཀུན་དཔལ་) for short, also known as '''Gekong Khenchen Kunzang Palden'''<ref>Not to be confused with Derge Lama [[Kunga Palden]], an important disciple of [[Orgyen Tendzin Norbu]] and teacher of [[Dilgo Khyentse Rinpoche]]</ref> or '''Tubten Kunzang Chökyi Drakpa''', was a great scholar of the [[Nyingma]] tradition, and a close disciple and biographer of [[Patrul Rinpoche]]. He was born in [[Dzachukha]] valley, in Kham and was ordained as a monk by [[Khenpo Yönten Gyatso]] of [[Dzogchen monastery]]. After receiving the transmission from [[Jamyang Khyentse Wangpo]] and the [[fifth Dzogchen Rinpoche]], he became one of the great holders of the [[Longchen Nyingtik]] lineage. He was also an important student and biographer of [[Mipham Rinpoche]]. He taught at [[Gekong Monastery]] of Dzachukha and was the first teacher at the [[shedra]] of [[Kathok monastery]], where he was assisted by Khenpo Ngawang Palzang ([[Khenpo Ngakchung]]). He left many important writings like ''The Stories of Vinaya'' and a commentary on Mipham Rinpoche's ''[[Beacon of Certainty]]''. He is best known for his commentary on the ''[[Bodhicharyavatara]]'', by [[Shantideva]] which is taught to this day in most shedras. He was the main teacher of [[Pöpa Tulku]], and also taught [[Khunu Lama Tenzin Gyaltsen]].<br />
<br />
==Selected Writings==<br />
*[[Drops of Nectar]]<br />
*''A Vase of Nectar to Inspire the Faithful: A Biography of Patrul Rinpoche'' translated by Lama Chonam & Timothy Hinkle (Ashland: Light of Berotsana, 2018)<br />
<br />
==Notes==<br />
<small><references/></small><br />
<br />
==Further Reading==<br />
*Khenchen Kunzang Pelden and Minyak Kunzang Sönam, ''Wisdom: Two Buddhist Commentaries'', Editions Padmakara, 1999<br />
*Kunzang Palden, ''The Nectar of Manjushri's Speech: A Detailed Commentary on Shantideva's Way of the Bodhisattva'', Shambhala, 2007<br />
*[[Nyoshul Khenpo]], ''[[A Marvelous Garland of Rare Gems]]: Biographies of Masters of Awareness in the Dzogchen Lineage'' (Junction City: Padma Publications, 2005), pages 476-479<br />
<br />
==Internal Links==<br />
*[[Gekong Monastery]]<br />
<br />
==External Links==<br />
*[https://treasuryoflives.org/biographies/view/Kunzang-Pelden/9593 Biography at Treasury of Lives]<br />
*[https://www.lotsawahouse.org/tibetan-masters/khenpo-kunzang-palden/ Lotsawa House]<br />
*[https://pktc.org/shantideva-entering-conduct-bodhisatva-bodhicaryavatara/ Andreas Kretschmar's Translation of Khenpo Kunpal's Bodhicharyavatara Commentary]<br />
*{{TBRC|P6962|TBRC Profile}}<br />
<br />
[[Category: Historical Masters]]<br />
[[Category:Nyingma Masters]]<br />
[[Category: Longchen Nyingtik Masters]]<br />
[[Category: Dudjom Tersar Masters]]</div>Yeshedorjehttps://www.rigpawiki.org/index.php?title=Khenpo_Kunzang_Palden&diff=94444Khenpo Kunzang Palden2024-02-23T17:59:38Z<p>Yeshedorje: /* External Links */</p>
<hr />
<div>[[Image:Khenpo Kunpal aka Kunzang Palden.jpg|thumb|350px| Khenpo Kunzang Palden]]<br />
'''Khenpo Kunzang Palden''' (མཁན་པོ་ཀུན་བཟང་དཔལ་ལྡན་, [[Wyl.]] ''mkhan po kun bzang dpal ldan'') (c.1862-1943)<ref>Anyen Rinpoche comments: Although there is disagreement as to the year of his birth, I believe he was born around 1862 because he was a close student of Patrul Rinpoche, who passed away in 1888. If he were born in the 1870s as some sources indicate, he would have been too young to receive extensive teachings from Patrul Rinpoche</ref>, or '''Kunpal''' (མཁན་པོ་ཀུན་དཔལ་) for short, also known as '''Gekong Khenchen Kunzang Palden'''<ref>Not to be confused with Derge Lama [[Kunga Palden]], an important disciple of [[Orgyen Tendzin Norbu]] and teacher of [[Dilgo Khyentse Rinpoche]]</ref> or '''Tubten Kunzang Chökyi Drakpa''', was a great scholar of the [[Nyingma]] tradition, and a close disciple and biographer of [[Patrul Rinpoche]]. He was born in Dzachukha valley, in Kham and was ordained as a monk by [[Khenpo Yönten Gyatso]] of [[Dzogchen monastery]]. After receiving the transmission from [[Jamyang Khyentse Wangpo]] and the [[fifth Dzogchen Rinpoche]], he became one of the great holders of the [[Longchen Nyingtik]] lineage. He was also an important student and biographer of [[Mipham Rinpoche]]. He taught at [[Gekong Monastery]] of Dzachukha and was the first teacher at the [[shedra]] of [[Kathok monastery]], where he was assisted by Khenpo Ngawang Palzang ([[Khenpo Ngakchung]]). He left many important writings like ''The Stories of Vinaya'' and a commentary on Mipham Rinpoche's ''[[Beacon of Certainty]]''. He is best known for his commentary on the ''[[Bodhicharyavatara]]'', by [[Shantideva]] which is taught to this day in most shedras. He was the main teacher of [[Pöpa Tulku]], and also taught [[Khunu Lama Tenzin Gyaltsen]].<br />
<br />
==Selected Writings==<br />
*[[Drops of Nectar]]<br />
*''A Vase of Nectar to Inspire the Faithful: A Biography of Patrul Rinpoche'' translated by Lama Chonam & Timothy Hinkle (Ashland: Light of Berotsana, 2018)<br />
<br />
==Notes==<br />
<small><references/></small><br />
<br />
==Further Reading==<br />
*Khenchen Kunzang Pelden and Minyak Kunzang Sönam, ''Wisdom: Two Buddhist Commentaries'', Editions Padmakara, 1999<br />
*Kunzang Palden, ''The Nectar of Manjushri's Speech: A Detailed Commentary on Shantideva's Way of the Bodhisattva'', Shambhala, 2007<br />
*[[Nyoshul Khenpo]], ''[[A Marvelous Garland of Rare Gems]]: Biographies of Masters of Awareness in the Dzogchen Lineage'' (Junction City: Padma Publications, 2005), pages 476-479<br />
<br />
==Internal Links==<br />
*[[Gekong Monastery]]<br />
<br />
==External Links==<br />
*[https://treasuryoflives.org/biographies/view/Kunzang-Pelden/9593 Biography at Treasury of Lives]<br />
*[https://www.lotsawahouse.org/tibetan-masters/khenpo-kunzang-palden/ Lotsawa House]<br />
*[https://pktc.org/shantideva-entering-conduct-bodhisatva-bodhicaryavatara/ Andreas Kretschmar's Translation of Khenpo Kunpal's Bodhicharyavatara Commentary]<br />
*{{TBRC|P6962|TBRC Profile}}<br />
<br />
[[Category: Historical Masters]]<br />
[[Category:Nyingma Masters]]<br />
[[Category: Longchen Nyingtik Masters]]<br />
[[Category: Dudjom Tersar Masters]]</div>Yeshedorjehttps://www.rigpawiki.org/index.php?title=Khenpo_Kunzang_Palden&diff=94443Khenpo Kunzang Palden2024-02-23T17:58:22Z<p>Yeshedorje: </p>
<hr />
<div>[[Image:Khenpo Kunpal aka Kunzang Palden.jpg|thumb|350px| Khenpo Kunzang Palden]]<br />
'''Khenpo Kunzang Palden''' (མཁན་པོ་ཀུན་བཟང་དཔལ་ལྡན་, [[Wyl.]] ''mkhan po kun bzang dpal ldan'') (c.1862-1943)<ref>Anyen Rinpoche comments: Although there is disagreement as to the year of his birth, I believe he was born around 1862 because he was a close student of Patrul Rinpoche, who passed away in 1888. If he were born in the 1870s as some sources indicate, he would have been too young to receive extensive teachings from Patrul Rinpoche</ref>, or '''Kunpal''' (མཁན་པོ་ཀུན་དཔལ་) for short, also known as '''Gekong Khenchen Kunzang Palden'''<ref>Not to be confused with Derge Lama [[Kunga Palden]], an important disciple of [[Orgyen Tendzin Norbu]] and teacher of [[Dilgo Khyentse Rinpoche]]</ref> or '''Tubten Kunzang Chökyi Drakpa''', was a great scholar of the [[Nyingma]] tradition, and a close disciple and biographer of [[Patrul Rinpoche]]. He was born in Dzachukha valley, in Kham and was ordained as a monk by [[Khenpo Yönten Gyatso]] of [[Dzogchen monastery]]. After receiving the transmission from [[Jamyang Khyentse Wangpo]] and the [[fifth Dzogchen Rinpoche]], he became one of the great holders of the [[Longchen Nyingtik]] lineage. He was also an important student and biographer of [[Mipham Rinpoche]]. He taught at [[Gekong Monastery]] of Dzachukha and was the first teacher at the [[shedra]] of [[Kathok monastery]], where he was assisted by Khenpo Ngawang Palzang ([[Khenpo Ngakchung]]). He left many important writings like ''The Stories of Vinaya'' and a commentary on Mipham Rinpoche's ''[[Beacon of Certainty]]''. He is best known for his commentary on the ''[[Bodhicharyavatara]]'', by [[Shantideva]] which is taught to this day in most shedras. He was the main teacher of [[Pöpa Tulku]], and also taught [[Khunu Lama Tenzin Gyaltsen]].<br />
<br />
==Selected Writings==<br />
*[[Drops of Nectar]]<br />
*''A Vase of Nectar to Inspire the Faithful: A Biography of Patrul Rinpoche'' translated by Lama Chonam & Timothy Hinkle (Ashland: Light of Berotsana, 2018)<br />
<br />
==Notes==<br />
<small><references/></small><br />
<br />
==Further Reading==<br />
*Khenchen Kunzang Pelden and Minyak Kunzang Sönam, ''Wisdom: Two Buddhist Commentaries'', Editions Padmakara, 1999<br />
*Kunzang Palden, ''The Nectar of Manjushri's Speech: A Detailed Commentary on Shantideva's Way of the Bodhisattva'', Shambhala, 2007<br />
*[[Nyoshul Khenpo]], ''[[A Marvelous Garland of Rare Gems]]: Biographies of Masters of Awareness in the Dzogchen Lineage'' (Junction City: Padma Publications, 2005), pages 476-479<br />
<br />
==Internal Links==<br />
*[[Gekong Monastery]]<br />
<br />
==External Links==<br />
*[https://treasuryoflives.org/biographies/view/Kunzang-Pelden/9593 Biography at Treasury of Lives]<br />
<br />
*[https://pktc.org/shantideva-entering-conduct-bodhisatva-bodhicaryavatara/ Andreas Kretschmar's Translation of Khenpo Kunpal's Bodhicharyavatara Commentary]<br />
*{{TBRC|P6962|TBRC Profile}}<br />
<br />
[[Category: Historical Masters]]<br />
[[Category:Nyingma Masters]]<br />
[[Category: Longchen Nyingtik Masters]]<br />
[[Category: Dudjom Tersar Masters]]</div>Yeshedorjehttps://www.rigpawiki.org/index.php?title=File:Khenpo_Kunpal_aka_Kunzang_Palden.jpg&diff=94442File:Khenpo Kunpal aka Kunzang Palden.jpg2024-02-23T17:57:24Z<p>Yeshedorje: </p>
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<div></div>Yeshedorjehttps://www.rigpawiki.org/index.php?title=Dudjom_Tersar&diff=94238Dudjom Tersar2023-12-25T11:32:55Z<p>Yeshedorje: /* Internal Links */</p>
<hr />
<div>[[Image:Dudjom Insignia 2.jpg|thumb|300px|Dudjom Rinpoche's seal]]<br />
'''Dudjom Tersar''' (Tib. བདུད་འཇོམས་གཏེར་གསར་, [[Wyl.]] ''bdud 'joms gter gsar''), 'The New Treasures of Dudjom', is the combined collection of [[terma]]s revealed by [[Dudjom Lingpa]] (1835-1904) and [[Dudjom Rinpoche]] (1904-1987).<br />
<br />
Along with the [[Longchen Nyingtik]], the Dudjom Tersar has become among the most widespread and practised terma cycles among [[Nyingmapa]]s, both monastic and lay practitioners.<br />
<br />
Among its vast scope of practices, the [[Chö]] of the [[Tröma Nakmo]] cycle is being especially and widely practised by the Dudjom Tersar practitioners.<br />
<br />
During the time of Dudjom Lingpa, the Dudjom Tersar lineage was spread mainly within the [[Golok]] (Amdo) and the [[Kham]] regions of Tibet. Later, during the first part of the 20th century, Dudjom Rinpoche spread it in [[Khorlo Dratsang]], in [[Pemakö]] where he was born, and later in [[Lama Ling]], his seat in the Southern part of Tibet. From 1959 onward, Dudjom Rinpoche propagated the Dudjom Tersar first in India and all the regions and kingdoms of the Himalayas (Bhutan, Sikhim, etc.), then in Europe, in the USA, and in Eastern Asia.<br />
<br />
==Origins==<br />
===Literal Meaning===<br />
The name Dudjom Tersar<Ref>The word “Tersar” is used with the same meaning as in the [[Chokling Tersar]], “The New Treasures of Chokyur Dechen Lingpa’.</Ref> means ‘The New Treasures of Dudjom’, in the sense of the recent lineage, as opposed to older lineages of termas.<br />
<br />
===Predictions===<br />
It was predicted by Urgyen Dechen Lingpa that: "In the future in Tibet, on the east of the Nine-Peaked Mountain, in the sacred [[buddhafield]] of the self-originated [[Vajravarahi]], there will be an emanation of Drogben, of royal lineage, named Jnana. His beneficial activities are in accord with the [[Vajrayana]] although he conducts himself differently, unexpectedly, as a little boy with astonishing intelligence. He will either discover new Terma or preserve the old Terma. Whoever has connections with him will be taken to [[Ngayab Ling]] (Zangdok Palri)."<br />
<br />
==Two Tertöns: Dudjom Lingpa and Dudjom Rinpoche==<br />
The [[tantra]]s, practices and other texts of the Dudjom Tersar were discovered as termas by two masters: [[Dudjom Lingpa]] and by [[Dudjom Rinpoche]].<br />
<br />
===Dudjom Lingpa’s Termas===<br />
In 1858, at the age of 23, Dudjom Lingpa migrated from his native home of the [[Lower Ser Valley]] to the Mar Valley, close to [[Mardo Tashi Chöling Monastery]]. He stayed there for a long time under the patronage of the Gili family, and so he became popularly known as the ‘Gili Tertön’.<br />
<br />
Then, in 1860, at the age of 25, Dudjom Lingpa revealed from among the rocks of Ba-ter of the Mar Valley his [[khajang]], his “prophetic guide" which had all the instructions on how and when he should discover and reveal his own termas cycles. In the same year, with the guidance from the khajang, Dudjom Lingpa started to discover and reveal his own major [[gongter]] from Ngala Tak-tse of the Ser Valley.<br />
<br />
Over the time, Dudjom Lingpa was to able to discover altogether twenty volumes of termas, Gongter and [[Sater]].<br />
<br />
===Dudjom Rinpoche’s Termas===<br />
Born in 1904, it was said by a senior student of Dudjom Lingpa that Dudjom Rinpoche began to reveal termas from the age of 8. Later, Dudjom Rinpoche went to a secret place called Kenpa Jong (or Phuntsok Gatsel), and, practising the ‘Dudjom Namchak Pudri’, a [[Vajrakilaya]] [[sadhana]] discovered by Dudjom Lingpa, he revealed his own cycle of terma of Vajrakilaya, the [[Pudri Rekpung]]. While he was practising a [[Dorje Drolö]] practice from [[Rigdzin Düddul Dorje]], Dudjom Rinpoche discovered his own Dudjom Dorje Drolö as agongter. Dudjom Rinpoche also revealed the [[Tsokye Tuktik]], and the [[Khandro Tuktik]].<br />
<br />
==Characteristics==<br />
===Recent Termas===<br />
According to [[Lama Tharchin Rinpoche]]:<br />
:“The Dudjom Tersar lineage is fresh, vivid, direct, and with no loss of meaning, words or blessing. These teachings, coming from [[Guru Rinpoche]] to Dudjom Rinpoche, and then to us, is a direct short lineage. Therefore, because this lineage is uncontaminated and knows no degeneration by broken [[samaya]]s, the blessing and attainments are immediate”.<br />
<br />
===Concise, Direct and Precise Texts===<br />
Another characteristic of the Dudjom Tersar is that its texts and practices being concise, direct and very precise, they are well suited to a modern and contemporary world and life-style.<br />
<br />
===Special Practices===<br />
Among the vast scope of the Dudjom Tersar lineage, three practices are particularly widespread:<br />
*Dudjom Vajrakilaya, ‘The Razor That Destroys at a Touch’ aka [[Pudri Rekpung]]<br />
*Dudjom [[Tröma Nakmo]], ‘The Wrathful Black Dakini’<br />
*Dudjom [[Guru Dorje Drolö]], ‘The Wrathful Guru as the Subduer of Demons’<br />
<br />
===Fruition Signs===<br />
During the time of Dudjom Lingpa, oral lineage stories—and prophecies included in the his biography—recount that “Through the practice of Tröma Nakmo, thirteen of Dudjom Lingpa’s disciples attained [[rainbow body]], and one thousand reached the level of [[Vidyadhara]]”.<br />
<br />
During the 20th century, several direct students of Dudjom Rinpoche are reported to have achieve the rainbow body, among them are [[Khenpo Achö]] and [[Jigme Chöying Norbu]].<br />
<br />
==Stages of Practice==<br />
The Dudjom Tersar lineage forms a whole system and a complete path in itself. It includes:<br />
*[[Ngöndro]], with three main practices, the very brief [[Dudjom Tersar Ngöndro]], the Khandro Tuktik Ngöndro and the Tröma Nakmo Ngöndro.<br />
*[[Kyerim]], with sadhanas on Guru Rinpoche, [[Guru Dorje Drolö]], Vajrakilaya, [[Yeshe Tsogyal]], [[Senge Dongma]], …<br />
*[[Dzogrim]], with detailed instructions manuals on [[tsa-lung]]<br />
*[[Dzogchen]], with the practices of [[Trekchö]]—on which the main instruction text is the [[Nang Jang]]—and [[Tögal]].<br />
<br />
Traditionally, a student trains in a series of three sadhanas known as the [[Three Roots]], following the order of [[Lama]], [[Yidam]] and then [[Khandro]] practise. But according to oral instructions from Dudjom Rinpoche, in order to remove obstacles on the path, to gather favorable circumstances and to accomplish all his aspirations, the practitioner of the Dudjom Tersar begins by the Yidam practice of Vajrakilaya, then the Lama practice, and then the Khandro practice<Ref>Source: Shedup Kunsang web site.</Ref>.<br />
<br />
==Main Cycles, Practices and Texts==<br />
===Fourty-five volumes===<br />
The Dudjom Tersar encompasses five tantras and many sadhanas, accompanied by instructions, commentaries and supplementary texts, and fills more than forty five volumes of which:<br />
*20 volumes for the Dudjom Lingpa Terdzö<br />
*25 volumes for the Dudjom Rinpoche Sumbum<br />
In English translation and regular paper format, each of these volumes would be between 700 and 800 pages. The total texts of the Dudjom Tersar would therefore amount to approximately 35,000 pages.<br />
<br />
===Dudjom Lingpa Four Major Cycles===<br />
The Dudjom Tersar lineage includes four major cycles of Dudjom Lingpa, the first three being [[gongter]], and the last one [[sater]]:<br />
#The [[Maha-Ati Yoga Zabchö Gongpa Rangdrol]] cycle ('The Gathered Peaceful Deities’ Naturally Liberated Wisdom Mind'), with practices of [[Chenrezik]] <br />
#The [[Daknang Yeshe Drawa]] cycle ('The Wisdom Net of Pure Visions'), which contains [[Chö]] practices based on [[Tröma Nakmo]]<br />
#The [[Chönyi Namkhai Longdzö]] cycle ('The Vast Space Treasury of the Nature of Reality’), which also contains [[Chö]] practices based on [[Tröma Nakmo]]<br />
#The [[Zabsang Khandro Nyingtik]] cycle (‘The Profound Doctrine of the heart Essence of the Dakinis’), which contains the [[Namchak Pudri]] Vajrakilaya practice.<br />
<br />
===Dudjom Rinpoche Four Major Cycles===<br />
The Dudjom Tersar includes four major cycles of Dudjom Rinpoche, which are all gongter:<br />
#The [[Tsokye Tuktik]] cycle, for the practices on the outer, inner, secret and innermost secret [[sadhana]]s of the [[lama]];<br />
#The [[Pudri Rekpung]] cycle, ('The Razor That Destroys at a Touch'), a [[Vajrakilaya]] practice of the [[yidam]];<br />
#The [[Khandro Tuktik]] cycle, ('The Profound Path of the Dakini’s Heart Essence'), for the practices on the outer, inner, secret and innermost secret sadhanas of the [[khandro]]; and<br />
#The [[Dorje Drolö]] cycle, which includes [[Dudjom Traktung Pema Sokdrub]], and [[Düddul Wangdrak Dorje Drolö]]<br />
<br />
===Five Dzogchen Treatises===<br />
<br />
Düdjom Lingpa’s terdzöd includes a collection of five dzogchen treatises, two of which are tantras received in pure visions (''Sharp Vajra'' and ''Vajra Essence''), one which is not titled a tantra but recounts those same pure visions (of [[Kuntuzangpo]] as the primordial teacher in question and answer format with a retinue of [[bodhisattva]]s as his own emanations), one which recounts other visionary experiences of Düdjom Lingpa (''Nangjang''), and one of which is more autobiographical in nature (the pithy text, ''Mud and Feathers'', which includes accounts of pure visions and of his enlightenment experience). All five, along with two commentaries, are available in English translation. <Ref>''Dudjom Lingpa’s Visions of the Great Perfection'' (Three Volumes), B. Alan Wallace (translator), Wisdom Publications, Boston, 2017</Ref><br />
<br />
#'''The Sharp Vajra of Conscious Awareness Tantra'''<Ref>The English titles accord with the B. Alan Wallace translation.</Ref> (Tib. དག་སྣང་ཡེ་ཤེས་དྲྭ་བ་ལས་ཀ་དག་ཀུན་ཏུ་བཟང་མོའི་དབྱིངས་ལྷུན་གྲུབ་རྫོགས་པ་ཆེན་པའི་མཛོད་ཤེས་རིག་རྡོ་རྗེ་རྣོན་པའི་རྒྱུད་གསང་ཆེན་སངགས་ཀྱི་ཡང་བཅུད།, Wylie: ''dag snang ye shes drwa ba las/ ka dag kun tu bzang mo'i dbyings/ lhun grub rdzogs pa chen po'i mdzod/ shes rig rdo rje rnon po'i rgyud gsang chen sngags kyi yang bcud/'') Found in Volume 17<Ref> Volume numbers refer to the Collected Works of the Emanated Great Treasures, the Secret, Profound Treasures of Düdjom Lingpa (Thimphu, Bhutan: Lama Kuenzang Wangdue, 2004). In summary, the five are found in Volumes 16 & 17, with commentaries in Volume 21.</Ref> of the terdzö,[http://www.tbrc.org/eBooks/W28732-4632-615-628-any.pdf] [[Sherik Dorje Nӧnpo Gyü]] This is the Root Tantra, in highly condensed verse form. Düdjom Lingpa’s terdzö includes a commentary to the Sharp Vajra Tantra by his heart son, Pema Tashi, entitled '''Essence of Clear Meaning: A Short Commentary on the “Sharp Vajra of Conscious Awareness Tantra.”''' ཤེས་རིག་རྡོ་རྗེ་རྣོན་པོ་རྒྱུད་ཀྱི་འགྲེལ་ཆུང་དོན་གསལ་སྙིང་པོ་ (''shes rig rdo rje rnon po'i rgyud kyi 'grel chung don gsal snying po''). Found in Volume 17 of the terdzö, [https://www.tbrc.org/#library_work_ViewByOutline-O1PD898984CZ86651%7CW28732]<br />
#'''The Vajra Essence: From the Matrix of Pure Appearances and Primordial Consciousness, a Tantra on the Self-Originating Nature of Existence.''' (Tib. དག་སྣང་ཡེ་ཤེས་དྲྭ་བ་ལས་གནས་ལུགས་རང་བྱུང་གི་རྒྱུད་རྡོ་རྗེའི་སྙིང་པོ།, Wylie: ''Dag snang ye shes drva pa las gnas lugs rang byung gi rgyud rdo rje’i snying po.'') It is popularly known in Tibetan as [[Neluk Rangjung]] and is found in volume 17 of the terdzö, [http://www.tbrc.org/eBooks/W28732-4632-7-518-any.pdf] This is the most elaborate of the five, spanning some five hundred pages in Tibetan.<br />
#'''The Enlightened View of Samantabhadra''' (Tib. ཀ་དག་རྫོགས་པ་ཆེན་པོའི་ཀློང་མཛོད་ཟབ་མོ། མ་བཅོས་རྫོགས་ལྡན་རང་བྱུང་གི་སངས་རྒྱས། ཀུན་ཏུ་བཟང་པོའི་དགོངས་པ་ལག་པའི་མཐིལ་བཀྲམ་ནས་ལྷག་གེར་བསྟན་པ། དགོངས་བརྡ་སྙན་བརྒྱུད་ཆིག་རྫོགས་ཀྱི་མན་ངག་བཀའ་རྒྱ་མ།, Wylie: ''Ka dag rdzogs pa chen po'i klong mdzod zab mo; ma bcos rdzogs ldan rang byung gi sangs rgyas; kun tu bzang po'i dgongs pa lag pa'i mthil du bkram nas lhag ger bstan pa; dgongs brda snyan brgyud chig rdzogs kyi man ngag bka' rgya ma.''). The [[Kunzang Gongpa]] is found in Volume 17 of the terdzö, [http://www.tbrc.org/#library_work_ViewByOutline-O1PD898984CZ86494|W28732]<br />
#'''Buddhahood Without Meditation''' (Tib. རང་བཞིན་རྫོགས་པ་ཆེན་པའི་རང་ཞལ་མངོན་དུ་བྱེད་པའི་གདམས་པ་མ་བསྒོམས་སངས་རྒྱས།, Wylie. ''rang bzhin rdzogs pa chen po’i rang zhal mngon du byed pa’i gdams pa ma bsgom sangs rgyas.'') Popularly known as [[Nang Jang]] ''Refining Appearances'' (Tib. སྣང་བྱང་, Wylie: ''snang byang''). Found in Volume 16 of the terdzö, [https://www.tbrc.org/#library_work_ViewByOutline-O1PD898982DB85161|W28732] Düdjom Lingpa’s terdzö includes a commentary to the nanjang by Sera Khandro entitled '''Garland for the Delight of the Fortunate: A Supremely Clear Elucidation of Words and Their Meaning, an Explication of the Oral Transmission of the Glorious Guru, as Notes on the Nature of Reality, the Great Perfection, “Buddhahood Without Meditation.”''' རང་བཞིན་རྫོགས་པ་ཆེན་པོ་མ་བསྒོམ་སངས་རྒྱས་ཀྱི་ཟིན་བྲི་དཔལ་ལྡན་བླ་མའི་ཞལ་རྒྱུན་ནག་འགྲོས་སུ་བཀོད་པ་ཚིག་དོན་རབ་གསལ་སྐལ་ལྡན་དགྱེས་པའི་མགུལ་རྒྱན། ''rang bzhin rdzogs pa chen po ma bsgom sangs rgyas kyi zin bris dpal ldan bla ma'i zhal rgyun nag 'gros su bkod pa tshig don rab gsal skal ldan dgyes pa'i mgul rgyan.'' Found in Volume 21 of the terdzö, [http://www.tbrc.org/eBooks/W30335-6075-107-442-any.pdf] <br />
#'''The Foolish Dharma of an Idiot Clother in Mud and Feathers''' (Tib. རྨོངས་པའི་བླུན་ཆོས་འདག་གོས་བྱ་སྤུ་ཅན།, Wylie: ''rmongs pa'i blun chos 'dag gos bya spu can.'') The [[Mongpé Lün Chö Dak Göja Puchen]] is found in Volume 16 of the terdzö, [https://www.tbrc.org/#library_work_ViewByOutline-O1PD898984CZ86489|W28732]<br />
<br />
===Sadhanas===<br />
According to oral instructions from lineage holders, the [[lama]], [[yidam]] and [[khandro]] of the Dudjom Tersar are practised as follows:<br />
<br />
1. Lama<br><br />
:a. outer: [[Orgyen Menla Dütsi Bum Zang]]<br />
:b. inner: [[Lama Orgyen Khandro Norlha]]<br />
:c. secret: [[Tsokye Tuktik]], (Lake-Born Vajra) a mind treasure of Dudjom Rinpoche based on [[Guru Rinpoche]]<br />
:d. innermost secret: [[Dudjom Traktung Pema Sokdrub]], a Dorje Drolö mind treasure of Dudjom Rinpoche<br />
<br />
2. Yidam<br><br />
:a. Pudri Rekpung, a mind treasure of Dudjom Rinpoche<br />
:b. Namchak Pudri, an earth treasure of Dudjom Lingpa, from the Zabsang Khandro Nyingtik cycle<br />
<br />
3. Khandro<br><br />
:a. outer: Khandro Tuktik, a mind treasure of Dudjom Rinpoche based on [[Yeshe Tsogyal]]<br />
:b. inner: [[Kurukulle]]<br />
:c. secret: [[Senge Dongma]], with practice such as the [[Daki Gyepe Gegyang]]<br />
:d. innermost secret: [[Tröma Nakmo]] (The Wrathful Black Mother), a mind treasure from the Chönyi Namkhai Longdzö cycle of Dudjom Lingpa<br />
<br />
[[Chime Soktik]] is the main longevity practice based on [[Amitayus]] in the Dudjom Tersar lineage. This practice was revealed by Surmang Namkhai Dorje for Dudjom Rinpoche's long life.<br />
<br />
[[Dechen Namrol]] is a Guru Rinpoche practice, similar to the Rigdzin Düpa.<br />
<br />
[[Tukdrub Terkha Dündü]] is a Guru Rinpoche guru yoga practice which combines seven lineages of terma.<br />
<br />
===Prayers===<br />
Both Dudjom Lingpa and Dudjom Rinpoche have written many prayers which have a distinguished quality of clarity and profoundness. <br />
Among the most famous and used are:<br />
*[[The Prayer of Calling the Guru from Afar, An Unending Spontaneously Arising Song]]<br />
*Heart Nectar of the Saints<br />
<br />
===Instructions===<br />
The collected works of Dudjom Lingpa and Dudjom Rinpoche includes several either short instructions texts, or full manual of practices. Among the most famous and used are:<br />
*[[Kunzang Gonpa]], 'The Enlightened View of Samantabhadra’<br />
*[[Mongpé Lün Chö Dak Göja Puchen]], 'The Foolish Dharma of an Idiot Clothed in Mud and Feathers’<br />
*[[Nang Jang]], the most used instruction on the practice of [[Trekchö]]<br />
*Richö, [[The Alchemy of the Siddhas]]<br />
*[[Saraha Nyingtik Zabmo]], the root commentary on the [[Chö]] practice of [[Tröma Nakmo]]<br />
<br />
===Songs of Realization===<br />
Both Dudjom Lingpa and Dudjom Rinpoche wrote many songs of realization.<br />
<br />
=Empowerments=<br />
A structure of the main empowerments of the Dudjom Tersar lineage is the following:<br />
<br />
===Dudjom Lingpa===<br />
#Lama Rigdzin Düpa (peaceful guru Padmasambhava), [[Dechen Namrol]]<br />
#Lama Dragpo Dechen Gyalpo (wrathful guru)<br />
#Lama Wangdrag Dorje Drolö (mighty wrathful guru)<br />
#Jampal Sangdü ([[Manjushri]])<br />
#Jampal Shinje ([[Yamantaka]])<br />
#Desheg Zhingdrub (Amitayus)<br />
#Thugje Chenpo ([[Avalokiteshvara]])<br />
#Yangthrö Mahakala ([[Tamdrin Yangtrö Nagpo]])<br />
#Ta Chag Khyung Sum (Hayagriva, Vajrapani, Garuda)<br />
#Dorje Sempa ([[Vajrasattva]])<br />
#Lama [[Shitro]] (100 peaceful & wrathful deities)<br />
#Chagna Dorje ([[Vajrapani]])<br />
#Thugdrub Sangwa Gyachän (Phurba [[Namchak Pudri]]; Vajrakilaya)<br />
#Desheg Sangdü ([[Kagyé]])<br />
#Thugdrub Yeshe Nyima ([[Vajrayogini]])<br />
#Khandro Sengdong (Simhamukha), [[Daki Gyepe Gegyang]]<br />
#Jetsün Drölma ([[Green Tara]])<br />
#Khandro [[Yeshe Tsogyal]]<br />
#[[Tröma Nakmo]]<br />
#Dorje Phagmo<br />
#[[Amritakundali]]<br />
#Nagaraksha ([[Yamantaka]])<br />
#Mawe Senge ([[Manjushri]] red)<br />
<br />
===Dudjom Jigdral Yeshe Dorje===<br />
#[[Tsokye Tuktik]] (lotus-born guru)<br />
#[[Dudjom Traktung Pema Sokdrub]], Dorje Drolö Pema Sogthig (Dorje Drolö’s heart essence)<br />
#Phurba [[Pudri Rekpung]] ([[Vajrakilaya]])<br />
#[[Khandro Tuktik]] (the Dakini’s heart essence)<br />
#Sengdong Marmo (dark red Simhamukha)<br />
#[[ Guru Loden Choksé]] (Guru Padmasambhava, intelligence aspect)<br />
#[[Chime Soktik]] (Guru Rinpoche longlife aspect)<br />
#[[ Chemchok Heruka]] (main deity of the Kagye mandala)<br />
#[[Shitro]] Nagso (100 peaceful & wrathful deities)<br />
#Padma Sangthig (longlife aspect)<br />
#Dorje Drolö, [[Düddul Wangdrak Dorje Drolö]]<br />
<br />
==Lineage Masters==<br />
The lineage masters of the Dudjom Tersar are numerous, and include:<br />
*Direct [[Students of Dudjom Lingpa]], <br />
*[[Dudjom Lingpa Family Lineage]], who had 8 sons and 4 daughters<br />
*[[Students of Dudjom Rinpoche]]<br />
*Students of [[Dzongter Kunzang Nyima]]<br />
<br />
During the 20th century, some of the most active Dudjom Tersar lineage holders includes:<br />
*[[Chagdud Tulku Rinpoche]]<br />
*[[Chatral Sangye Dorje]]<br />
*[[Dungse Garab Rinpoche]]<br />
*[[Dzongsar Khyentse Rinpoche]]<br />
*[[Gyatrul Rinpoche]]<br />
*[[Lama Tharchin Rinpoche ]]<br />
*[[Shenphen Dawa Rinpoche]]<br />
*[[Sogyal Rinpoche]]<br />
*[[Thinley Norbu Rinpoche]]<br />
*[[Trulshik Rinpoche]]<br />
<br />
==Places of Activity==<br />
The [[Dudjom Tersar Places of Activity]] are located now in many different parts of the world.<br />
<br />
===Predictions===<br />
During the time of [[Jamyang Khyentse Wangpo]] and [[Jamgön Kongtrul Lodrö Tayé]], Dudjom Lingpa was invited by his two famous contemporaries to include his new terma cycles into the [[Rinchen Terdzö]], the "Precious Treasury of Terma" they were assembling.<br />
Oral lineage recounts that when asked, Dudjom Lingpa politely declined their kind offer by answering that "Wherever the Rinchen Terdzö will be spread, it will be the same with my Tersar".<br />
<br />
In the same manner, when Dudjom Rinpoche was eight years old, he began to study Shantideva's Bodhicharyavatara with his teacher [[Ling Lama Chöjor Gyatso]]. When they had completed the first chapter, his teacher presented him with a conch shell and asked him to blow it towards each of the four directions. The sound it made to the East and to the North was quite short, in the South it was long, and in the West longer still. This was to be an indication of where his work in later times would be most effective. <br />
<br />
===Dudjom Lingpa’s time in Golok (Amdo) and Kham===<br />
During the time of Dudjom Lingpa, the Dudjom Tersar lineage was spread mainly within the [[Golok]] (Amdo) and the [[Kham]] regions of Tibet. <br />
<br />
===Spreading of the lineage within Tibet by Dudjom Lingpa’s direct disciples===<br />
Later, senior direct students of Dudjom Lingpa propagated the Dudjom Tersar lineage within Tibet, like [[Degyal Rinpoche]] establishing the [[Namkha Khyung Dzong]] in Western Tibet, [[Sera Khandro]] in Awo Sera Monastery.<br />
<br />
===Dudjom Rinpoche’s activity in Tibet, from 1904 to 1959===<br />
Later, during the first part of the 20th century, Dudjom Rinpoche spread it in [[Khorlo Dratsang ]] in [[Pemakö]] where he was born, and later in [[Lama Ling]], his seat in the Southern part of Tibet.<br />
<br />
===Dudjom Rinpoche’s activity in exile in India, Buthan, Europe, and the USA===<br />
From 1959 onward, Dudjom Rinpoche propagated the Dudjom Tersar first in India and all the regions and kingdoms of the Himalayas (Buthan, Sikhim, …), then in Europe, in the USA, and in Eastern Asia.<br />
<br />
Today, the [[Dudjom Tersar Places of Activity]] are spread over Tibet, India, Nepal, Buthan, France, USA, … <br />
Among them, are the following:<br />
*[[Mardo Tashi Chöling Monastery]] in Amdo, Tibet<br />
*[[Deden Tashi Chöling]], in Pemakö, India<br />
*[[Namkha Khyung Dzong (Nepal)]]<br />
*Kunzang Gatsal, and all the centers in Buthan, in the USA, under the direction of [[Dungse Garab Rinpoche]]<br />
*[[Yeshe Nyingpo]], in the USA<br />
<br />
==Notes==<br />
<small><references/></small><br />
<br />
==Internal Links==<br />
*[[Dudjom Tersar Ngöndro]]<br />
*[[Dudjom Incarnation Line]]<br />
*[[Dudjom Lingpa Family Lineage]]<br />
*[[Dudjom Rinpoche Family Lineage]]<br />
*[[Kunzang Gongpa]]<br />
*[[Mongpé Lün Chö Dak Göja Puchen]]<br />
*[[Nang Jang]]<br />
*[[Neluk Rangjung]]<br />
*[[Sherik Dorje Nӧnpo Gyü]]<br />
*[[Students of Dudjom Lingpa]]<br />
*[[Students of Dudjom Rinpoche]]<br />
*[[Dudjom Tersar Places of Activity]]<br />
*[[Thirteen of Dudjom Lingpa's disciples who attained rainbow body]]<br />
<br />
==External Links==<br />
*{{TBRC|W28732|Collected Works of Dudjom Lingpa}}<br />
*{{TBRC|W20869|Collected Works of Dudjom Rinpoche}}<br />
<br />
[[Category:Dudjom Tersar| ]]<br />
[[Category:Schools and Lineages]]<br />
[[Category:Termas]]</div>Yeshedorjehttps://www.rigpawiki.org/index.php?title=Dudjom_Tersar&diff=94237Dudjom Tersar2023-12-24T10:13:06Z<p>Yeshedorje: /* Five Dzogchen Treatises */</p>
<hr />
<div>[[Image:Dudjom Insignia 2.jpg|thumb|300px|Dudjom Rinpoche's seal]]<br />
'''Dudjom Tersar''' (Tib. བདུད་འཇོམས་གཏེར་གསར་, [[Wyl.]] ''bdud 'joms gter gsar''), 'The New Treasures of Dudjom', is the combined collection of [[terma]]s revealed by [[Dudjom Lingpa]] (1835-1904) and [[Dudjom Rinpoche]] (1904-1987).<br />
<br />
Along with the [[Longchen Nyingtik]], the Dudjom Tersar has become among the most widespread and practised terma cycles among [[Nyingmapa]]s, both monastic and lay practitioners.<br />
<br />
Among its vast scope of practices, the [[Chö]] of the [[Tröma Nakmo]] cycle is being especially and widely practised by the Dudjom Tersar practitioners.<br />
<br />
During the time of Dudjom Lingpa, the Dudjom Tersar lineage was spread mainly within the [[Golok]] (Amdo) and the [[Kham]] regions of Tibet. Later, during the first part of the 20th century, Dudjom Rinpoche spread it in [[Khorlo Dratsang]], in [[Pemakö]] where he was born, and later in [[Lama Ling]], his seat in the Southern part of Tibet. From 1959 onward, Dudjom Rinpoche propagated the Dudjom Tersar first in India and all the regions and kingdoms of the Himalayas (Bhutan, Sikhim, etc.), then in Europe, in the USA, and in Eastern Asia.<br />
<br />
==Origins==<br />
===Literal Meaning===<br />
The name Dudjom Tersar<Ref>The word “Tersar” is used with the same meaning as in the [[Chokling Tersar]], “The New Treasures of Chokyur Dechen Lingpa’.</Ref> means ‘The New Treasures of Dudjom’, in the sense of the recent lineage, as opposed to older lineages of termas.<br />
<br />
===Predictions===<br />
It was predicted by Urgyen Dechen Lingpa that: "In the future in Tibet, on the east of the Nine-Peaked Mountain, in the sacred [[buddhafield]] of the self-originated [[Vajravarahi]], there will be an emanation of Drogben, of royal lineage, named Jnana. His beneficial activities are in accord with the [[Vajrayana]] although he conducts himself differently, unexpectedly, as a little boy with astonishing intelligence. He will either discover new Terma or preserve the old Terma. Whoever has connections with him will be taken to [[Ngayab Ling]] (Zangdok Palri)."<br />
<br />
==Two Tertöns: Dudjom Lingpa and Dudjom Rinpoche==<br />
The [[tantra]]s, practices and other texts of the Dudjom Tersar were discovered as termas by two masters: [[Dudjom Lingpa]] and by [[Dudjom Rinpoche]].<br />
<br />
===Dudjom Lingpa’s Termas===<br />
In 1858, at the age of 23, Dudjom Lingpa migrated from his native home of the [[Lower Ser Valley]] to the Mar Valley, close to [[Mardo Tashi Chöling Monastery]]. He stayed there for a long time under the patronage of the Gili family, and so he became popularly known as the ‘Gili Tertön’.<br />
<br />
Then, in 1860, at the age of 25, Dudjom Lingpa revealed from among the rocks of Ba-ter of the Mar Valley his [[khajang]], his “prophetic guide" which had all the instructions on how and when he should discover and reveal his own termas cycles. In the same year, with the guidance from the khajang, Dudjom Lingpa started to discover and reveal his own major [[gongter]] from Ngala Tak-tse of the Ser Valley.<br />
<br />
Over the time, Dudjom Lingpa was to able to discover altogether twenty volumes of termas, Gongter and [[Sater]].<br />
<br />
===Dudjom Rinpoche’s Termas===<br />
Born in 1904, it was said by a senior student of Dudjom Lingpa that Dudjom Rinpoche began to reveal termas from the age of 8. Later, Dudjom Rinpoche went to a secret place called Kenpa Jong (or Phuntsok Gatsel), and, practising the ‘Dudjom Namchak Pudri’, a [[Vajrakilaya]] [[sadhana]] discovered by Dudjom Lingpa, he revealed his own cycle of terma of Vajrakilaya, the [[Pudri Rekpung]]. While he was practising a [[Dorje Drolö]] practice from [[Rigdzin Düddul Dorje]], Dudjom Rinpoche discovered his own Dudjom Dorje Drolö as agongter. Dudjom Rinpoche also revealed the [[Tsokye Tuktik]], and the [[Khandro Tuktik]].<br />
<br />
==Characteristics==<br />
===Recent Termas===<br />
According to [[Lama Tharchin Rinpoche]]:<br />
:“The Dudjom Tersar lineage is fresh, vivid, direct, and with no loss of meaning, words or blessing. These teachings, coming from [[Guru Rinpoche]] to Dudjom Rinpoche, and then to us, is a direct short lineage. Therefore, because this lineage is uncontaminated and knows no degeneration by broken [[samaya]]s, the blessing and attainments are immediate”.<br />
<br />
===Concise, Direct and Precise Texts===<br />
Another characteristic of the Dudjom Tersar is that its texts and practices being concise, direct and very precise, they are well suited to a modern and contemporary world and life-style.<br />
<br />
===Special Practices===<br />
Among the vast scope of the Dudjom Tersar lineage, three practices are particularly widespread:<br />
*Dudjom Vajrakilaya, ‘The Razor That Destroys at a Touch’ aka [[Pudri Rekpung]]<br />
*Dudjom [[Tröma Nakmo]], ‘The Wrathful Black Dakini’<br />
*Dudjom [[Guru Dorje Drolö]], ‘The Wrathful Guru as the Subduer of Demons’<br />
<br />
===Fruition Signs===<br />
During the time of Dudjom Lingpa, oral lineage stories—and prophecies included in the his biography—recount that “Through the practice of Tröma Nakmo, thirteen of Dudjom Lingpa’s disciples attained [[rainbow body]], and one thousand reached the level of [[Vidyadhara]]”.<br />
<br />
During the 20th century, several direct students of Dudjom Rinpoche are reported to have achieve the rainbow body, among them are [[Khenpo Achö]] and [[Jigme Chöying Norbu]].<br />
<br />
==Stages of Practice==<br />
The Dudjom Tersar lineage forms a whole system and a complete path in itself. It includes:<br />
*[[Ngöndro]], with three main practices, the very brief [[Dudjom Tersar Ngöndro]], the Khandro Tuktik Ngöndro and the Tröma Nakmo Ngöndro.<br />
*[[Kyerim]], with sadhanas on Guru Rinpoche, [[Guru Dorje Drolö]], Vajrakilaya, [[Yeshe Tsogyal]], [[Senge Dongma]], …<br />
*[[Dzogrim]], with detailed instructions manuals on [[tsa-lung]]<br />
*[[Dzogchen]], with the practices of [[Trekchö]]—on which the main instruction text is the [[Nang Jang]]—and [[Tögal]].<br />
<br />
Traditionally, a student trains in a series of three sadhanas known as the [[Three Roots]], following the order of [[Lama]], [[Yidam]] and then [[Khandro]] practise. But according to oral instructions from Dudjom Rinpoche, in order to remove obstacles on the path, to gather favorable circumstances and to accomplish all his aspirations, the practitioner of the Dudjom Tersar begins by the Yidam practice of Vajrakilaya, then the Lama practice, and then the Khandro practice<Ref>Source: Shedup Kunsang web site.</Ref>.<br />
<br />
==Main Cycles, Practices and Texts==<br />
===Fourty-five volumes===<br />
The Dudjom Tersar encompasses five tantras and many sadhanas, accompanied by instructions, commentaries and supplementary texts, and fills more than forty five volumes of which:<br />
*20 volumes for the Dudjom Lingpa Terdzö<br />
*25 volumes for the Dudjom Rinpoche Sumbum<br />
In English translation and regular paper format, each of these volumes would be between 700 and 800 pages. The total texts of the Dudjom Tersar would therefore amount to approximately 35,000 pages.<br />
<br />
===Dudjom Lingpa Four Major Cycles===<br />
The Dudjom Tersar lineage includes four major cycles of Dudjom Lingpa, the first three being [[gongter]], and the last one [[sater]]:<br />
#The [[Maha-Ati Yoga Zabchö Gongpa Rangdrol]] cycle ('The Gathered Peaceful Deities’ Naturally Liberated Wisdom Mind'), with practices of [[Chenrezik]] <br />
#The [[Daknang Yeshe Drawa]] cycle ('The Wisdom Net of Pure Visions'), which contains [[Chö]] practices based on [[Tröma Nakmo]]<br />
#The [[Chönyi Namkhai Longdzö]] cycle ('The Vast Space Treasury of the Nature of Reality’), which also contains [[Chö]] practices based on [[Tröma Nakmo]]<br />
#The [[Zabsang Khandro Nyingtik]] cycle (‘The Profound Doctrine of the heart Essence of the Dakinis’), which contains the [[Namchak Pudri]] Vajrakilaya practice.<br />
<br />
===Dudjom Rinpoche Four Major Cycles===<br />
The Dudjom Tersar includes four major cycles of Dudjom Rinpoche, which are all gongter:<br />
#The [[Tsokye Tuktik]] cycle, for the practices on the outer, inner, secret and innermost secret [[sadhana]]s of the [[lama]];<br />
#The [[Pudri Rekpung]] cycle, ('The Razor That Destroys at a Touch'), a [[Vajrakilaya]] practice of the [[yidam]];<br />
#The [[Khandro Tuktik]] cycle, ('The Profound Path of the Dakini’s Heart Essence'), for the practices on the outer, inner, secret and innermost secret sadhanas of the [[khandro]]; and<br />
#The [[Dorje Drolö]] cycle, which includes [[Dudjom Traktung Pema Sokdrub]], and [[Düddul Wangdrak Dorje Drolö]]<br />
<br />
===Five Dzogchen Treatises===<br />
<br />
Düdjom Lingpa’s terdzöd includes a collection of five dzogchen treatises, two of which are tantras received in pure visions (''Sharp Vajra'' and ''Vajra Essence''), one which is not titled a tantra but recounts those same pure visions (of [[Kuntuzangpo]] as the primordial teacher in question and answer format with a retinue of [[bodhisattva]]s as his own emanations), one which recounts other visionary experiences of Düdjom Lingpa (''Nangjang''), and one of which is more autobiographical in nature (the pithy text, ''Mud and Feathers'', which includes accounts of pure visions and of his enlightenment experience). All five, along with two commentaries, are available in English translation. <Ref>''Dudjom Lingpa’s Visions of the Great Perfection'' (Three Volumes), B. Alan Wallace (translator), Wisdom Publications, Boston, 2017</Ref><br />
<br />
#'''The Sharp Vajra of Conscious Awareness Tantra'''<Ref>The English titles accord with the B. Alan Wallace translation.</Ref> (Tib. དག་སྣང་ཡེ་ཤེས་དྲྭ་བ་ལས་ཀ་དག་ཀུན་ཏུ་བཟང་མོའི་དབྱིངས་ལྷུན་གྲུབ་རྫོགས་པ་ཆེན་པའི་མཛོད་ཤེས་རིག་རྡོ་རྗེ་རྣོན་པའི་རྒྱུད་གསང་ཆེན་སངགས་ཀྱི་ཡང་བཅུད།, Wylie: ''dag snang ye shes drwa ba las/ ka dag kun tu bzang mo'i dbyings/ lhun grub rdzogs pa chen po'i mdzod/ shes rig rdo rje rnon po'i rgyud gsang chen sngags kyi yang bcud/'') Found in Volume 17<Ref> Volume numbers refer to the Collected Works of the Emanated Great Treasures, the Secret, Profound Treasures of Düdjom Lingpa (Thimphu, Bhutan: Lama Kuenzang Wangdue, 2004). In summary, the five are found in Volumes 16 & 17, with commentaries in Volume 21.</Ref> of the terdzö,[http://www.tbrc.org/eBooks/W28732-4632-615-628-any.pdf] [[Sherik Dorje Nӧnpo Gyü]] This is the Root Tantra, in highly condensed verse form. Düdjom Lingpa’s terdzö includes a commentary to the Sharp Vajra Tantra by his heart son, Pema Tashi, entitled '''Essence of Clear Meaning: A Short Commentary on the “Sharp Vajra of Conscious Awareness Tantra.”''' ཤེས་རིག་རྡོ་རྗེ་རྣོན་པོ་རྒྱུད་ཀྱི་འགྲེལ་ཆུང་དོན་གསལ་སྙིང་པོ་ (''shes rig rdo rje rnon po'i rgyud kyi 'grel chung don gsal snying po''). Found in Volume 17 of the terdzö, [https://www.tbrc.org/#library_work_ViewByOutline-O1PD898984CZ86651%7CW28732]<br />
#'''The Vajra Essence: From the Matrix of Pure Appearances and Primordial Consciousness, a Tantra on the Self-Originating Nature of Existence.''' (Tib. དག་སྣང་ཡེ་ཤེས་དྲྭ་བ་ལས་གནས་ལུགས་རང་བྱུང་གི་རྒྱུད་རྡོ་རྗེའི་སྙིང་པོ།, Wylie: ''Dag snang ye shes drva pa las gnas lugs rang byung gi rgyud rdo rje’i snying po.'') It is popularly known in Tibetan as [[Neluk Rangjung]] and is found in volume 17 of the terdzö, [http://www.tbrc.org/eBooks/W28732-4632-7-518-any.pdf] This is the most elaborate of the five, spanning some five hundred pages in Tibetan.<br />
#'''The Enlightened View of Samantabhadra''' (Tib. ཀ་དག་རྫོགས་པ་ཆེན་པོའི་ཀློང་མཛོད་ཟབ་མོ། མ་བཅོས་རྫོགས་ལྡན་རང་བྱུང་གི་སངས་རྒྱས། ཀུན་ཏུ་བཟང་པོའི་དགོངས་པ་ལག་པའི་མཐིལ་བཀྲམ་ནས་ལྷག་གེར་བསྟན་པ། དགོངས་བརྡ་སྙན་བརྒྱུད་ཆིག་རྫོགས་ཀྱི་མན་ངག་བཀའ་རྒྱ་མ།, Wylie: ''Ka dag rdzogs pa chen po'i klong mdzod zab mo; ma bcos rdzogs ldan rang byung gi sangs rgyas; kun tu bzang po'i dgongs pa lag pa'i mthil du bkram nas lhag ger bstan pa; dgongs brda snyan brgyud chig rdzogs kyi man ngag bka' rgya ma.''). The [[Kunzang Gongpa]] is found in Volume 17 of the terdzö, [http://www.tbrc.org/#library_work_ViewByOutline-O1PD898984CZ86494|W28732]<br />
#'''Buddhahood Without Meditation''' (Tib. རང་བཞིན་རྫོགས་པ་ཆེན་པའི་རང་ཞལ་མངོན་དུ་བྱེད་པའི་གདམས་པ་མ་བསྒོམས་སངས་རྒྱས།, Wylie. ''rang bzhin rdzogs pa chen po’i rang zhal mngon du byed pa’i gdams pa ma bsgom sangs rgyas.'') Popularly known as [[Nang Jang]] ''Refining Appearances'' (Tib. སྣང་བྱང་, Wylie: ''snang byang''). Found in Volume 16 of the terdzö, [https://www.tbrc.org/#library_work_ViewByOutline-O1PD898982DB85161|W28732] Düdjom Lingpa’s terdzö includes a commentary to the nanjang by Sera Khandro entitled '''Garland for the Delight of the Fortunate: A Supremely Clear Elucidation of Words and Their Meaning, an Explication of the Oral Transmission of the Glorious Guru, as Notes on the Nature of Reality, the Great Perfection, “Buddhahood Without Meditation.”''' རང་བཞིན་རྫོགས་པ་ཆེན་པོ་མ་བསྒོམ་སངས་རྒྱས་ཀྱི་ཟིན་བྲི་དཔལ་ལྡན་བླ་མའི་ཞལ་རྒྱུན་ནག་འགྲོས་སུ་བཀོད་པ་ཚིག་དོན་རབ་གསལ་སྐལ་ལྡན་དགྱེས་པའི་མགུལ་རྒྱན། ''rang bzhin rdzogs pa chen po ma bsgom sangs rgyas kyi zin bris dpal ldan bla ma'i zhal rgyun nag 'gros su bkod pa tshig don rab gsal skal ldan dgyes pa'i mgul rgyan.'' Found in Volume 21 of the terdzö, [http://www.tbrc.org/eBooks/W30335-6075-107-442-any.pdf] <br />
#'''The Foolish Dharma of an Idiot Clother in Mud and Feathers''' (Tib. རྨོངས་པའི་བླུན་ཆོས་འདག་གོས་བྱ་སྤུ་ཅན།, Wylie: ''rmongs pa'i blun chos 'dag gos bya spu can.'') The [[Mongpé Lün Chö Dak Göja Puchen]] is found in Volume 16 of the terdzö, [https://www.tbrc.org/#library_work_ViewByOutline-O1PD898984CZ86489|W28732]<br />
<br />
===Sadhanas===<br />
According to oral instructions from lineage holders, the [[lama]], [[yidam]] and [[khandro]] of the Dudjom Tersar are practised as follows:<br />
<br />
1. Lama<br><br />
:a. outer: [[Orgyen Menla Dütsi Bum Zang]]<br />
:b. inner: [[Lama Orgyen Khandro Norlha]]<br />
:c. secret: [[Tsokye Tuktik]], (Lake-Born Vajra) a mind treasure of Dudjom Rinpoche based on [[Guru Rinpoche]]<br />
:d. innermost secret: [[Dudjom Traktung Pema Sokdrub]], a Dorje Drolö mind treasure of Dudjom Rinpoche<br />
<br />
2. Yidam<br><br />
:a. Pudri Rekpung, a mind treasure of Dudjom Rinpoche<br />
:b. Namchak Pudri, an earth treasure of Dudjom Lingpa, from the Zabsang Khandro Nyingtik cycle<br />
<br />
3. Khandro<br><br />
:a. outer: Khandro Tuktik, a mind treasure of Dudjom Rinpoche based on [[Yeshe Tsogyal]]<br />
:b. inner: [[Kurukulle]]<br />
:c. secret: [[Senge Dongma]], with practice such as the [[Daki Gyepe Gegyang]]<br />
:d. innermost secret: [[Tröma Nakmo]] (The Wrathful Black Mother), a mind treasure from the Chönyi Namkhai Longdzö cycle of Dudjom Lingpa<br />
<br />
[[Chime Soktik]] is the main longevity practice based on [[Amitayus]] in the Dudjom Tersar lineage. This practice was revealed by Surmang Namkhai Dorje for Dudjom Rinpoche's long life.<br />
<br />
[[Dechen Namrol]] is a Guru Rinpoche practice, similar to the Rigdzin Düpa.<br />
<br />
[[Tukdrub Terkha Dündü]] is a Guru Rinpoche guru yoga practice which combines seven lineages of terma.<br />
<br />
===Prayers===<br />
Both Dudjom Lingpa and Dudjom Rinpoche have written many prayers which have a distinguished quality of clarity and profoundness. <br />
Among the most famous and used are:<br />
*[[The Prayer of Calling the Guru from Afar, An Unending Spontaneously Arising Song]]<br />
*Heart Nectar of the Saints<br />
<br />
===Instructions===<br />
The collected works of Dudjom Lingpa and Dudjom Rinpoche includes several either short instructions texts, or full manual of practices. Among the most famous and used are:<br />
*[[Kunzang Gonpa]], 'The Enlightened View of Samantabhadra’<br />
*[[Mongpé Lün Chö Dak Göja Puchen]], 'The Foolish Dharma of an Idiot Clothed in Mud and Feathers’<br />
*[[Nang Jang]], the most used instruction on the practice of [[Trekchö]]<br />
*Richö, [[The Alchemy of the Siddhas]]<br />
*[[Saraha Nyingtik Zabmo]], the root commentary on the [[Chö]] practice of [[Tröma Nakmo]]<br />
<br />
===Songs of Realization===<br />
Both Dudjom Lingpa and Dudjom Rinpoche wrote many songs of realization.<br />
<br />
=Empowerments=<br />
A structure of the main empowerments of the Dudjom Tersar lineage is the following:<br />
<br />
===Dudjom Lingpa===<br />
#Lama Rigdzin Düpa (peaceful guru Padmasambhava), [[Dechen Namrol]]<br />
#Lama Dragpo Dechen Gyalpo (wrathful guru)<br />
#Lama Wangdrag Dorje Drolö (mighty wrathful guru)<br />
#Jampal Sangdü ([[Manjushri]])<br />
#Jampal Shinje ([[Yamantaka]])<br />
#Desheg Zhingdrub (Amitayus)<br />
#Thugje Chenpo ([[Avalokiteshvara]])<br />
#Yangthrö Mahakala ([[Tamdrin Yangtrö Nagpo]])<br />
#Ta Chag Khyung Sum (Hayagriva, Vajrapani, Garuda)<br />
#Dorje Sempa ([[Vajrasattva]])<br />
#Lama [[Shitro]] (100 peaceful & wrathful deities)<br />
#Chagna Dorje ([[Vajrapani]])<br />
#Thugdrub Sangwa Gyachän (Phurba [[Namchak Pudri]]; Vajrakilaya)<br />
#Desheg Sangdü ([[Kagyé]])<br />
#Thugdrub Yeshe Nyima ([[Vajrayogini]])<br />
#Khandro Sengdong (Simhamukha), [[Daki Gyepe Gegyang]]<br />
#Jetsün Drölma ([[Green Tara]])<br />
#Khandro [[Yeshe Tsogyal]]<br />
#[[Tröma Nakmo]]<br />
#Dorje Phagmo<br />
#[[Amritakundali]]<br />
#Nagaraksha ([[Yamantaka]])<br />
#Mawe Senge ([[Manjushri]] red)<br />
<br />
===Dudjom Jigdral Yeshe Dorje===<br />
#[[Tsokye Tuktik]] (lotus-born guru)<br />
#[[Dudjom Traktung Pema Sokdrub]], Dorje Drolö Pema Sogthig (Dorje Drolö’s heart essence)<br />
#Phurba [[Pudri Rekpung]] ([[Vajrakilaya]])<br />
#[[Khandro Tuktik]] (the Dakini’s heart essence)<br />
#Sengdong Marmo (dark red Simhamukha)<br />
#[[ Guru Loden Choksé]] (Guru Padmasambhava, intelligence aspect)<br />
#[[Chime Soktik]] (Guru Rinpoche longlife aspect)<br />
#[[ Chemchok Heruka]] (main deity of the Kagye mandala)<br />
#[[Shitro]] Nagso (100 peaceful & wrathful deities)<br />
#Padma Sangthig (longlife aspect)<br />
#Dorje Drolö, [[Düddul Wangdrak Dorje Drolö]]<br />
<br />
==Lineage Masters==<br />
The lineage masters of the Dudjom Tersar are numerous, and include:<br />
*Direct [[Students of Dudjom Lingpa]], <br />
*[[Dudjom Lingpa Family Lineage]], who had 8 sons and 4 daughters<br />
*[[Students of Dudjom Rinpoche]]<br />
*Students of [[Dzongter Kunzang Nyima]]<br />
<br />
During the 20th century, some of the most active Dudjom Tersar lineage holders includes:<br />
*[[Chagdud Tulku Rinpoche]]<br />
*[[Chatral Sangye Dorje]]<br />
*[[Dungse Garab Rinpoche]]<br />
*[[Dzongsar Khyentse Rinpoche]]<br />
*[[Gyatrul Rinpoche]]<br />
*[[Lama Tharchin Rinpoche ]]<br />
*[[Shenphen Dawa Rinpoche]]<br />
*[[Sogyal Rinpoche]]<br />
*[[Thinley Norbu Rinpoche]]<br />
*[[Trulshik Rinpoche]]<br />
<br />
==Places of Activity==<br />
The [[Dudjom Tersar Places of Activity]] are located now in many different parts of the world.<br />
<br />
===Predictions===<br />
During the time of [[Jamyang Khyentse Wangpo]] and [[Jamgön Kongtrul Lodrö Tayé]], Dudjom Lingpa was invited by his two famous contemporaries to include his new terma cycles into the [[Rinchen Terdzö]], the "Precious Treasury of Terma" they were assembling.<br />
Oral lineage recounts that when asked, Dudjom Lingpa politely declined their kind offer by answering that "Wherever the Rinchen Terdzö will be spread, it will be the same with my Tersar".<br />
<br />
In the same manner, when Dudjom Rinpoche was eight years old, he began to study Shantideva's Bodhicharyavatara with his teacher [[Ling Lama Chöjor Gyatso]]. When they had completed the first chapter, his teacher presented him with a conch shell and asked him to blow it towards each of the four directions. The sound it made to the East and to the North was quite short, in the South it was long, and in the West longer still. This was to be an indication of where his work in later times would be most effective. <br />
<br />
===Dudjom Lingpa’s time in Golok (Amdo) and Kham===<br />
During the time of Dudjom Lingpa, the Dudjom Tersar lineage was spread mainly within the [[Golok]] (Amdo) and the [[Kham]] regions of Tibet. <br />
<br />
===Spreading of the lineage within Tibet by Dudjom Lingpa’s direct disciples===<br />
Later, senior direct students of Dudjom Lingpa propagated the Dudjom Tersar lineage within Tibet, like [[Degyal Rinpoche]] establishing the [[Namkha Khyung Dzong]] in Western Tibet, [[Sera Khandro]] in Awo Sera Monastery.<br />
<br />
===Dudjom Rinpoche’s activity in Tibet, from 1904 to 1959===<br />
Later, during the first part of the 20th century, Dudjom Rinpoche spread it in [[Khorlo Dratsang ]] in [[Pemakö]] where he was born, and later in [[Lama Ling]], his seat in the Southern part of Tibet.<br />
<br />
===Dudjom Rinpoche’s activity in exile in India, Buthan, Europe, and the USA===<br />
From 1959 onward, Dudjom Rinpoche propagated the Dudjom Tersar first in India and all the regions and kingdoms of the Himalayas (Buthan, Sikhim, …), then in Europe, in the USA, and in Eastern Asia.<br />
<br />
Today, the [[Dudjom Tersar Places of Activity]] are spread over Tibet, India, Nepal, Buthan, France, USA, … <br />
Among them, are the following:<br />
*[[Mardo Tashi Chöling Monastery]] in Amdo, Tibet<br />
*[[Deden Tashi Chöling]], in Pemakö, India<br />
*[[Namkha Khyung Dzong (Nepal)]]<br />
*Kunzang Gatsal, and all the centers in Buthan, in the USA, under the direction of [[Dungse Garab Rinpoche]]<br />
*[[Yeshe Nyingpo]], in the USA<br />
<br />
==Notes==<br />
<small><references/></small><br />
<br />
==Internal Links==<br />
*[[Dudjom Tersar Ngöndro]]<br />
*[[Dudjom Incarnation Line]]<br />
*[[Dudjom Lingpa Family Lineage]]<br />
*[[Dudjom Rinpoche Family Lineage]]<br />
*[[Students of Dudjom Lingpa]]<br />
*[[Students of Dudjom Rinpoche]]<br />
*[[Dudjom Tersar Places of Activity]]<br />
*[[Thirteen of Dudjom Lingpa's disciples who attained rainbow body]]<br />
<br />
==External Links==<br />
*{{TBRC|W28732|Collected Works of Dudjom Lingpa}}<br />
*{{TBRC|W20869|Collected Works of Dudjom Rinpoche}}<br />
<br />
[[Category:Dudjom Tersar| ]]<br />
[[Category:Schools and Lineages]]<br />
[[Category:Termas]]</div>Yeshedorjehttps://www.rigpawiki.org/index.php?title=Dudjom_Tersar&diff=94236Dudjom Tersar2023-12-24T10:12:44Z<p>Yeshedorje: /* Five Dzogchen Treatises */</p>
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<div>[[Image:Dudjom Insignia 2.jpg|thumb|300px|Dudjom Rinpoche's seal]]<br />
'''Dudjom Tersar''' (Tib. བདུད་འཇོམས་གཏེར་གསར་, [[Wyl.]] ''bdud 'joms gter gsar''), 'The New Treasures of Dudjom', is the combined collection of [[terma]]s revealed by [[Dudjom Lingpa]] (1835-1904) and [[Dudjom Rinpoche]] (1904-1987).<br />
<br />
Along with the [[Longchen Nyingtik]], the Dudjom Tersar has become among the most widespread and practised terma cycles among [[Nyingmapa]]s, both monastic and lay practitioners.<br />
<br />
Among its vast scope of practices, the [[Chö]] of the [[Tröma Nakmo]] cycle is being especially and widely practised by the Dudjom Tersar practitioners.<br />
<br />
During the time of Dudjom Lingpa, the Dudjom Tersar lineage was spread mainly within the [[Golok]] (Amdo) and the [[Kham]] regions of Tibet. Later, during the first part of the 20th century, Dudjom Rinpoche spread it in [[Khorlo Dratsang]], in [[Pemakö]] where he was born, and later in [[Lama Ling]], his seat in the Southern part of Tibet. From 1959 onward, Dudjom Rinpoche propagated the Dudjom Tersar first in India and all the regions and kingdoms of the Himalayas (Bhutan, Sikhim, etc.), then in Europe, in the USA, and in Eastern Asia.<br />
<br />
==Origins==<br />
===Literal Meaning===<br />
The name Dudjom Tersar<Ref>The word “Tersar” is used with the same meaning as in the [[Chokling Tersar]], “The New Treasures of Chokyur Dechen Lingpa’.</Ref> means ‘The New Treasures of Dudjom’, in the sense of the recent lineage, as opposed to older lineages of termas.<br />
<br />
===Predictions===<br />
It was predicted by Urgyen Dechen Lingpa that: "In the future in Tibet, on the east of the Nine-Peaked Mountain, in the sacred [[buddhafield]] of the self-originated [[Vajravarahi]], there will be an emanation of Drogben, of royal lineage, named Jnana. His beneficial activities are in accord with the [[Vajrayana]] although he conducts himself differently, unexpectedly, as a little boy with astonishing intelligence. He will either discover new Terma or preserve the old Terma. Whoever has connections with him will be taken to [[Ngayab Ling]] (Zangdok Palri)."<br />
<br />
==Two Tertöns: Dudjom Lingpa and Dudjom Rinpoche==<br />
The [[tantra]]s, practices and other texts of the Dudjom Tersar were discovered as termas by two masters: [[Dudjom Lingpa]] and by [[Dudjom Rinpoche]].<br />
<br />
===Dudjom Lingpa’s Termas===<br />
In 1858, at the age of 23, Dudjom Lingpa migrated from his native home of the [[Lower Ser Valley]] to the Mar Valley, close to [[Mardo Tashi Chöling Monastery]]. He stayed there for a long time under the patronage of the Gili family, and so he became popularly known as the ‘Gili Tertön’.<br />
<br />
Then, in 1860, at the age of 25, Dudjom Lingpa revealed from among the rocks of Ba-ter of the Mar Valley his [[khajang]], his “prophetic guide" which had all the instructions on how and when he should discover and reveal his own termas cycles. In the same year, with the guidance from the khajang, Dudjom Lingpa started to discover and reveal his own major [[gongter]] from Ngala Tak-tse of the Ser Valley.<br />
<br />
Over the time, Dudjom Lingpa was to able to discover altogether twenty volumes of termas, Gongter and [[Sater]].<br />
<br />
===Dudjom Rinpoche’s Termas===<br />
Born in 1904, it was said by a senior student of Dudjom Lingpa that Dudjom Rinpoche began to reveal termas from the age of 8. Later, Dudjom Rinpoche went to a secret place called Kenpa Jong (or Phuntsok Gatsel), and, practising the ‘Dudjom Namchak Pudri’, a [[Vajrakilaya]] [[sadhana]] discovered by Dudjom Lingpa, he revealed his own cycle of terma of Vajrakilaya, the [[Pudri Rekpung]]. While he was practising a [[Dorje Drolö]] practice from [[Rigdzin Düddul Dorje]], Dudjom Rinpoche discovered his own Dudjom Dorje Drolö as agongter. Dudjom Rinpoche also revealed the [[Tsokye Tuktik]], and the [[Khandro Tuktik]].<br />
<br />
==Characteristics==<br />
===Recent Termas===<br />
According to [[Lama Tharchin Rinpoche]]:<br />
:“The Dudjom Tersar lineage is fresh, vivid, direct, and with no loss of meaning, words or blessing. These teachings, coming from [[Guru Rinpoche]] to Dudjom Rinpoche, and then to us, is a direct short lineage. Therefore, because this lineage is uncontaminated and knows no degeneration by broken [[samaya]]s, the blessing and attainments are immediate”.<br />
<br />
===Concise, Direct and Precise Texts===<br />
Another characteristic of the Dudjom Tersar is that its texts and practices being concise, direct and very precise, they are well suited to a modern and contemporary world and life-style.<br />
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===Special Practices===<br />
Among the vast scope of the Dudjom Tersar lineage, three practices are particularly widespread:<br />
*Dudjom Vajrakilaya, ‘The Razor That Destroys at a Touch’ aka [[Pudri Rekpung]]<br />
*Dudjom [[Tröma Nakmo]], ‘The Wrathful Black Dakini’<br />
*Dudjom [[Guru Dorje Drolö]], ‘The Wrathful Guru as the Subduer of Demons’<br />
<br />
===Fruition Signs===<br />
During the time of Dudjom Lingpa, oral lineage stories—and prophecies included in the his biography—recount that “Through the practice of Tröma Nakmo, thirteen of Dudjom Lingpa’s disciples attained [[rainbow body]], and one thousand reached the level of [[Vidyadhara]]”.<br />
<br />
During the 20th century, several direct students of Dudjom Rinpoche are reported to have achieve the rainbow body, among them are [[Khenpo Achö]] and [[Jigme Chöying Norbu]].<br />
<br />
==Stages of Practice==<br />
The Dudjom Tersar lineage forms a whole system and a complete path in itself. It includes:<br />
*[[Ngöndro]], with three main practices, the very brief [[Dudjom Tersar Ngöndro]], the Khandro Tuktik Ngöndro and the Tröma Nakmo Ngöndro.<br />
*[[Kyerim]], with sadhanas on Guru Rinpoche, [[Guru Dorje Drolö]], Vajrakilaya, [[Yeshe Tsogyal]], [[Senge Dongma]], …<br />
*[[Dzogrim]], with detailed instructions manuals on [[tsa-lung]]<br />
*[[Dzogchen]], with the practices of [[Trekchö]]—on which the main instruction text is the [[Nang Jang]]—and [[Tögal]].<br />
<br />
Traditionally, a student trains in a series of three sadhanas known as the [[Three Roots]], following the order of [[Lama]], [[Yidam]] and then [[Khandro]] practise. But according to oral instructions from Dudjom Rinpoche, in order to remove obstacles on the path, to gather favorable circumstances and to accomplish all his aspirations, the practitioner of the Dudjom Tersar begins by the Yidam practice of Vajrakilaya, then the Lama practice, and then the Khandro practice<Ref>Source: Shedup Kunsang web site.</Ref>.<br />
<br />
==Main Cycles, Practices and Texts==<br />
===Fourty-five volumes===<br />
The Dudjom Tersar encompasses five tantras and many sadhanas, accompanied by instructions, commentaries and supplementary texts, and fills more than forty five volumes of which:<br />
*20 volumes for the Dudjom Lingpa Terdzö<br />
*25 volumes for the Dudjom Rinpoche Sumbum<br />
In English translation and regular paper format, each of these volumes would be between 700 and 800 pages. The total texts of the Dudjom Tersar would therefore amount to approximately 35,000 pages.<br />
<br />
===Dudjom Lingpa Four Major Cycles===<br />
The Dudjom Tersar lineage includes four major cycles of Dudjom Lingpa, the first three being [[gongter]], and the last one [[sater]]:<br />
#The [[Maha-Ati Yoga Zabchö Gongpa Rangdrol]] cycle ('The Gathered Peaceful Deities’ Naturally Liberated Wisdom Mind'), with practices of [[Chenrezik]] <br />
#The [[Daknang Yeshe Drawa]] cycle ('The Wisdom Net of Pure Visions'), which contains [[Chö]] practices based on [[Tröma Nakmo]]<br />
#The [[Chönyi Namkhai Longdzö]] cycle ('The Vast Space Treasury of the Nature of Reality’), which also contains [[Chö]] practices based on [[Tröma Nakmo]]<br />
#The [[Zabsang Khandro Nyingtik]] cycle (‘The Profound Doctrine of the heart Essence of the Dakinis’), which contains the [[Namchak Pudri]] Vajrakilaya practice.<br />
<br />
===Dudjom Rinpoche Four Major Cycles===<br />
The Dudjom Tersar includes four major cycles of Dudjom Rinpoche, which are all gongter:<br />
#The [[Tsokye Tuktik]] cycle, for the practices on the outer, inner, secret and innermost secret [[sadhana]]s of the [[lama]];<br />
#The [[Pudri Rekpung]] cycle, ('The Razor That Destroys at a Touch'), a [[Vajrakilaya]] practice of the [[yidam]];<br />
#The [[Khandro Tuktik]] cycle, ('The Profound Path of the Dakini’s Heart Essence'), for the practices on the outer, inner, secret and innermost secret sadhanas of the [[khandro]]; and<br />
#The [[Dorje Drolö]] cycle, which includes [[Dudjom Traktung Pema Sokdrub]], and [[Düddul Wangdrak Dorje Drolö]]<br />
<br />
===Five Dzogchen Treatises===<br />
<br />
Düdjom Lingpa’s terdzöd includes a collection of five dzogchen treatises, two of which are tantras received in pure visions (''Sharp Vajra'' and ''Vajra Essence''), one which is not titled a tantra but recounts those same pure visions (of [[Kuntuzangpo]] as the primordial teacher in question and answer format with a retinue of [[bodhisattva]]s as his own emanations), one which recounts other visionary experiences of Düdjom Lingpa (''Nangjang''), and one of which is more autobiographical in nature (the pithy text, ''Mud and Feathers'', which includes accounts of pure visions and of his enlightenment experience). All five, along with two commentaries, are available in English translation. <Ref>''Dudjom Lingpa’s Visions of the Great Perfection'' (Three Volumes), B. Alan Wallace (translator), Wisdom Publications, Boston, 2017</Ref><br />
<br />
#'''The Sharp Vajra of Conscious Awareness Tantra'''<Ref>The English titles accord with the B. Alan Wallace translation.</Ref> (Tib. དག་སྣང་ཡེ་ཤེས་དྲྭ་བ་ལས་ཀ་དག་ཀུན་ཏུ་བཟང་མོའི་དབྱིངས་ལྷུན་གྲུབ་རྫོགས་པ་ཆེན་པའི་མཛོད་ཤེས་རིག་རྡོ་རྗེ་རྣོན་པའི་རྒྱུད་གསང་ཆེན་སངགས་ཀྱི་ཡང་བཅུད།, Wylie: ''dag snang ye shes drwa ba las/ ka dag kun tu bzang mo'i dbyings/ lhun grub rdzogs pa chen po'i mdzod/ shes rig rdo rje rnon po'i rgyud gsang chen sngags kyi yang bcud/'') Found in Volume 17<Ref> Volume numbers refer to the Collected Works of the Emanated Great Treasures, the Secret, Profound Treasures of Düdjom Lingpa (Thimphu, Bhutan: Lama Kuenzang Wangdue, 2004). In summary, the five are found in Volumes 16 & 17, with commentaries in Volume 21.</Ref> of the terdzö,[http://www.tbrc.org/eBooks/W28732-4632-615-628-any.pdf] [[Sherik Dorje Nӧnpo Gyü]] This is the Root Tantra, in highly condensed verse form. Düdjom Lingpa’s terdzö includes a commentary to the Sharp Vajra Tantra by his heart son, Pema Tashi, entitled '''Essence of Clear Meaning: A Short Commentary on the “Sharp Vajra of Conscious Awareness Tantra.”''' ཤེས་རིག་རྡོ་རྗེ་རྣོན་པོ་རྒྱུད་ཀྱི་འགྲེལ་ཆུང་དོན་གསལ་སྙིང་པོ་ (''shes rig rdo rje rnon po'i rgyud kyi 'grel chung don gsal snying po''). Found in Volume 17 of the terdzö, [https://www.tbrc.org/#library_work_ViewByOutline-O1PD898984CZ86651%7CW28732]<br />
#'''The Vajra Essence: From the Matrix of Pure Appearances and Primordial Consciousness, a Tantra on the Self-Originating Nature of Existence.''' (Tib. དག་སྣང་ཡེ་ཤེས་དྲྭ་བ་ལས་གནས་ལུགས་རང་བྱུང་གི་རྒྱུད་རྡོ་རྗེའི་སྙིང་པོ།, Wylie: ''Dag snang ye shes drva pa las gnas lugs rang byung gi rgyud rdo rje’i snying po.'') It is popularly known in Tibetan as [[Neluk Rangjung Found]], and is found in volume 17 of the terdzö, [http://www.tbrc.org/eBooks/W28732-4632-7-518-any.pdf] This is the most elaborate of the five, spanning some five hundred pages in Tibetan.<br />
#'''The Enlightened View of Samantabhadra''' (Tib. ཀ་དག་རྫོགས་པ་ཆེན་པོའི་ཀློང་མཛོད་ཟབ་མོ། མ་བཅོས་རྫོགས་ལྡན་རང་བྱུང་གི་སངས་རྒྱས། ཀུན་ཏུ་བཟང་པོའི་དགོངས་པ་ལག་པའི་མཐིལ་བཀྲམ་ནས་ལྷག་གེར་བསྟན་པ། དགོངས་བརྡ་སྙན་བརྒྱུད་ཆིག་རྫོགས་ཀྱི་མན་ངག་བཀའ་རྒྱ་མ།, Wylie: ''Ka dag rdzogs pa chen po'i klong mdzod zab mo; ma bcos rdzogs ldan rang byung gi sangs rgyas; kun tu bzang po'i dgongs pa lag pa'i mthil du bkram nas lhag ger bstan pa; dgongs brda snyan brgyud chig rdzogs kyi man ngag bka' rgya ma.''). The [[Kunzang Gongpa]] is found in Volume 17 of the terdzö, [http://www.tbrc.org/#library_work_ViewByOutline-O1PD898984CZ86494|W28732]<br />
#'''Buddhahood Without Meditation''' (Tib. རང་བཞིན་རྫོགས་པ་ཆེན་པའི་རང་ཞལ་མངོན་དུ་བྱེད་པའི་གདམས་པ་མ་བསྒོམས་སངས་རྒྱས།, Wylie. ''rang bzhin rdzogs pa chen po’i rang zhal mngon du byed pa’i gdams pa ma bsgom sangs rgyas.'') Popularly known as [[Nang Jang]] ''Refining Appearances'' (Tib. སྣང་བྱང་, Wylie: ''snang byang''). Found in Volume 16 of the terdzö, [https://www.tbrc.org/#library_work_ViewByOutline-O1PD898982DB85161|W28732] Düdjom Lingpa’s terdzö includes a commentary to the nanjang by Sera Khandro entitled '''Garland for the Delight of the Fortunate: A Supremely Clear Elucidation of Words and Their Meaning, an Explication of the Oral Transmission of the Glorious Guru, as Notes on the Nature of Reality, the Great Perfection, “Buddhahood Without Meditation.”''' རང་བཞིན་རྫོགས་པ་ཆེན་པོ་མ་བསྒོམ་སངས་རྒྱས་ཀྱི་ཟིན་བྲི་དཔལ་ལྡན་བླ་མའི་ཞལ་རྒྱུན་ནག་འགྲོས་སུ་བཀོད་པ་ཚིག་དོན་རབ་གསལ་སྐལ་ལྡན་དགྱེས་པའི་མགུལ་རྒྱན། ''rang bzhin rdzogs pa chen po ma bsgom sangs rgyas kyi zin bris dpal ldan bla ma'i zhal rgyun nag 'gros su bkod pa tshig don rab gsal skal ldan dgyes pa'i mgul rgyan.'' Found in Volume 21 of the terdzö, [http://www.tbrc.org/eBooks/W30335-6075-107-442-any.pdf] <br />
#'''The Foolish Dharma of an Idiot Clother in Mud and Feathers''' (Tib. རྨོངས་པའི་བླུན་ཆོས་འདག་གོས་བྱ་སྤུ་ཅན།, Wylie: ''rmongs pa'i blun chos 'dag gos bya spu can.'') The [[Mongpé Lün Chö Dak Göja Puchen]] is found in Volume 16 of the terdzö, [https://www.tbrc.org/#library_work_ViewByOutline-O1PD898984CZ86489|W28732]<br />
<br />
===Sadhanas===<br />
According to oral instructions from lineage holders, the [[lama]], [[yidam]] and [[khandro]] of the Dudjom Tersar are practised as follows:<br />
<br />
1. Lama<br><br />
:a. outer: [[Orgyen Menla Dütsi Bum Zang]]<br />
:b. inner: [[Lama Orgyen Khandro Norlha]]<br />
:c. secret: [[Tsokye Tuktik]], (Lake-Born Vajra) a mind treasure of Dudjom Rinpoche based on [[Guru Rinpoche]]<br />
:d. innermost secret: [[Dudjom Traktung Pema Sokdrub]], a Dorje Drolö mind treasure of Dudjom Rinpoche<br />
<br />
2. Yidam<br><br />
:a. Pudri Rekpung, a mind treasure of Dudjom Rinpoche<br />
:b. Namchak Pudri, an earth treasure of Dudjom Lingpa, from the Zabsang Khandro Nyingtik cycle<br />
<br />
3. Khandro<br><br />
:a. outer: Khandro Tuktik, a mind treasure of Dudjom Rinpoche based on [[Yeshe Tsogyal]]<br />
:b. inner: [[Kurukulle]]<br />
:c. secret: [[Senge Dongma]], with practice such as the [[Daki Gyepe Gegyang]]<br />
:d. innermost secret: [[Tröma Nakmo]] (The Wrathful Black Mother), a mind treasure from the Chönyi Namkhai Longdzö cycle of Dudjom Lingpa<br />
<br />
[[Chime Soktik]] is the main longevity practice based on [[Amitayus]] in the Dudjom Tersar lineage. This practice was revealed by Surmang Namkhai Dorje for Dudjom Rinpoche's long life.<br />
<br />
[[Dechen Namrol]] is a Guru Rinpoche practice, similar to the Rigdzin Düpa.<br />
<br />
[[Tukdrub Terkha Dündü]] is a Guru Rinpoche guru yoga practice which combines seven lineages of terma.<br />
<br />
===Prayers===<br />
Both Dudjom Lingpa and Dudjom Rinpoche have written many prayers which have a distinguished quality of clarity and profoundness. <br />
Among the most famous and used are:<br />
*[[The Prayer of Calling the Guru from Afar, An Unending Spontaneously Arising Song]]<br />
*Heart Nectar of the Saints<br />
<br />
===Instructions===<br />
The collected works of Dudjom Lingpa and Dudjom Rinpoche includes several either short instructions texts, or full manual of practices. Among the most famous and used are:<br />
*[[Kunzang Gonpa]], 'The Enlightened View of Samantabhadra’<br />
*[[Mongpé Lün Chö Dak Göja Puchen]], 'The Foolish Dharma of an Idiot Clothed in Mud and Feathers’<br />
*[[Nang Jang]], the most used instruction on the practice of [[Trekchö]]<br />
*Richö, [[The Alchemy of the Siddhas]]<br />
*[[Saraha Nyingtik Zabmo]], the root commentary on the [[Chö]] practice of [[Tröma Nakmo]]<br />
<br />
===Songs of Realization===<br />
Both Dudjom Lingpa and Dudjom Rinpoche wrote many songs of realization.<br />
<br />
=Empowerments=<br />
A structure of the main empowerments of the Dudjom Tersar lineage is the following:<br />
<br />
===Dudjom Lingpa===<br />
#Lama Rigdzin Düpa (peaceful guru Padmasambhava), [[Dechen Namrol]]<br />
#Lama Dragpo Dechen Gyalpo (wrathful guru)<br />
#Lama Wangdrag Dorje Drolö (mighty wrathful guru)<br />
#Jampal Sangdü ([[Manjushri]])<br />
#Jampal Shinje ([[Yamantaka]])<br />
#Desheg Zhingdrub (Amitayus)<br />
#Thugje Chenpo ([[Avalokiteshvara]])<br />
#Yangthrö Mahakala ([[Tamdrin Yangtrö Nagpo]])<br />
#Ta Chag Khyung Sum (Hayagriva, Vajrapani, Garuda)<br />
#Dorje Sempa ([[Vajrasattva]])<br />
#Lama [[Shitro]] (100 peaceful & wrathful deities)<br />
#Chagna Dorje ([[Vajrapani]])<br />
#Thugdrub Sangwa Gyachän (Phurba [[Namchak Pudri]]; Vajrakilaya)<br />
#Desheg Sangdü ([[Kagyé]])<br />
#Thugdrub Yeshe Nyima ([[Vajrayogini]])<br />
#Khandro Sengdong (Simhamukha), [[Daki Gyepe Gegyang]]<br />
#Jetsün Drölma ([[Green Tara]])<br />
#Khandro [[Yeshe Tsogyal]]<br />
#[[Tröma Nakmo]]<br />
#Dorje Phagmo<br />
#[[Amritakundali]]<br />
#Nagaraksha ([[Yamantaka]])<br />
#Mawe Senge ([[Manjushri]] red)<br />
<br />
===Dudjom Jigdral Yeshe Dorje===<br />
#[[Tsokye Tuktik]] (lotus-born guru)<br />
#[[Dudjom Traktung Pema Sokdrub]], Dorje Drolö Pema Sogthig (Dorje Drolö’s heart essence)<br />
#Phurba [[Pudri Rekpung]] ([[Vajrakilaya]])<br />
#[[Khandro Tuktik]] (the Dakini’s heart essence)<br />
#Sengdong Marmo (dark red Simhamukha)<br />
#[[ Guru Loden Choksé]] (Guru Padmasambhava, intelligence aspect)<br />
#[[Chime Soktik]] (Guru Rinpoche longlife aspect)<br />
#[[ Chemchok Heruka]] (main deity of the Kagye mandala)<br />
#[[Shitro]] Nagso (100 peaceful & wrathful deities)<br />
#Padma Sangthig (longlife aspect)<br />
#Dorje Drolö, [[Düddul Wangdrak Dorje Drolö]]<br />
<br />
==Lineage Masters==<br />
The lineage masters of the Dudjom Tersar are numerous, and include:<br />
*Direct [[Students of Dudjom Lingpa]], <br />
*[[Dudjom Lingpa Family Lineage]], who had 8 sons and 4 daughters<br />
*[[Students of Dudjom Rinpoche]]<br />
*Students of [[Dzongter Kunzang Nyima]]<br />
<br />
During the 20th century, some of the most active Dudjom Tersar lineage holders includes:<br />
*[[Chagdud Tulku Rinpoche]]<br />
*[[Chatral Sangye Dorje]]<br />
*[[Dungse Garab Rinpoche]]<br />
*[[Dzongsar Khyentse Rinpoche]]<br />
*[[Gyatrul Rinpoche]]<br />
*[[Lama Tharchin Rinpoche ]]<br />
*[[Shenphen Dawa Rinpoche]]<br />
*[[Sogyal Rinpoche]]<br />
*[[Thinley Norbu Rinpoche]]<br />
*[[Trulshik Rinpoche]]<br />
<br />
==Places of Activity==<br />
The [[Dudjom Tersar Places of Activity]] are located now in many different parts of the world.<br />
<br />
===Predictions===<br />
During the time of [[Jamyang Khyentse Wangpo]] and [[Jamgön Kongtrul Lodrö Tayé]], Dudjom Lingpa was invited by his two famous contemporaries to include his new terma cycles into the [[Rinchen Terdzö]], the "Precious Treasury of Terma" they were assembling.<br />
Oral lineage recounts that when asked, Dudjom Lingpa politely declined their kind offer by answering that "Wherever the Rinchen Terdzö will be spread, it will be the same with my Tersar".<br />
<br />
In the same manner, when Dudjom Rinpoche was eight years old, he began to study Shantideva's Bodhicharyavatara with his teacher [[Ling Lama Chöjor Gyatso]]. When they had completed the first chapter, his teacher presented him with a conch shell and asked him to blow it towards each of the four directions. The sound it made to the East and to the North was quite short, in the South it was long, and in the West longer still. This was to be an indication of where his work in later times would be most effective. <br />
<br />
===Dudjom Lingpa’s time in Golok (Amdo) and Kham===<br />
During the time of Dudjom Lingpa, the Dudjom Tersar lineage was spread mainly within the [[Golok]] (Amdo) and the [[Kham]] regions of Tibet. <br />
<br />
===Spreading of the lineage within Tibet by Dudjom Lingpa’s direct disciples===<br />
Later, senior direct students of Dudjom Lingpa propagated the Dudjom Tersar lineage within Tibet, like [[Degyal Rinpoche]] establishing the [[Namkha Khyung Dzong]] in Western Tibet, [[Sera Khandro]] in Awo Sera Monastery.<br />
<br />
===Dudjom Rinpoche’s activity in Tibet, from 1904 to 1959===<br />
Later, during the first part of the 20th century, Dudjom Rinpoche spread it in [[Khorlo Dratsang ]] in [[Pemakö]] where he was born, and later in [[Lama Ling]], his seat in the Southern part of Tibet.<br />
<br />
===Dudjom Rinpoche’s activity in exile in India, Buthan, Europe, and the USA===<br />
From 1959 onward, Dudjom Rinpoche propagated the Dudjom Tersar first in India and all the regions and kingdoms of the Himalayas (Buthan, Sikhim, …), then in Europe, in the USA, and in Eastern Asia.<br />
<br />
Today, the [[Dudjom Tersar Places of Activity]] are spread over Tibet, India, Nepal, Buthan, France, USA, … <br />
Among them, are the following:<br />
*[[Mardo Tashi Chöling Monastery]] in Amdo, Tibet<br />
*[[Deden Tashi Chöling]], in Pemakö, India<br />
*[[Namkha Khyung Dzong (Nepal)]]<br />
*Kunzang Gatsal, and all the centers in Buthan, in the USA, under the direction of [[Dungse Garab Rinpoche]]<br />
*[[Yeshe Nyingpo]], in the USA<br />
<br />
==Notes==<br />
<small><references/></small><br />
<br />
==Internal Links==<br />
*[[Dudjom Tersar Ngöndro]]<br />
*[[Dudjom Incarnation Line]]<br />
*[[Dudjom Lingpa Family Lineage]]<br />
*[[Dudjom Rinpoche Family Lineage]]<br />
*[[Students of Dudjom Lingpa]]<br />
*[[Students of Dudjom Rinpoche]]<br />
*[[Dudjom Tersar Places of Activity]]<br />
*[[Thirteen of Dudjom Lingpa's disciples who attained rainbow body]]<br />
<br />
==External Links==<br />
*{{TBRC|W28732|Collected Works of Dudjom Lingpa}}<br />
*{{TBRC|W20869|Collected Works of Dudjom Rinpoche}}<br />
<br />
[[Category:Dudjom Tersar| ]]<br />
[[Category:Schools and Lineages]]<br />
[[Category:Termas]]</div>Yeshedorjehttps://www.rigpawiki.org/index.php?title=Dudjom_Tersar&diff=94235Dudjom Tersar2023-12-24T10:10:42Z<p>Yeshedorje: /* Five Dzogchen Treatises */</p>
<hr />
<div>[[Image:Dudjom Insignia 2.jpg|thumb|300px|Dudjom Rinpoche's seal]]<br />
'''Dudjom Tersar''' (Tib. བདུད་འཇོམས་གཏེར་གསར་, [[Wyl.]] ''bdud 'joms gter gsar''), 'The New Treasures of Dudjom', is the combined collection of [[terma]]s revealed by [[Dudjom Lingpa]] (1835-1904) and [[Dudjom Rinpoche]] (1904-1987).<br />
<br />
Along with the [[Longchen Nyingtik]], the Dudjom Tersar has become among the most widespread and practised terma cycles among [[Nyingmapa]]s, both monastic and lay practitioners.<br />
<br />
Among its vast scope of practices, the [[Chö]] of the [[Tröma Nakmo]] cycle is being especially and widely practised by the Dudjom Tersar practitioners.<br />
<br />
During the time of Dudjom Lingpa, the Dudjom Tersar lineage was spread mainly within the [[Golok]] (Amdo) and the [[Kham]] regions of Tibet. Later, during the first part of the 20th century, Dudjom Rinpoche spread it in [[Khorlo Dratsang]], in [[Pemakö]] where he was born, and later in [[Lama Ling]], his seat in the Southern part of Tibet. From 1959 onward, Dudjom Rinpoche propagated the Dudjom Tersar first in India and all the regions and kingdoms of the Himalayas (Bhutan, Sikhim, etc.), then in Europe, in the USA, and in Eastern Asia.<br />
<br />
==Origins==<br />
===Literal Meaning===<br />
The name Dudjom Tersar<Ref>The word “Tersar” is used with the same meaning as in the [[Chokling Tersar]], “The New Treasures of Chokyur Dechen Lingpa’.</Ref> means ‘The New Treasures of Dudjom’, in the sense of the recent lineage, as opposed to older lineages of termas.<br />
<br />
===Predictions===<br />
It was predicted by Urgyen Dechen Lingpa that: "In the future in Tibet, on the east of the Nine-Peaked Mountain, in the sacred [[buddhafield]] of the self-originated [[Vajravarahi]], there will be an emanation of Drogben, of royal lineage, named Jnana. His beneficial activities are in accord with the [[Vajrayana]] although he conducts himself differently, unexpectedly, as a little boy with astonishing intelligence. He will either discover new Terma or preserve the old Terma. Whoever has connections with him will be taken to [[Ngayab Ling]] (Zangdok Palri)."<br />
<br />
==Two Tertöns: Dudjom Lingpa and Dudjom Rinpoche==<br />
The [[tantra]]s, practices and other texts of the Dudjom Tersar were discovered as termas by two masters: [[Dudjom Lingpa]] and by [[Dudjom Rinpoche]].<br />
<br />
===Dudjom Lingpa’s Termas===<br />
In 1858, at the age of 23, Dudjom Lingpa migrated from his native home of the [[Lower Ser Valley]] to the Mar Valley, close to [[Mardo Tashi Chöling Monastery]]. He stayed there for a long time under the patronage of the Gili family, and so he became popularly known as the ‘Gili Tertön’.<br />
<br />
Then, in 1860, at the age of 25, Dudjom Lingpa revealed from among the rocks of Ba-ter of the Mar Valley his [[khajang]], his “prophetic guide" which had all the instructions on how and when he should discover and reveal his own termas cycles. In the same year, with the guidance from the khajang, Dudjom Lingpa started to discover and reveal his own major [[gongter]] from Ngala Tak-tse of the Ser Valley.<br />
<br />
Over the time, Dudjom Lingpa was to able to discover altogether twenty volumes of termas, Gongter and [[Sater]].<br />
<br />
===Dudjom Rinpoche’s Termas===<br />
Born in 1904, it was said by a senior student of Dudjom Lingpa that Dudjom Rinpoche began to reveal termas from the age of 8. Later, Dudjom Rinpoche went to a secret place called Kenpa Jong (or Phuntsok Gatsel), and, practising the ‘Dudjom Namchak Pudri’, a [[Vajrakilaya]] [[sadhana]] discovered by Dudjom Lingpa, he revealed his own cycle of terma of Vajrakilaya, the [[Pudri Rekpung]]. While he was practising a [[Dorje Drolö]] practice from [[Rigdzin Düddul Dorje]], Dudjom Rinpoche discovered his own Dudjom Dorje Drolö as agongter. Dudjom Rinpoche also revealed the [[Tsokye Tuktik]], and the [[Khandro Tuktik]].<br />
<br />
==Characteristics==<br />
===Recent Termas===<br />
According to [[Lama Tharchin Rinpoche]]:<br />
:“The Dudjom Tersar lineage is fresh, vivid, direct, and with no loss of meaning, words or blessing. These teachings, coming from [[Guru Rinpoche]] to Dudjom Rinpoche, and then to us, is a direct short lineage. Therefore, because this lineage is uncontaminated and knows no degeneration by broken [[samaya]]s, the blessing and attainments are immediate”.<br />
<br />
===Concise, Direct and Precise Texts===<br />
Another characteristic of the Dudjom Tersar is that its texts and practices being concise, direct and very precise, they are well suited to a modern and contemporary world and life-style.<br />
<br />
===Special Practices===<br />
Among the vast scope of the Dudjom Tersar lineage, three practices are particularly widespread:<br />
*Dudjom Vajrakilaya, ‘The Razor That Destroys at a Touch’ aka [[Pudri Rekpung]]<br />
*Dudjom [[Tröma Nakmo]], ‘The Wrathful Black Dakini’<br />
*Dudjom [[Guru Dorje Drolö]], ‘The Wrathful Guru as the Subduer of Demons’<br />
<br />
===Fruition Signs===<br />
During the time of Dudjom Lingpa, oral lineage stories—and prophecies included in the his biography—recount that “Through the practice of Tröma Nakmo, thirteen of Dudjom Lingpa’s disciples attained [[rainbow body]], and one thousand reached the level of [[Vidyadhara]]”.<br />
<br />
During the 20th century, several direct students of Dudjom Rinpoche are reported to have achieve the rainbow body, among them are [[Khenpo Achö]] and [[Jigme Chöying Norbu]].<br />
<br />
==Stages of Practice==<br />
The Dudjom Tersar lineage forms a whole system and a complete path in itself. It includes:<br />
*[[Ngöndro]], with three main practices, the very brief [[Dudjom Tersar Ngöndro]], the Khandro Tuktik Ngöndro and the Tröma Nakmo Ngöndro.<br />
*[[Kyerim]], with sadhanas on Guru Rinpoche, [[Guru Dorje Drolö]], Vajrakilaya, [[Yeshe Tsogyal]], [[Senge Dongma]], …<br />
*[[Dzogrim]], with detailed instructions manuals on [[tsa-lung]]<br />
*[[Dzogchen]], with the practices of [[Trekchö]]—on which the main instruction text is the [[Nang Jang]]—and [[Tögal]].<br />
<br />
Traditionally, a student trains in a series of three sadhanas known as the [[Three Roots]], following the order of [[Lama]], [[Yidam]] and then [[Khandro]] practise. But according to oral instructions from Dudjom Rinpoche, in order to remove obstacles on the path, to gather favorable circumstances and to accomplish all his aspirations, the practitioner of the Dudjom Tersar begins by the Yidam practice of Vajrakilaya, then the Lama practice, and then the Khandro practice<Ref>Source: Shedup Kunsang web site.</Ref>.<br />
<br />
==Main Cycles, Practices and Texts==<br />
===Fourty-five volumes===<br />
The Dudjom Tersar encompasses five tantras and many sadhanas, accompanied by instructions, commentaries and supplementary texts, and fills more than forty five volumes of which:<br />
*20 volumes for the Dudjom Lingpa Terdzö<br />
*25 volumes for the Dudjom Rinpoche Sumbum<br />
In English translation and regular paper format, each of these volumes would be between 700 and 800 pages. The total texts of the Dudjom Tersar would therefore amount to approximately 35,000 pages.<br />
<br />
===Dudjom Lingpa Four Major Cycles===<br />
The Dudjom Tersar lineage includes four major cycles of Dudjom Lingpa, the first three being [[gongter]], and the last one [[sater]]:<br />
#The [[Maha-Ati Yoga Zabchö Gongpa Rangdrol]] cycle ('The Gathered Peaceful Deities’ Naturally Liberated Wisdom Mind'), with practices of [[Chenrezik]] <br />
#The [[Daknang Yeshe Drawa]] cycle ('The Wisdom Net of Pure Visions'), which contains [[Chö]] practices based on [[Tröma Nakmo]]<br />
#The [[Chönyi Namkhai Longdzö]] cycle ('The Vast Space Treasury of the Nature of Reality’), which also contains [[Chö]] practices based on [[Tröma Nakmo]]<br />
#The [[Zabsang Khandro Nyingtik]] cycle (‘The Profound Doctrine of the heart Essence of the Dakinis’), which contains the [[Namchak Pudri]] Vajrakilaya practice.<br />
<br />
===Dudjom Rinpoche Four Major Cycles===<br />
The Dudjom Tersar includes four major cycles of Dudjom Rinpoche, which are all gongter:<br />
#The [[Tsokye Tuktik]] cycle, for the practices on the outer, inner, secret and innermost secret [[sadhana]]s of the [[lama]];<br />
#The [[Pudri Rekpung]] cycle, ('The Razor That Destroys at a Touch'), a [[Vajrakilaya]] practice of the [[yidam]];<br />
#The [[Khandro Tuktik]] cycle, ('The Profound Path of the Dakini’s Heart Essence'), for the practices on the outer, inner, secret and innermost secret sadhanas of the [[khandro]]; and<br />
#The [[Dorje Drolö]] cycle, which includes [[Dudjom Traktung Pema Sokdrub]], and [[Düddul Wangdrak Dorje Drolö]]<br />
<br />
===Five Dzogchen Treatises===<br />
<br />
Düdjom Lingpa’s terdzöd includes a collection of five dzogchen treatises, two of which are tantras received in pure visions (''Sharp Vajra'' and ''Vajra Essence''), one which is not titled a tantra but recounts those same pure visions (of [[Kuntuzangpo]] as the primordial teacher in question and answer format with a retinue of [[bodhisattva]]s as his own emanations), one which recounts other visionary experiences of Düdjom Lingpa (''Nangjang''), and one of which is more autobiographical in nature (the pithy text, ''Mud and Feathers'', which includes accounts of pure visions and of his enlightenment experience). All five, along with two commentaries, are available in English translation. <Ref>''Dudjom Lingpa’s Visions of the Great Perfection'' (Three Volumes), B. Alan Wallace (translator), Wisdom Publications, Boston, 2017</Ref><br />
<br />
#'''The Sharp Vajra of Conscious Awareness Tantra'''<Ref>The English titles accord with the B. Alan Wallace translation.</Ref> (Tib. དག་སྣང་ཡེ་ཤེས་དྲྭ་བ་ལས་ཀ་དག་ཀུན་ཏུ་བཟང་མོའི་དབྱིངས་ལྷུན་གྲུབ་རྫོགས་པ་ཆེན་པའི་མཛོད་ཤེས་རིག་རྡོ་རྗེ་རྣོན་པའི་རྒྱུད་གསང་ཆེན་སངགས་ཀྱི་ཡང་བཅུད།, Wylie: ''dag snang ye shes drwa ba las/ ka dag kun tu bzang mo'i dbyings/ lhun grub rdzogs pa chen po'i mdzod/ shes rig rdo rje rnon po'i rgyud gsang chen sngags kyi yang bcud/'') Found in Volume 17<Ref> Volume numbers refer to the Collected Works of the Emanated Great Treasures, the Secret, Profound Treasures of Düdjom Lingpa (Thimphu, Bhutan: Lama Kuenzang Wangdue, 2004). In summary, the five are found in Volumes 16 & 17, with commentaries in Volume 21.</Ref> of the terdzö,[http://www.tbrc.org/eBooks/W28732-4632-615-628-any.pdf] [[Sherik Dorje Nӧnpo Gyü]] This is the Root Tantra, in highly condensed verse form. Düdjom Lingpa’s terdzö includes a commentary to the Sharp Vajra Tantra by his heart son, Pema Tashi, entitled '''Essence of Clear Meaning: A Short Commentary on the “Sharp Vajra of Conscious Awareness Tantra.”''' ཤེས་རིག་རྡོ་རྗེ་རྣོན་པོ་རྒྱུད་ཀྱི་འགྲེལ་ཆུང་དོན་གསལ་སྙིང་པོ་ (''shes rig rdo rje rnon po'i rgyud kyi 'grel chung don gsal snying po''). Found in Volume 17 of the terdzö, [https://www.tbrc.org/#library_work_ViewByOutline-O1PD898984CZ86651%7CW28732]<br />
#'''The Vajra Essence: From the Matrix of Pure Appearances and Primordial Consciousness, a Tantra on the Self-Originating Nature of Existence.''' (Tib. དག་སྣང་ཡེ་ཤེས་དྲྭ་བ་ལས་གནས་ལུགས་རང་བྱུང་གི་རྒྱུད་རྡོ་རྗེའི་སྙིང་པོ།, Wylie: ''Dag snang ye shes drva pa las gnas lugs rang byung gi rgyud rdo rje’i snying po.'') Found in Volume 17 of the terdzö, [http://www.tbrc.org/eBooks/W28732-4632-7-518-any.pdf] This is the most elaborate of the five, spanning some five hundred pages in Tibetan.<br />
#'''The Enlightened View of Samantabhadra''' (Tib. ཀ་དག་རྫོགས་པ་ཆེན་པོའི་ཀློང་མཛོད་ཟབ་མོ། མ་བཅོས་རྫོགས་ལྡན་རང་བྱུང་གི་སངས་རྒྱས། ཀུན་ཏུ་བཟང་པོའི་དགོངས་པ་ལག་པའི་མཐིལ་བཀྲམ་ནས་ལྷག་གེར་བསྟན་པ། དགོངས་བརྡ་སྙན་བརྒྱུད་ཆིག་རྫོགས་ཀྱི་མན་ངག་བཀའ་རྒྱ་མ།, Wylie: ''Ka dag rdzogs pa chen po'i klong mdzod zab mo; ma bcos rdzogs ldan rang byung gi sangs rgyas; kun tu bzang po'i dgongs pa lag pa'i mthil du bkram nas lhag ger bstan pa; dgongs brda snyan brgyud chig rdzogs kyi man ngag bka' rgya ma.''). The [[Kunzang Gongpa]] is found in Volume 17 of the terdzö, [http://www.tbrc.org/#library_work_ViewByOutline-O1PD898984CZ86494|W28732]<br />
#'''Buddhahood Without Meditation''' (Tib. རང་བཞིན་རྫོགས་པ་ཆེན་པའི་རང་ཞལ་མངོན་དུ་བྱེད་པའི་གདམས་པ་མ་བསྒོམས་སངས་རྒྱས།, Wylie. ''rang bzhin rdzogs pa chen po’i rang zhal mngon du byed pa’i gdams pa ma bsgom sangs rgyas.'') Popularly known as [[Nang Jang]] ''Refining Appearances'' (Tib. སྣང་བྱང་, Wylie: ''snang byang''). Found in Volume 16 of the terdzö, [https://www.tbrc.org/#library_work_ViewByOutline-O1PD898982DB85161|W28732] Düdjom Lingpa’s terdzö includes a commentary to the nanjang by Sera Khandro entitled '''Garland for the Delight of the Fortunate: A Supremely Clear Elucidation of Words and Their Meaning, an Explication of the Oral Transmission of the Glorious Guru, as Notes on the Nature of Reality, the Great Perfection, “Buddhahood Without Meditation.”''' རང་བཞིན་རྫོགས་པ་ཆེན་པོ་མ་བསྒོམ་སངས་རྒྱས་ཀྱི་ཟིན་བྲི་དཔལ་ལྡན་བླ་མའི་ཞལ་རྒྱུན་ནག་འགྲོས་སུ་བཀོད་པ་ཚིག་དོན་རབ་གསལ་སྐལ་ལྡན་དགྱེས་པའི་མགུལ་རྒྱན། ''rang bzhin rdzogs pa chen po ma bsgom sangs rgyas kyi zin bris dpal ldan bla ma'i zhal rgyun nag 'gros su bkod pa tshig don rab gsal skal ldan dgyes pa'i mgul rgyan.'' Found in Volume 21 of the terdzö, [http://www.tbrc.org/eBooks/W30335-6075-107-442-any.pdf] <br />
#'''The Foolish Dharma of an Idiot Clother in Mud and Feathers''' (Tib. རྨོངས་པའི་བླུན་ཆོས་འདག་གོས་བྱ་སྤུ་ཅན།, Wylie: ''rmongs pa'i blun chos 'dag gos bya spu can.'') The [[Mongpé Lün Chö Dak Göja Puchen]] is found in Volume 16 of the terdzö, [https://www.tbrc.org/#library_work_ViewByOutline-O1PD898984CZ86489|W28732]<br />
<br />
===Sadhanas===<br />
According to oral instructions from lineage holders, the [[lama]], [[yidam]] and [[khandro]] of the Dudjom Tersar are practised as follows:<br />
<br />
1. Lama<br><br />
:a. outer: [[Orgyen Menla Dütsi Bum Zang]]<br />
:b. inner: [[Lama Orgyen Khandro Norlha]]<br />
:c. secret: [[Tsokye Tuktik]], (Lake-Born Vajra) a mind treasure of Dudjom Rinpoche based on [[Guru Rinpoche]]<br />
:d. innermost secret: [[Dudjom Traktung Pema Sokdrub]], a Dorje Drolö mind treasure of Dudjom Rinpoche<br />
<br />
2. Yidam<br><br />
:a. Pudri Rekpung, a mind treasure of Dudjom Rinpoche<br />
:b. Namchak Pudri, an earth treasure of Dudjom Lingpa, from the Zabsang Khandro Nyingtik cycle<br />
<br />
3. Khandro<br><br />
:a. outer: Khandro Tuktik, a mind treasure of Dudjom Rinpoche based on [[Yeshe Tsogyal]]<br />
:b. inner: [[Kurukulle]]<br />
:c. secret: [[Senge Dongma]], with practice such as the [[Daki Gyepe Gegyang]]<br />
:d. innermost secret: [[Tröma Nakmo]] (The Wrathful Black Mother), a mind treasure from the Chönyi Namkhai Longdzö cycle of Dudjom Lingpa<br />
<br />
[[Chime Soktik]] is the main longevity practice based on [[Amitayus]] in the Dudjom Tersar lineage. This practice was revealed by Surmang Namkhai Dorje for Dudjom Rinpoche's long life.<br />
<br />
[[Dechen Namrol]] is a Guru Rinpoche practice, similar to the Rigdzin Düpa.<br />
<br />
[[Tukdrub Terkha Dündü]] is a Guru Rinpoche guru yoga practice which combines seven lineages of terma.<br />
<br />
===Prayers===<br />
Both Dudjom Lingpa and Dudjom Rinpoche have written many prayers which have a distinguished quality of clarity and profoundness. <br />
Among the most famous and used are:<br />
*[[The Prayer of Calling the Guru from Afar, An Unending Spontaneously Arising Song]]<br />
*Heart Nectar of the Saints<br />
<br />
===Instructions===<br />
The collected works of Dudjom Lingpa and Dudjom Rinpoche includes several either short instructions texts, or full manual of practices. Among the most famous and used are:<br />
*[[Kunzang Gonpa]], 'The Enlightened View of Samantabhadra’<br />
*[[Mongpé Lün Chö Dak Göja Puchen]], 'The Foolish Dharma of an Idiot Clothed in Mud and Feathers’<br />
*[[Nang Jang]], the most used instruction on the practice of [[Trekchö]]<br />
*Richö, [[The Alchemy of the Siddhas]]<br />
*[[Saraha Nyingtik Zabmo]], the root commentary on the [[Chö]] practice of [[Tröma Nakmo]]<br />
<br />
===Songs of Realization===<br />
Both Dudjom Lingpa and Dudjom Rinpoche wrote many songs of realization.<br />
<br />
=Empowerments=<br />
A structure of the main empowerments of the Dudjom Tersar lineage is the following:<br />
<br />
===Dudjom Lingpa===<br />
#Lama Rigdzin Düpa (peaceful guru Padmasambhava), [[Dechen Namrol]]<br />
#Lama Dragpo Dechen Gyalpo (wrathful guru)<br />
#Lama Wangdrag Dorje Drolö (mighty wrathful guru)<br />
#Jampal Sangdü ([[Manjushri]])<br />
#Jampal Shinje ([[Yamantaka]])<br />
#Desheg Zhingdrub (Amitayus)<br />
#Thugje Chenpo ([[Avalokiteshvara]])<br />
#Yangthrö Mahakala ([[Tamdrin Yangtrö Nagpo]])<br />
#Ta Chag Khyung Sum (Hayagriva, Vajrapani, Garuda)<br />
#Dorje Sempa ([[Vajrasattva]])<br />
#Lama [[Shitro]] (100 peaceful & wrathful deities)<br />
#Chagna Dorje ([[Vajrapani]])<br />
#Thugdrub Sangwa Gyachän (Phurba [[Namchak Pudri]]; Vajrakilaya)<br />
#Desheg Sangdü ([[Kagyé]])<br />
#Thugdrub Yeshe Nyima ([[Vajrayogini]])<br />
#Khandro Sengdong (Simhamukha), [[Daki Gyepe Gegyang]]<br />
#Jetsün Drölma ([[Green Tara]])<br />
#Khandro [[Yeshe Tsogyal]]<br />
#[[Tröma Nakmo]]<br />
#Dorje Phagmo<br />
#[[Amritakundali]]<br />
#Nagaraksha ([[Yamantaka]])<br />
#Mawe Senge ([[Manjushri]] red)<br />
<br />
===Dudjom Jigdral Yeshe Dorje===<br />
#[[Tsokye Tuktik]] (lotus-born guru)<br />
#[[Dudjom Traktung Pema Sokdrub]], Dorje Drolö Pema Sogthig (Dorje Drolö’s heart essence)<br />
#Phurba [[Pudri Rekpung]] ([[Vajrakilaya]])<br />
#[[Khandro Tuktik]] (the Dakini’s heart essence)<br />
#Sengdong Marmo (dark red Simhamukha)<br />
#[[ Guru Loden Choksé]] (Guru Padmasambhava, intelligence aspect)<br />
#[[Chime Soktik]] (Guru Rinpoche longlife aspect)<br />
#[[ Chemchok Heruka]] (main deity of the Kagye mandala)<br />
#[[Shitro]] Nagso (100 peaceful & wrathful deities)<br />
#Padma Sangthig (longlife aspect)<br />
#Dorje Drolö, [[Düddul Wangdrak Dorje Drolö]]<br />
<br />
==Lineage Masters==<br />
The lineage masters of the Dudjom Tersar are numerous, and include:<br />
*Direct [[Students of Dudjom Lingpa]], <br />
*[[Dudjom Lingpa Family Lineage]], who had 8 sons and 4 daughters<br />
*[[Students of Dudjom Rinpoche]]<br />
*Students of [[Dzongter Kunzang Nyima]]<br />
<br />
During the 20th century, some of the most active Dudjom Tersar lineage holders includes:<br />
*[[Chagdud Tulku Rinpoche]]<br />
*[[Chatral Sangye Dorje]]<br />
*[[Dungse Garab Rinpoche]]<br />
*[[Dzongsar Khyentse Rinpoche]]<br />
*[[Gyatrul Rinpoche]]<br />
*[[Lama Tharchin Rinpoche ]]<br />
*[[Shenphen Dawa Rinpoche]]<br />
*[[Sogyal Rinpoche]]<br />
*[[Thinley Norbu Rinpoche]]<br />
*[[Trulshik Rinpoche]]<br />
<br />
==Places of Activity==<br />
The [[Dudjom Tersar Places of Activity]] are located now in many different parts of the world.<br />
<br />
===Predictions===<br />
During the time of [[Jamyang Khyentse Wangpo]] and [[Jamgön Kongtrul Lodrö Tayé]], Dudjom Lingpa was invited by his two famous contemporaries to include his new terma cycles into the [[Rinchen Terdzö]], the "Precious Treasury of Terma" they were assembling.<br />
Oral lineage recounts that when asked, Dudjom Lingpa politely declined their kind offer by answering that "Wherever the Rinchen Terdzö will be spread, it will be the same with my Tersar".<br />
<br />
In the same manner, when Dudjom Rinpoche was eight years old, he began to study Shantideva's Bodhicharyavatara with his teacher [[Ling Lama Chöjor Gyatso]]. When they had completed the first chapter, his teacher presented him with a conch shell and asked him to blow it towards each of the four directions. The sound it made to the East and to the North was quite short, in the South it was long, and in the West longer still. This was to be an indication of where his work in later times would be most effective. <br />
<br />
===Dudjom Lingpa’s time in Golok (Amdo) and Kham===<br />
During the time of Dudjom Lingpa, the Dudjom Tersar lineage was spread mainly within the [[Golok]] (Amdo) and the [[Kham]] regions of Tibet. <br />
<br />
===Spreading of the lineage within Tibet by Dudjom Lingpa’s direct disciples===<br />
Later, senior direct students of Dudjom Lingpa propagated the Dudjom Tersar lineage within Tibet, like [[Degyal Rinpoche]] establishing the [[Namkha Khyung Dzong]] in Western Tibet, [[Sera Khandro]] in Awo Sera Monastery.<br />
<br />
===Dudjom Rinpoche’s activity in Tibet, from 1904 to 1959===<br />
Later, during the first part of the 20th century, Dudjom Rinpoche spread it in [[Khorlo Dratsang ]] in [[Pemakö]] where he was born, and later in [[Lama Ling]], his seat in the Southern part of Tibet.<br />
<br />
===Dudjom Rinpoche’s activity in exile in India, Buthan, Europe, and the USA===<br />
From 1959 onward, Dudjom Rinpoche propagated the Dudjom Tersar first in India and all the regions and kingdoms of the Himalayas (Buthan, Sikhim, …), then in Europe, in the USA, and in Eastern Asia.<br />
<br />
Today, the [[Dudjom Tersar Places of Activity]] are spread over Tibet, India, Nepal, Buthan, France, USA, … <br />
Among them, are the following:<br />
*[[Mardo Tashi Chöling Monastery]] in Amdo, Tibet<br />
*[[Deden Tashi Chöling]], in Pemakö, India<br />
*[[Namkha Khyung Dzong (Nepal)]]<br />
*Kunzang Gatsal, and all the centers in Buthan, in the USA, under the direction of [[Dungse Garab Rinpoche]]<br />
*[[Yeshe Nyingpo]], in the USA<br />
<br />
==Notes==<br />
<small><references/></small><br />
<br />
==Internal Links==<br />
*[[Dudjom Tersar Ngöndro]]<br />
*[[Dudjom Incarnation Line]]<br />
*[[Dudjom Lingpa Family Lineage]]<br />
*[[Dudjom Rinpoche Family Lineage]]<br />
*[[Students of Dudjom Lingpa]]<br />
*[[Students of Dudjom Rinpoche]]<br />
*[[Dudjom Tersar Places of Activity]]<br />
*[[Thirteen of Dudjom Lingpa's disciples who attained rainbow body]]<br />
<br />
==External Links==<br />
*{{TBRC|W28732|Collected Works of Dudjom Lingpa}}<br />
*{{TBRC|W20869|Collected Works of Dudjom Rinpoche}}<br />
<br />
[[Category:Dudjom Tersar| ]]<br />
[[Category:Schools and Lineages]]<br />
[[Category:Termas]]</div>Yeshedorjehttps://www.rigpawiki.org/index.php?title=Khenchen_Jampal_Dew%C3%A9_Nyima&diff=93901Khenchen Jampal Dewé Nyima2023-11-11T14:21:24Z<p>Yeshedorje: </p>
<hr />
<div>[[Image:Jampal Dewe Nyima.jpg|thumb|350px|Khenchen Jampal Dewé Nyima, photographer unknown]]<br />
'''Khenchen Jampal Dewé Nyima''' (Tib. འཇམ་དཔལ་བདེ་བའི་ཉི་མ་, [[Wyl.]] ''<nowiki>'</nowiki>jam dpal bde ba'i nyi ma'') aka '''Gyurme Pendé Özer''' (Tib. གྱུར་མེད་ཕན་བདེ་, Wyl. ''<nowiki>'</nowiki>gyur med phan bde <nowiki>'</nowiki>od zer'') was one of the main teachers of [[Dudjom Rinpoche]]. He was the nephew of [[Tertön Rangrik Dorje]] of Nyarong. His main teacher was [[Mipham Rinpoche]], but he also studied with [[Nyoshul Lungtok]], Tertön Rangrik Dorje, [[Jamgön Kongtrul Lodrö Thayé]] and [[Jamyang Khyentse Wangpo]]. He was primarily connected with [[Lumorap Monastery]] in Nyarong, but accompanied his brother who went to [[Mindroling Monastery]] in Central Tibet in order to reestablish the family lineage there.<br />
<br />
[[Lodi Gyari Rinpoche]] was recognized as his next reincarnation. <br />
<br />
==Writings==<br />
[[Image:Khenchen Jampal Dewé Nyima.jpg|thumb|250px|Reliquary stupa of Khenchen Jampal Dewé Nyima, in Lumorap Monastery, courtesy of Naldjor (Facebook)]]<br />
He composed a commentary on the ''[[Guhyagarbha Tantra]]'' according to the Zur tradition.<br />
<br />
==Further Reading==<br />
*[[Nyoshul Khenpo]], ''A Marvelous Garland of Rare Gems: Biographies of Masters of Awareness in the Dzogchen Lineage'', Padma Publications, 2005, pp. 425-426<br />
<br />
==External Links==<br />
*{{LH|tibetan-masters/jampal-dewe-nyima|Jampal Dewe Nyima Series on Lotsawa House}}<br />
*{{TBRC|P8028|TBRC Profile}}<br />
<br />
[[Category:Nyingma Masters]]</div>Yeshedorjehttps://www.rigpawiki.org/index.php?title=File:Jampal_Dewe_Nyima.jpg&diff=93900File:Jampal Dewe Nyima.jpg2023-11-11T14:19:49Z<p>Yeshedorje: Photographer unknown</p>
<hr />
<div>== Summary ==<br />
Photographer unknown</div>Yeshedorjehttps://www.rigpawiki.org/index.php?title=Ziln%C3%B6n_Namkh%C3%A9_Dorj%C3%A9&diff=93899Zilnön Namkhé Dorjé2023-11-11T13:32:51Z<p>Yeshedorje: /* Students */</p>
<hr />
<div>[[Image:Zilnön Namkhé Dorjé.jpg|thumb|350px|Zilnön Namkhé Dorjé, courtesy of Namkhai Tulku Lopchan]]<br />
'''Zilnön Namkhé Dorjé''' ([[Wyl.]] ''zil gnon nam mkha'i rdo rje'') (1868-20th c.) was a [[tertön]] from [[Kham]], Tibet. One of his main [[terma]]s is the [[Chime Soktik]] which he transmitted first to [[Khakhyap Dorje]] and later fully transferred to [[Dudjom Rinpoche]] who made it the main [[long life practice]] of the [[Dudjom Tersar]] lineage.<br />
<br />
==Birth, Family, Recognition==<br />
Zilnön Namkhé Dorjé was recognized as an incarnation of [[Vairochana]] and of [[Nanam Dorje Dudjom]]<Ref>[[Khenpo Tsewang Dongyal]], ''Light of Fearless Indestructible Wisdom, The life and Legacy of Dudjom Rinpoche'', Snow Lion, 2008, p89.</Ref>.<br />
<br />
According to [[Gyatrul Rinpoche]]<Ref>Gyatrul Rinpoche, Chimed Tsog Thik: The Abbreviated Practice of the Immortal Essence, Los Angeles May, 1985.</Ref>:<br />
::The Chime Soktik originated at the time of [[Guru Rinpoche]], who traveled to Nepal with his Indian consort, [[Mandarava]], in order to accomplish immortality. They went to the cave way up in the mountains in Nepal, the famous long life [[Maratika cave]]. There in the cave they practiced for three years this particular method […]. After three years they achieved immortality, passing beyond death. The practice is very, very profound. While Guru Rinpoche and Mandarava were in the cave practicing, Buddha Amitayus, the Buddha of Long Life, actually came and gave the empowerment, transmissions, and teachings to them directly. The directness of his presence was just like pouring water from a full vase into an empty one. It was not a dream. After three years of retreat, practicing the long life methods in the cave, the two of them, Guru Rinpoche (Padmasambhava) and Mandarava his consort, both achieved the state of Buddha [[Amitayus]]: immortality. They passed out of the round of cyclic existence through the force of the practice to become fully enlightened. After this Guru Rinpoche travelled to Tibet, taking with him the scripture of the teachings that had been given to him by Amitayus. In Tibet he then decided to bury the teachings as a terma, and prophesized the time of its revelation, and the details surrounding that revelation. He gave the full transmissions to two of his main disciples, who were two of the original twentyfive disciples. One of them was Vairochana, and the other Nanam Dorje Dudjom. Afterwards, the termas were concealed physically as well as within the minds of the disciples.<br />
<br />
==Activity==<br />
===Revelation of the Dorjé Purpa Yangsang Trinlé Chüdril in 1902===<br />
In 1902, on the northern part of [[Pemakö]], southeast Tibet, on the slopes of the mountain Namchak Barwa<Ref>Namchak Barwa means Blazzing Meteoric Iron Mountain.</Ref>, Zilnön Namkhé Dorjé revealed a [[Vajrakilaya]] practice called Dorjé Purpa Yangsang Trinlé Chüdril (rdo rje phur pa yang gsang phrin las bcud dril), Condensed Essence of the Heart of Vajrakilaya. The terma revelation consisted of an image of Vajrakilaya and a yellow scroll (Wyl. shog ser)<Ref>C. Cantwell, R. Mayer, ‘’The Creation and Transmission of a Textual Corpus in the Twentieth Century: The ‘Chi med srog thig’””, in Collectanea Himalayica 3, Indus Verlag, 2010).</Ref>.<br />
<br />
===Revelation of the Chime Soktik in 1904===<br />
In 1904, in the Mönkha Sengé dzong caverns, the 'Mon Kha Lion Fortress cave of [[Yeshe Tsogyal]] associated with her Vajrakilaya practice, in Bhutan, Zilnön Namkhé Dorjé revealed the Chime Soktik as an ancillary practice of the Dorjé Purpa Yangsang Trinlé Chüdril<Ref>C. Cantwell, R. Mayer, ‘’The Creation and Transmission of a Textual Corpus in the Twentieth Century: The ‘Chi med srog thig’””, in Collectanea Himalayica 3, Indus Verlag, 2010).</Ref>.<br />
<br />
According to [[Gyatrul Rinpoche]]<Ref>Gyatrul Rinpoche, Chimed Tsog Thik: The Abbreviated Practice of the Immortal Essence, Los Angeles May, 1985.</Ref>:<br />
::At the end of the 19th century, these two disciples, [Vairochana and Nanam Dorje Dudjom reincarnated] in the form of one lama who was a great Tertön, known as Zilnön Namkai Dorje. Zilnön Namkai Dorjé went to Bhutan to the practice cave of Dakini [[Yeshe Tsogyal]] where he found this terma by pulling it out from behind a rock in the cave. This was not done in secrecy, but rather as a public treasure. This means that when it was revealed, it was revealed in the presence of many hundreds of people. All the people came to witness the revelation, at which time rainbows appeared in the sky, the sound of roaring dragons reverberated throughout space along with countless other wonders. Then for many years he kept the terma secret. It was meant to be revealed for the first time to the terma' s owner. That owner was Dudjom Rinpoche.<br />
<br />
According to [[Shenphen Dawa Rinpoche]], the revelation of the Chime Soktik happened symbolically on the exact birth year of Dudjom Rinpoche.<br />
<br />
===Transmission of the Chime Soktik to Khakhyap Dorje, in the 1910's===<br />
During the beginning of the 20th century, [[Khakhyap Dorje]], the Fifteenth Karmapa, became connected with Zilnön Namkhé Dorjé and received several empowerments, including those of the Dorjé Purpa Yangsang Trinlé Chüdril and of the Chime Soktik. The Fifteenth Karmapa later expanded and wrote several key texts on the Chime Soktik.<br />
<br />
===Transmission of the Chimé Soktik to Dudjom Rinpoche in 1925===<br />
In 1925<Ref>Khenpo Tsewang Dongyal announces 1925 as the year of this meeting and age 21 for Dudjom Rinpoche, Shenphen Dawa Rinpoche announces 1945 and age 41 for Dudjom Rinpoche for this meeting.</Ref>, Zilnön Namkhé Dorjé gave the empowerment of all his termas, including the Chime Soktik, to Dudjom Rinpoche who was then fourty-one years old and had been staying in [[Mindroling Monastery]] in [[Central Tibet]].<br />
According to [[Shenphen Dawa Rinpoche]], this beneficial meeting was foretold by Guru Rinpoche himself:<br />
<Ref>Shenpen Dawa Rinpoche, Teachings on the ‘Chime Sog Thig, The Abbreviated Practice of the Immortal Life Essence; The Essential Bindu of Deathlessness’, Yeshe Melong, 2015.</Ref><br />
::Guru Rinpoche, who hid these teachings, wrote instructions in the terma indicating that Dudjom Rinpoche would crown the discovery of this terma. Specifically, the gold secret scroll in the Dakini script instructed Zilnön Namkhé Dorjé' to give Dudjom Rinpoche these teachings along with the gold scroll, the empowerments and the pith instructions.<br />
::Similarly, my father Dudjom Rinpoche had a prophecy in his terma to meet Zilnön Namkhé Dorjé' from whom he would receive teachings that Guru Rinpoche had kept for him.<br />
<br />
According to the own words of Dudjom Rinpoche<Ref>[[Khenpo Tsewang Dongyal]], Light of Fearless Indestructible Wisdom, The life and Legacy of Dudjom Rinpoche, Snow Lion, 2008, p89.</Ref>:<br />
::On a impulse I went to see the Tertön Zilnön Namkhé Dorjé, and he received me with a joyful face. After a while he said, “I am old now, and I don’t know how long I have to live, but seeing you, I know that I will be able to pass the dharma treasures I hold to their rightful heir.” He predicted future events and gave me detailed advice. He said, “My terma teaching predicted you, and you will be of great benefit to the [[Nyingma]] school.” Then I requested, “Please, would you transcribe the activity sections of the [[Vajrakilaya]] teachings from the yellow paper scrolls you have discovered?” He replied, “We’ll see about that, but understand that now I’ve transferred my terma teachings to you, and it’s up to you to decide what you’ll do with them.”<br />
::Then he bestowed [[Jamgön Kongtrul Lodrö Tayé]]’s secret [[empowerment]] of [[Guru Dorje Drolö]]. He looked at me with eyes wide open and shooted, “Phat!” In that instant my body, perception, and mind became unimpeded, all notions of solidity disappeared. “That is the absolute wisdom empowerment. ''Supra tishta soha!'' ” Saying this, he tossed barely grains skyward. From that time on, my mind remained relaxed and open. I felt no need to boast about spending months and years in retreat; nor did I feel the need to focus forcefully in my meditation, nor cling to practice schedules. I knew the power of the lineage realization of absolute truth had been transferred to me. This karmically connected great teacher was none other than [[Guru Rinpoche]].<br />
<br />
==Writings==<br />
Among his main termas are:<br />
*[[Chime Soktik]]<br />
*Dorjé Purpa Yangsang Trinlé Chüdril (''rdo rje phur pa yang gsang phrin las bcud dril''), Condensed Essence of the Heart of Vajrakilaya<Ref> Khakhyap Dorje wrote an empowerment manual on this practice in 1916, at the request of Tertön Zilnön Namkhé Dorje. https://www.tbrc.org/#!rid=O00RNP205%7CO00RNP20501JW27779$W22081</Ref><br />
<br />
==Students==<br />
Among his many disciples were:<br />
*Drukgyal Orgyen Wangchuk (Wyl.'' 'brug rgyal o rgyan dbang phyug''), King of Bhutan (11 June 1862 – 26 August 1926).<br />
*[[Dudjom Rinpoche]] (1904-1987)<br />
*[[Khakhyap Dorje]], Fifteenth Karmapa (1870/1-1921/2)<br />
*Padma Chokzik Gyatso (Wyl. ''Padma mchog gzigs rgya mtsho'')<Ref> A Chokzik Gyatso, presumably the same student, is mentioned in Dudjom Rinpoche’s Record (of Teachings) Obtained. He is credited with texts related to [[Vajrasattva]] and [[Chakrasamvara]] cycles of Zilnön Namkhé Dorjé (C. Cantwell, R. Mayer, ‘’The Creation and Transmission of a Textual Corpus in the Twentieth Century: The ‘Chi med srog thig’””, in Collectanea Himalayica 3, Indus Verlag, 2010).</Ref><br />
*Padma Shyepé Wangpo (Wyl. ''Padma bzhad pa’i dbang po'')<Ref>In his Record (of Teachings) Obtained Dudjom Rinpoche received four texts of teachings from Padma Shyepé Wangpo. (C. Cantwell, R. Mayer, ‘’The Creation and Transmission of a Textual Corpus in the Twentieth Century: The ‘Chi med srog thig’””, in Collectanea Himalayica 3, Indus Verlag, 2010).</Ref><Ref> Padma Shyepé Wangpo made textual addition to the Dorjé Purpa Yangsang Chüdril of Zilnön Namkhé Dorjé'.</Ref><br />
*Tendzin Chökyi Gyaltsen (1894-1925), the 9th Pema Lingpa Sungtrul.<Ref>{{TBRC|P739|TBRC Profile}}</Ref><br />
<br />
==Incarnation==<br />
[[Image:Kutreng Nyipa Chöying Zangpo.jpg|thumb|150px|Kutreng Nyipa Chöying Zangpo, courtesy of Namkhai Tulku Lopchan]]<br />
Kutreng Nyipa Chöying Zangpo (Wyl. ''sku phreng gnyis pa chos dbyings bzang po'') was recognized as an incarnation of Zilnön Namkhé Dorjé.<br />
<br />
==Notes==<br />
<small><references/></small><br />
<br />
==External Links==<br />
*{{TBRC|P2746|TBRC Profile}}<br />
<br />
[[Category: Nyingma Masters]]</div>Yeshedorjehttps://www.rigpawiki.org/index.php?title=Ziln%C3%B6n_Namkh%C3%A9_Dorj%C3%A9&diff=93898Zilnön Namkhé Dorjé2023-11-11T13:28:33Z<p>Yeshedorje: /* Students */</p>
<hr />
<div>[[Image:Zilnön Namkhé Dorjé.jpg|thumb|350px|Zilnön Namkhé Dorjé, courtesy of Namkhai Tulku Lopchan]]<br />
'''Zilnön Namkhé Dorjé''' ([[Wyl.]] ''zil gnon nam mkha'i rdo rje'') (1868-20th c.) was a [[tertön]] from [[Kham]], Tibet. One of his main [[terma]]s is the [[Chime Soktik]] which he transmitted first to [[Khakhyap Dorje]] and later fully transferred to [[Dudjom Rinpoche]] who made it the main [[long life practice]] of the [[Dudjom Tersar]] lineage.<br />
<br />
==Birth, Family, Recognition==<br />
Zilnön Namkhé Dorjé was recognized as an incarnation of [[Vairochana]] and of [[Nanam Dorje Dudjom]]<Ref>[[Khenpo Tsewang Dongyal]], ''Light of Fearless Indestructible Wisdom, The life and Legacy of Dudjom Rinpoche'', Snow Lion, 2008, p89.</Ref>.<br />
<br />
According to [[Gyatrul Rinpoche]]<Ref>Gyatrul Rinpoche, Chimed Tsog Thik: The Abbreviated Practice of the Immortal Essence, Los Angeles May, 1985.</Ref>:<br />
::The Chime Soktik originated at the time of [[Guru Rinpoche]], who traveled to Nepal with his Indian consort, [[Mandarava]], in order to accomplish immortality. They went to the cave way up in the mountains in Nepal, the famous long life [[Maratika cave]]. There in the cave they practiced for three years this particular method […]. After three years they achieved immortality, passing beyond death. The practice is very, very profound. While Guru Rinpoche and Mandarava were in the cave practicing, Buddha Amitayus, the Buddha of Long Life, actually came and gave the empowerment, transmissions, and teachings to them directly. The directness of his presence was just like pouring water from a full vase into an empty one. It was not a dream. After three years of retreat, practicing the long life methods in the cave, the two of them, Guru Rinpoche (Padmasambhava) and Mandarava his consort, both achieved the state of Buddha [[Amitayus]]: immortality. They passed out of the round of cyclic existence through the force of the practice to become fully enlightened. After this Guru Rinpoche travelled to Tibet, taking with him the scripture of the teachings that had been given to him by Amitayus. In Tibet he then decided to bury the teachings as a terma, and prophesized the time of its revelation, and the details surrounding that revelation. He gave the full transmissions to two of his main disciples, who were two of the original twentyfive disciples. One of them was Vairochana, and the other Nanam Dorje Dudjom. Afterwards, the termas were concealed physically as well as within the minds of the disciples.<br />
<br />
==Activity==<br />
===Revelation of the Dorjé Purpa Yangsang Trinlé Chüdril in 1902===<br />
In 1902, on the northern part of [[Pemakö]], southeast Tibet, on the slopes of the mountain Namchak Barwa<Ref>Namchak Barwa means Blazzing Meteoric Iron Mountain.</Ref>, Zilnön Namkhé Dorjé revealed a [[Vajrakilaya]] practice called Dorjé Purpa Yangsang Trinlé Chüdril (rdo rje phur pa yang gsang phrin las bcud dril), Condensed Essence of the Heart of Vajrakilaya. The terma revelation consisted of an image of Vajrakilaya and a yellow scroll (Wyl. shog ser)<Ref>C. Cantwell, R. Mayer, ‘’The Creation and Transmission of a Textual Corpus in the Twentieth Century: The ‘Chi med srog thig’””, in Collectanea Himalayica 3, Indus Verlag, 2010).</Ref>.<br />
<br />
===Revelation of the Chime Soktik in 1904===<br />
In 1904, in the Mönkha Sengé dzong caverns, the 'Mon Kha Lion Fortress cave of [[Yeshe Tsogyal]] associated with her Vajrakilaya practice, in Bhutan, Zilnön Namkhé Dorjé revealed the Chime Soktik as an ancillary practice of the Dorjé Purpa Yangsang Trinlé Chüdril<Ref>C. Cantwell, R. Mayer, ‘’The Creation and Transmission of a Textual Corpus in the Twentieth Century: The ‘Chi med srog thig’””, in Collectanea Himalayica 3, Indus Verlag, 2010).</Ref>.<br />
<br />
According to [[Gyatrul Rinpoche]]<Ref>Gyatrul Rinpoche, Chimed Tsog Thik: The Abbreviated Practice of the Immortal Essence, Los Angeles May, 1985.</Ref>:<br />
::At the end of the 19th century, these two disciples, [Vairochana and Nanam Dorje Dudjom reincarnated] in the form of one lama who was a great Tertön, known as Zilnön Namkai Dorje. Zilnön Namkai Dorjé went to Bhutan to the practice cave of Dakini [[Yeshe Tsogyal]] where he found this terma by pulling it out from behind a rock in the cave. This was not done in secrecy, but rather as a public treasure. This means that when it was revealed, it was revealed in the presence of many hundreds of people. All the people came to witness the revelation, at which time rainbows appeared in the sky, the sound of roaring dragons reverberated throughout space along with countless other wonders. Then for many years he kept the terma secret. It was meant to be revealed for the first time to the terma' s owner. That owner was Dudjom Rinpoche.<br />
<br />
According to [[Shenphen Dawa Rinpoche]], the revelation of the Chime Soktik happened symbolically on the exact birth year of Dudjom Rinpoche.<br />
<br />
===Transmission of the Chime Soktik to Khakhyap Dorje, in the 1910's===<br />
During the beginning of the 20th century, [[Khakhyap Dorje]], the Fifteenth Karmapa, became connected with Zilnön Namkhé Dorjé and received several empowerments, including those of the Dorjé Purpa Yangsang Trinlé Chüdril and of the Chime Soktik. The Fifteenth Karmapa later expanded and wrote several key texts on the Chime Soktik.<br />
<br />
===Transmission of the Chimé Soktik to Dudjom Rinpoche in 1925===<br />
In 1925<Ref>Khenpo Tsewang Dongyal announces 1925 as the year of this meeting and age 21 for Dudjom Rinpoche, Shenphen Dawa Rinpoche announces 1945 and age 41 for Dudjom Rinpoche for this meeting.</Ref>, Zilnön Namkhé Dorjé gave the empowerment of all his termas, including the Chime Soktik, to Dudjom Rinpoche who was then fourty-one years old and had been staying in [[Mindroling Monastery]] in [[Central Tibet]].<br />
According to [[Shenphen Dawa Rinpoche]], this beneficial meeting was foretold by Guru Rinpoche himself:<br />
<Ref>Shenpen Dawa Rinpoche, Teachings on the ‘Chime Sog Thig, The Abbreviated Practice of the Immortal Life Essence; The Essential Bindu of Deathlessness’, Yeshe Melong, 2015.</Ref><br />
::Guru Rinpoche, who hid these teachings, wrote instructions in the terma indicating that Dudjom Rinpoche would crown the discovery of this terma. Specifically, the gold secret scroll in the Dakini script instructed Zilnön Namkhé Dorjé' to give Dudjom Rinpoche these teachings along with the gold scroll, the empowerments and the pith instructions.<br />
::Similarly, my father Dudjom Rinpoche had a prophecy in his terma to meet Zilnön Namkhé Dorjé' from whom he would receive teachings that Guru Rinpoche had kept for him.<br />
<br />
According to the own words of Dudjom Rinpoche<Ref>[[Khenpo Tsewang Dongyal]], Light of Fearless Indestructible Wisdom, The life and Legacy of Dudjom Rinpoche, Snow Lion, 2008, p89.</Ref>:<br />
::On a impulse I went to see the Tertön Zilnön Namkhé Dorjé, and he received me with a joyful face. After a while he said, “I am old now, and I don’t know how long I have to live, but seeing you, I know that I will be able to pass the dharma treasures I hold to their rightful heir.” He predicted future events and gave me detailed advice. He said, “My terma teaching predicted you, and you will be of great benefit to the [[Nyingma]] school.” Then I requested, “Please, would you transcribe the activity sections of the [[Vajrakilaya]] teachings from the yellow paper scrolls you have discovered?” He replied, “We’ll see about that, but understand that now I’ve transferred my terma teachings to you, and it’s up to you to decide what you’ll do with them.”<br />
::Then he bestowed [[Jamgön Kongtrul Lodrö Tayé]]’s secret [[empowerment]] of [[Guru Dorje Drolö]]. He looked at me with eyes wide open and shooted, “Phat!” In that instant my body, perception, and mind became unimpeded, all notions of solidity disappeared. “That is the absolute wisdom empowerment. ''Supra tishta soha!'' ” Saying this, he tossed barely grains skyward. From that time on, my mind remained relaxed and open. I felt no need to boast about spending months and years in retreat; nor did I feel the need to focus forcefully in my meditation, nor cling to practice schedules. I knew the power of the lineage realization of absolute truth had been transferred to me. This karmically connected great teacher was none other than [[Guru Rinpoche]].<br />
<br />
==Writings==<br />
Among his main termas are:<br />
*[[Chime Soktik]]<br />
*Dorjé Purpa Yangsang Trinlé Chüdril (''rdo rje phur pa yang gsang phrin las bcud dril''), Condensed Essence of the Heart of Vajrakilaya<Ref> Khakhyap Dorje wrote an empowerment manual on this practice in 1916, at the request of Tertön Zilnön Namkhé Dorje. https://www.tbrc.org/#!rid=O00RNP205%7CO00RNP20501JW27779$W22081</Ref><br />
<br />
==Students==<br />
Among his many disciples were:<br />
*Drukgyal Orgyen Wangchuk (Wyl.'' 'brug rgyal o rgyan dbang phyug''), King of Bhutan (17 December 1907 – 26 August 1926)<br />
*[[Dudjom Rinpoche]] (1904-1987)<br />
*[[Khakhyap Dorje]], Fifteenth Karmapa (1870/1-1921/2)<br />
*Padma Chokzik Gyatso (Wyl. ''Padma mchog gzigs rgya mtsho'')<Ref> A Chokzik Gyatso, presumably the same student, is mentioned in Dudjom Rinpoche’s Record (of Teachings) Obtained. He is credited with texts related to [[Vajrasattva]] and [[Chakrasamvara]] cycles of Zilnön Namkhé Dorjé (C. Cantwell, R. Mayer, ‘’The Creation and Transmission of a Textual Corpus in the Twentieth Century: The ‘Chi med srog thig’””, in Collectanea Himalayica 3, Indus Verlag, 2010).</Ref><br />
*Padma Shyepé Wangpo (Wyl. ''Padma bzhad pa’i dbang po'')<Ref>In his Record (of Teachings) Obtained Dudjom Rinpoche received four texts of teachings from Padma Shyepé Wangpo. (C. Cantwell, R. Mayer, ‘’The Creation and Transmission of a Textual Corpus in the Twentieth Century: The ‘Chi med srog thig’””, in Collectanea Himalayica 3, Indus Verlag, 2010).</Ref><Ref> Padma Shyepé Wangpo made textual addition to the Dorjé Purpa Yangsang Chüdril of Zilnön Namkhé Dorjé'.</Ref><br />
*Tendzin Chökyi Gyaltsen (1894-1925), the 9th Pema Lingpa Sungtrul.<Ref>{{TBRC|P739|TBRC Profile}}</Ref><br />
<br />
==Incarnation==<br />
[[Image:Kutreng Nyipa Chöying Zangpo.jpg|thumb|150px|Kutreng Nyipa Chöying Zangpo, courtesy of Namkhai Tulku Lopchan]]<br />
Kutreng Nyipa Chöying Zangpo (Wyl. ''sku phreng gnyis pa chos dbyings bzang po'') was recognized as an incarnation of Zilnön Namkhé Dorjé.<br />
<br />
==Notes==<br />
<small><references/></small><br />
<br />
==External Links==<br />
*{{TBRC|P2746|TBRC Profile}}<br />
<br />
[[Category: Nyingma Masters]]</div>Yeshedorjehttps://www.rigpawiki.org/index.php?title=Ziln%C3%B6n_Namkh%C3%A9_Dorj%C3%A9&diff=93897Zilnön Namkhé Dorjé2023-11-11T13:27:47Z<p>Yeshedorje: /* Students */</p>
<hr />
<div>[[Image:Zilnön Namkhé Dorjé.jpg|thumb|350px|Zilnön Namkhé Dorjé, courtesy of Namkhai Tulku Lopchan]]<br />
'''Zilnön Namkhé Dorjé''' ([[Wyl.]] ''zil gnon nam mkha'i rdo rje'') (1868-20th c.) was a [[tertön]] from [[Kham]], Tibet. One of his main [[terma]]s is the [[Chime Soktik]] which he transmitted first to [[Khakhyap Dorje]] and later fully transferred to [[Dudjom Rinpoche]] who made it the main [[long life practice]] of the [[Dudjom Tersar]] lineage.<br />
<br />
==Birth, Family, Recognition==<br />
Zilnön Namkhé Dorjé was recognized as an incarnation of [[Vairochana]] and of [[Nanam Dorje Dudjom]]<Ref>[[Khenpo Tsewang Dongyal]], ''Light of Fearless Indestructible Wisdom, The life and Legacy of Dudjom Rinpoche'', Snow Lion, 2008, p89.</Ref>.<br />
<br />
According to [[Gyatrul Rinpoche]]<Ref>Gyatrul Rinpoche, Chimed Tsog Thik: The Abbreviated Practice of the Immortal Essence, Los Angeles May, 1985.</Ref>:<br />
::The Chime Soktik originated at the time of [[Guru Rinpoche]], who traveled to Nepal with his Indian consort, [[Mandarava]], in order to accomplish immortality. They went to the cave way up in the mountains in Nepal, the famous long life [[Maratika cave]]. There in the cave they practiced for three years this particular method […]. After three years they achieved immortality, passing beyond death. The practice is very, very profound. While Guru Rinpoche and Mandarava were in the cave practicing, Buddha Amitayus, the Buddha of Long Life, actually came and gave the empowerment, transmissions, and teachings to them directly. The directness of his presence was just like pouring water from a full vase into an empty one. It was not a dream. After three years of retreat, practicing the long life methods in the cave, the two of them, Guru Rinpoche (Padmasambhava) and Mandarava his consort, both achieved the state of Buddha [[Amitayus]]: immortality. They passed out of the round of cyclic existence through the force of the practice to become fully enlightened. After this Guru Rinpoche travelled to Tibet, taking with him the scripture of the teachings that had been given to him by Amitayus. In Tibet he then decided to bury the teachings as a terma, and prophesized the time of its revelation, and the details surrounding that revelation. He gave the full transmissions to two of his main disciples, who were two of the original twentyfive disciples. One of them was Vairochana, and the other Nanam Dorje Dudjom. Afterwards, the termas were concealed physically as well as within the minds of the disciples.<br />
<br />
==Activity==<br />
===Revelation of the Dorjé Purpa Yangsang Trinlé Chüdril in 1902===<br />
In 1902, on the northern part of [[Pemakö]], southeast Tibet, on the slopes of the mountain Namchak Barwa<Ref>Namchak Barwa means Blazzing Meteoric Iron Mountain.</Ref>, Zilnön Namkhé Dorjé revealed a [[Vajrakilaya]] practice called Dorjé Purpa Yangsang Trinlé Chüdril (rdo rje phur pa yang gsang phrin las bcud dril), Condensed Essence of the Heart of Vajrakilaya. The terma revelation consisted of an image of Vajrakilaya and a yellow scroll (Wyl. shog ser)<Ref>C. Cantwell, R. Mayer, ‘’The Creation and Transmission of a Textual Corpus in the Twentieth Century: The ‘Chi med srog thig’””, in Collectanea Himalayica 3, Indus Verlag, 2010).</Ref>.<br />
<br />
===Revelation of the Chime Soktik in 1904===<br />
In 1904, in the Mönkha Sengé dzong caverns, the 'Mon Kha Lion Fortress cave of [[Yeshe Tsogyal]] associated with her Vajrakilaya practice, in Bhutan, Zilnön Namkhé Dorjé revealed the Chime Soktik as an ancillary practice of the Dorjé Purpa Yangsang Trinlé Chüdril<Ref>C. Cantwell, R. Mayer, ‘’The Creation and Transmission of a Textual Corpus in the Twentieth Century: The ‘Chi med srog thig’””, in Collectanea Himalayica 3, Indus Verlag, 2010).</Ref>.<br />
<br />
According to [[Gyatrul Rinpoche]]<Ref>Gyatrul Rinpoche, Chimed Tsog Thik: The Abbreviated Practice of the Immortal Essence, Los Angeles May, 1985.</Ref>:<br />
::At the end of the 19th century, these two disciples, [Vairochana and Nanam Dorje Dudjom reincarnated] in the form of one lama who was a great Tertön, known as Zilnön Namkai Dorje. Zilnön Namkai Dorjé went to Bhutan to the practice cave of Dakini [[Yeshe Tsogyal]] where he found this terma by pulling it out from behind a rock in the cave. This was not done in secrecy, but rather as a public treasure. This means that when it was revealed, it was revealed in the presence of many hundreds of people. All the people came to witness the revelation, at which time rainbows appeared in the sky, the sound of roaring dragons reverberated throughout space along with countless other wonders. Then for many years he kept the terma secret. It was meant to be revealed for the first time to the terma' s owner. That owner was Dudjom Rinpoche.<br />
<br />
According to [[Shenphen Dawa Rinpoche]], the revelation of the Chime Soktik happened symbolically on the exact birth year of Dudjom Rinpoche.<br />
<br />
===Transmission of the Chime Soktik to Khakhyap Dorje, in the 1910's===<br />
During the beginning of the 20th century, [[Khakhyap Dorje]], the Fifteenth Karmapa, became connected with Zilnön Namkhé Dorjé and received several empowerments, including those of the Dorjé Purpa Yangsang Trinlé Chüdril and of the Chime Soktik. The Fifteenth Karmapa later expanded and wrote several key texts on the Chime Soktik.<br />
<br />
===Transmission of the Chimé Soktik to Dudjom Rinpoche in 1925===<br />
In 1925<Ref>Khenpo Tsewang Dongyal announces 1925 as the year of this meeting and age 21 for Dudjom Rinpoche, Shenphen Dawa Rinpoche announces 1945 and age 41 for Dudjom Rinpoche for this meeting.</Ref>, Zilnön Namkhé Dorjé gave the empowerment of all his termas, including the Chime Soktik, to Dudjom Rinpoche who was then fourty-one years old and had been staying in [[Mindroling Monastery]] in [[Central Tibet]].<br />
According to [[Shenphen Dawa Rinpoche]], this beneficial meeting was foretold by Guru Rinpoche himself:<br />
<Ref>Shenpen Dawa Rinpoche, Teachings on the ‘Chime Sog Thig, The Abbreviated Practice of the Immortal Life Essence; The Essential Bindu of Deathlessness’, Yeshe Melong, 2015.</Ref><br />
::Guru Rinpoche, who hid these teachings, wrote instructions in the terma indicating that Dudjom Rinpoche would crown the discovery of this terma. Specifically, the gold secret scroll in the Dakini script instructed Zilnön Namkhé Dorjé' to give Dudjom Rinpoche these teachings along with the gold scroll, the empowerments and the pith instructions.<br />
::Similarly, my father Dudjom Rinpoche had a prophecy in his terma to meet Zilnön Namkhé Dorjé' from whom he would receive teachings that Guru Rinpoche had kept for him.<br />
<br />
According to the own words of Dudjom Rinpoche<Ref>[[Khenpo Tsewang Dongyal]], Light of Fearless Indestructible Wisdom, The life and Legacy of Dudjom Rinpoche, Snow Lion, 2008, p89.</Ref>:<br />
::On a impulse I went to see the Tertön Zilnön Namkhé Dorjé, and he received me with a joyful face. After a while he said, “I am old now, and I don’t know how long I have to live, but seeing you, I know that I will be able to pass the dharma treasures I hold to their rightful heir.” He predicted future events and gave me detailed advice. He said, “My terma teaching predicted you, and you will be of great benefit to the [[Nyingma]] school.” Then I requested, “Please, would you transcribe the activity sections of the [[Vajrakilaya]] teachings from the yellow paper scrolls you have discovered?” He replied, “We’ll see about that, but understand that now I’ve transferred my terma teachings to you, and it’s up to you to decide what you’ll do with them.”<br />
::Then he bestowed [[Jamgön Kongtrul Lodrö Tayé]]’s secret [[empowerment]] of [[Guru Dorje Drolö]]. He looked at me with eyes wide open and shooted, “Phat!” In that instant my body, perception, and mind became unimpeded, all notions of solidity disappeared. “That is the absolute wisdom empowerment. ''Supra tishta soha!'' ” Saying this, he tossed barely grains skyward. From that time on, my mind remained relaxed and open. I felt no need to boast about spending months and years in retreat; nor did I feel the need to focus forcefully in my meditation, nor cling to practice schedules. I knew the power of the lineage realization of absolute truth had been transferred to me. This karmically connected great teacher was none other than [[Guru Rinpoche]].<br />
<br />
==Writings==<br />
Among his main termas are:<br />
*[[Chime Soktik]]<br />
*Dorjé Purpa Yangsang Trinlé Chüdril (''rdo rje phur pa yang gsang phrin las bcud dril''), Condensed Essence of the Heart of Vajrakilaya<Ref> Khakhyap Dorje wrote an empowerment manual on this practice in 1916, at the request of Tertön Zilnön Namkhé Dorje. https://www.tbrc.org/#!rid=O00RNP205%7CO00RNP20501JW27779$W22081</Ref><br />
<br />
==Students==<br />
Among his many disciples were:<br />
*Drukgyal Orgyen Wangchuk (Wyl.'' 'brug rgyal o rgyan dbang phyug''), King of Bhutan (17 December 1907 – 26 August 1926)<br />
*[[Khakhyap Dorje]], Fifteenth Karmapa (1870/1-1921/2)<br />
*Tendzin Chökyi Gyaltsen (1894-1925), the 9th Pema Lingpa Sungtrul.<Ref>{{TBRC|P739|TBRC Profile}}</Ref><br />
*[[Dudjom Rinpoche]] (1904-1987)<br />
*Padma Shyepé Wangpo (Wyl. ''Padma bzhad pa’i dbang po'')<Ref>In his Record (of Teachings) Obtained Dudjom Rinpoche received four texts of teachings from Padma Shyepé Wangpo. (C. Cantwell, R. Mayer, ‘’The Creation and Transmission of a Textual Corpus in the Twentieth Century: The ‘Chi med srog thig’””, in Collectanea Himalayica 3, Indus Verlag, 2010).</Ref><Ref> Padma Shyepé Wangpo made textual addition to the Dorjé Purpa Yangsang Chüdril of Zilnön Namkhé Dorjé'.</Ref><br />
*Padma Chokzik Gyatso (Wyl. ''Padma mchog gzigs rgya mtsho'')<Ref> A Chokzik Gyatso, presumably the same student, is mentioned in Dudjom Rinpoche’s Record (of Teachings) Obtained. He is credited with texts related to [[Vajrasattva]] and [[Chakrasamvara]] cycles of Zilnön Namkhé Dorjé (C. Cantwell, R. Mayer, ‘’The Creation and Transmission of a Textual Corpus in the Twentieth Century: The ‘Chi med srog thig’””, in Collectanea Himalayica 3, Indus Verlag, 2010).</Ref><br />
<br />
==Incarnation==<br />
[[Image:Kutreng Nyipa Chöying Zangpo.jpg|thumb|150px|Kutreng Nyipa Chöying Zangpo, courtesy of Namkhai Tulku Lopchan]]<br />
Kutreng Nyipa Chöying Zangpo (Wyl. ''sku phreng gnyis pa chos dbyings bzang po'') was recognized as an incarnation of Zilnön Namkhé Dorjé.<br />
<br />
==Notes==<br />
<small><references/></small><br />
<br />
==External Links==<br />
*{{TBRC|P2746|TBRC Profile}}<br />
<br />
[[Category: Nyingma Masters]]</div>Yeshedorjehttps://www.rigpawiki.org/index.php?title=Ziln%C3%B6n_Namkh%C3%A9_Dorj%C3%A9&diff=93896Zilnön Namkhé Dorjé2023-11-11T13:25:43Z<p>Yeshedorje: /* Transmission of the Chime Soktik to Khakhyap Dorje, in the 1910's */</p>
<hr />
<div>[[Image:Zilnön Namkhé Dorjé.jpg|thumb|350px|Zilnön Namkhé Dorjé, courtesy of Namkhai Tulku Lopchan]]<br />
'''Zilnön Namkhé Dorjé''' ([[Wyl.]] ''zil gnon nam mkha'i rdo rje'') (1868-20th c.) was a [[tertön]] from [[Kham]], Tibet. One of his main [[terma]]s is the [[Chime Soktik]] which he transmitted first to [[Khakhyap Dorje]] and later fully transferred to [[Dudjom Rinpoche]] who made it the main [[long life practice]] of the [[Dudjom Tersar]] lineage.<br />
<br />
==Birth, Family, Recognition==<br />
Zilnön Namkhé Dorjé was recognized as an incarnation of [[Vairochana]] and of [[Nanam Dorje Dudjom]]<Ref>[[Khenpo Tsewang Dongyal]], ''Light of Fearless Indestructible Wisdom, The life and Legacy of Dudjom Rinpoche'', Snow Lion, 2008, p89.</Ref>.<br />
<br />
According to [[Gyatrul Rinpoche]]<Ref>Gyatrul Rinpoche, Chimed Tsog Thik: The Abbreviated Practice of the Immortal Essence, Los Angeles May, 1985.</Ref>:<br />
::The Chime Soktik originated at the time of [[Guru Rinpoche]], who traveled to Nepal with his Indian consort, [[Mandarava]], in order to accomplish immortality. They went to the cave way up in the mountains in Nepal, the famous long life [[Maratika cave]]. There in the cave they practiced for three years this particular method […]. After three years they achieved immortality, passing beyond death. The practice is very, very profound. While Guru Rinpoche and Mandarava were in the cave practicing, Buddha Amitayus, the Buddha of Long Life, actually came and gave the empowerment, transmissions, and teachings to them directly. The directness of his presence was just like pouring water from a full vase into an empty one. It was not a dream. After three years of retreat, practicing the long life methods in the cave, the two of them, Guru Rinpoche (Padmasambhava) and Mandarava his consort, both achieved the state of Buddha [[Amitayus]]: immortality. They passed out of the round of cyclic existence through the force of the practice to become fully enlightened. After this Guru Rinpoche travelled to Tibet, taking with him the scripture of the teachings that had been given to him by Amitayus. In Tibet he then decided to bury the teachings as a terma, and prophesized the time of its revelation, and the details surrounding that revelation. He gave the full transmissions to two of his main disciples, who were two of the original twentyfive disciples. One of them was Vairochana, and the other Nanam Dorje Dudjom. Afterwards, the termas were concealed physically as well as within the minds of the disciples.<br />
<br />
==Activity==<br />
===Revelation of the Dorjé Purpa Yangsang Trinlé Chüdril in 1902===<br />
In 1902, on the northern part of [[Pemakö]], southeast Tibet, on the slopes of the mountain Namchak Barwa<Ref>Namchak Barwa means Blazzing Meteoric Iron Mountain.</Ref>, Zilnön Namkhé Dorjé revealed a [[Vajrakilaya]] practice called Dorjé Purpa Yangsang Trinlé Chüdril (rdo rje phur pa yang gsang phrin las bcud dril), Condensed Essence of the Heart of Vajrakilaya. The terma revelation consisted of an image of Vajrakilaya and a yellow scroll (Wyl. shog ser)<Ref>C. Cantwell, R. Mayer, ‘’The Creation and Transmission of a Textual Corpus in the Twentieth Century: The ‘Chi med srog thig’””, in Collectanea Himalayica 3, Indus Verlag, 2010).</Ref>.<br />
<br />
===Revelation of the Chime Soktik in 1904===<br />
In 1904, in the Mönkha Sengé dzong caverns, the 'Mon Kha Lion Fortress cave of [[Yeshe Tsogyal]] associated with her Vajrakilaya practice, in Bhutan, Zilnön Namkhé Dorjé revealed the Chime Soktik as an ancillary practice of the Dorjé Purpa Yangsang Trinlé Chüdril<Ref>C. Cantwell, R. Mayer, ‘’The Creation and Transmission of a Textual Corpus in the Twentieth Century: The ‘Chi med srog thig’””, in Collectanea Himalayica 3, Indus Verlag, 2010).</Ref>.<br />
<br />
According to [[Gyatrul Rinpoche]]<Ref>Gyatrul Rinpoche, Chimed Tsog Thik: The Abbreviated Practice of the Immortal Essence, Los Angeles May, 1985.</Ref>:<br />
::At the end of the 19th century, these two disciples, [Vairochana and Nanam Dorje Dudjom reincarnated] in the form of one lama who was a great Tertön, known as Zilnön Namkai Dorje. Zilnön Namkai Dorjé went to Bhutan to the practice cave of Dakini [[Yeshe Tsogyal]] where he found this terma by pulling it out from behind a rock in the cave. This was not done in secrecy, but rather as a public treasure. This means that when it was revealed, it was revealed in the presence of many hundreds of people. All the people came to witness the revelation, at which time rainbows appeared in the sky, the sound of roaring dragons reverberated throughout space along with countless other wonders. Then for many years he kept the terma secret. It was meant to be revealed for the first time to the terma' s owner. That owner was Dudjom Rinpoche.<br />
<br />
According to [[Shenphen Dawa Rinpoche]], the revelation of the Chime Soktik happened symbolically on the exact birth year of Dudjom Rinpoche.<br />
<br />
===Transmission of the Chime Soktik to Khakhyap Dorje, in the 1910's===<br />
During the beginning of the 20th century, [[Khakhyap Dorje]], the Fifteenth Karmapa, became connected with Zilnön Namkhé Dorjé and received several empowerments, including those of the Dorjé Purpa Yangsang Trinlé Chüdril and of the Chime Soktik. The Fifteenth Karmapa later expanded and wrote several key texts on the Chime Soktik.<br />
<br />
===Transmission of the Chimé Soktik to Dudjom Rinpoche in 1925===<br />
In 1925<Ref>Khenpo Tsewang Dongyal announces 1925 as the year of this meeting and age 21 for Dudjom Rinpoche, Shenphen Dawa Rinpoche announces 1945 and age 41 for Dudjom Rinpoche for this meeting.</Ref>, Zilnön Namkhé Dorjé gave the empowerment of all his termas, including the Chime Soktik, to Dudjom Rinpoche who was then fourty-one years old and had been staying in [[Mindroling Monastery]] in [[Central Tibet]].<br />
According to [[Shenphen Dawa Rinpoche]], this beneficial meeting was foretold by Guru Rinpoche himself:<br />
<Ref>Shenpen Dawa Rinpoche, Teachings on the ‘Chime Sog Thig, The Abbreviated Practice of the Immortal Life Essence; The Essential Bindu of Deathlessness’, Yeshe Melong, 2015.</Ref><br />
::Guru Rinpoche, who hid these teachings, wrote instructions in the terma indicating that Dudjom Rinpoche would crown the discovery of this terma. Specifically, the gold secret scroll in the Dakini script instructed Zilnön Namkhé Dorjé' to give Dudjom Rinpoche these teachings along with the gold scroll, the empowerments and the pith instructions.<br />
::Similarly, my father Dudjom Rinpoche had a prophecy in his terma to meet Zilnön Namkhé Dorjé' from whom he would receive teachings that Guru Rinpoche had kept for him.<br />
<br />
According to the own words of Dudjom Rinpoche<Ref>[[Khenpo Tsewang Dongyal]], Light of Fearless Indestructible Wisdom, The life and Legacy of Dudjom Rinpoche, Snow Lion, 2008, p89.</Ref>:<br />
::On a impulse I went to see the Tertön Zilnön Namkhé Dorjé, and he received me with a joyful face. After a while he said, “I am old now, and I don’t know how long I have to live, but seeing you, I know that I will be able to pass the dharma treasures I hold to their rightful heir.” He predicted future events and gave me detailed advice. He said, “My terma teaching predicted you, and you will be of great benefit to the [[Nyingma]] school.” Then I requested, “Please, would you transcribe the activity sections of the [[Vajrakilaya]] teachings from the yellow paper scrolls you have discovered?” He replied, “We’ll see about that, but understand that now I’ve transferred my terma teachings to you, and it’s up to you to decide what you’ll do with them.”<br />
::Then he bestowed [[Jamgön Kongtrul Lodrö Tayé]]’s secret [[empowerment]] of [[Guru Dorje Drolö]]. He looked at me with eyes wide open and shooted, “Phat!” In that instant my body, perception, and mind became unimpeded, all notions of solidity disappeared. “That is the absolute wisdom empowerment. ''Supra tishta soha!'' ” Saying this, he tossed barely grains skyward. From that time on, my mind remained relaxed and open. I felt no need to boast about spending months and years in retreat; nor did I feel the need to focus forcefully in my meditation, nor cling to practice schedules. I knew the power of the lineage realization of absolute truth had been transferred to me. This karmically connected great teacher was none other than [[Guru Rinpoche]].<br />
<br />
==Writings==<br />
Among his main termas are:<br />
*[[Chime Soktik]]<br />
*Dorjé Purpa Yangsang Trinlé Chüdril (''rdo rje phur pa yang gsang phrin las bcud dril''), Condensed Essence of the Heart of Vajrakilaya<Ref> Khakhyap Dorje wrote an empowerment manual on this practice in 1916, at the request of Tertön Zilnön Namkhé Dorje. https://www.tbrc.org/#!rid=O00RNP205%7CO00RNP20501JW27779$W22081</Ref><br />
<br />
==Students==<br />
Among his many disciples were:<br />
*Drukgyal Orgyen Wangchuk (Wyl.'' 'brug rgyal o rgyan dbang phyug''), King of Bhutan (17 December 1907 – 26 August 1926)<br />
*[[Khakhyap Dorje]] (1870/1-1921/2)<br />
*Tendzin Chökyi Gyaltsen (1894-1925), the 9th Pema Lingpa Sungtrul.<Ref>{{TBRC|P739|TBRC Profile}}</Ref><br />
*[[Dudjom Rinpoche]] (1904-1987)<br />
*Padma Shyepé Wangpo (Wyl. ''Padma bzhad pa’i dbang po'')<Ref>In his Record (of Teachings) Obtained Dudjom Rinpoche received four texts of teachings from Padma Shyepé Wangpo. (C. Cantwell, R. Mayer, ‘’The Creation and Transmission of a Textual Corpus in the Twentieth Century: The ‘Chi med srog thig’””, in Collectanea Himalayica 3, Indus Verlag, 2010).</Ref><Ref> Padma Shyepé Wangpo made textual addition to the Dorjé Purpa Yangsang Chüdril of Zilnön Namkhé Dorjé'.</Ref><br />
*Padma Chokzik Gyatso (Wyl. ''Padma mchog gzigs rgya mtsho'')<Ref> A Chokzik Gyatso, presumably the same student, is mentioned in Dudjom Rinpoche’s Record (of Teachings) Obtained. He is credited with texts related to [[Vajrasattva]] and [[Chakrasamvara]] cycles of Zilnön Namkhé Dorjé (C. Cantwell, R. Mayer, ‘’The Creation and Transmission of a Textual Corpus in the Twentieth Century: The ‘Chi med srog thig’””, in Collectanea Himalayica 3, Indus Verlag, 2010).</Ref><br />
<br />
==Incarnation==<br />
[[Image:Kutreng Nyipa Chöying Zangpo.jpg|thumb|150px|Kutreng Nyipa Chöying Zangpo, courtesy of Namkhai Tulku Lopchan]]<br />
Kutreng Nyipa Chöying Zangpo (Wyl. ''sku phreng gnyis pa chos dbyings bzang po'') was recognized as an incarnation of Zilnön Namkhé Dorjé.<br />
<br />
==Notes==<br />
<small><references/></small><br />
<br />
==External Links==<br />
*{{TBRC|P2746|TBRC Profile}}<br />
<br />
[[Category: Nyingma Masters]]</div>Yeshedorjehttps://www.rigpawiki.org/index.php?title=Ziln%C3%B6n_Namkh%C3%A9_Dorj%C3%A9&diff=93895Zilnön Namkhé Dorjé2023-11-11T13:25:20Z<p>Yeshedorje: /* Transmission of the Chime Soktik to Khakhyap Dorje, in the 1910's */</p>
<hr />
<div>[[Image:Zilnön Namkhé Dorjé.jpg|thumb|350px|Zilnön Namkhé Dorjé, courtesy of Namkhai Tulku Lopchan]]<br />
'''Zilnön Namkhé Dorjé''' ([[Wyl.]] ''zil gnon nam mkha'i rdo rje'') (1868-20th c.) was a [[tertön]] from [[Kham]], Tibet. One of his main [[terma]]s is the [[Chime Soktik]] which he transmitted first to [[Khakhyap Dorje]] and later fully transferred to [[Dudjom Rinpoche]] who made it the main [[long life practice]] of the [[Dudjom Tersar]] lineage.<br />
<br />
==Birth, Family, Recognition==<br />
Zilnön Namkhé Dorjé was recognized as an incarnation of [[Vairochana]] and of [[Nanam Dorje Dudjom]]<Ref>[[Khenpo Tsewang Dongyal]], ''Light of Fearless Indestructible Wisdom, The life and Legacy of Dudjom Rinpoche'', Snow Lion, 2008, p89.</Ref>.<br />
<br />
According to [[Gyatrul Rinpoche]]<Ref>Gyatrul Rinpoche, Chimed Tsog Thik: The Abbreviated Practice of the Immortal Essence, Los Angeles May, 1985.</Ref>:<br />
::The Chime Soktik originated at the time of [[Guru Rinpoche]], who traveled to Nepal with his Indian consort, [[Mandarava]], in order to accomplish immortality. They went to the cave way up in the mountains in Nepal, the famous long life [[Maratika cave]]. There in the cave they practiced for three years this particular method […]. After three years they achieved immortality, passing beyond death. The practice is very, very profound. While Guru Rinpoche and Mandarava were in the cave practicing, Buddha Amitayus, the Buddha of Long Life, actually came and gave the empowerment, transmissions, and teachings to them directly. The directness of his presence was just like pouring water from a full vase into an empty one. It was not a dream. After three years of retreat, practicing the long life methods in the cave, the two of them, Guru Rinpoche (Padmasambhava) and Mandarava his consort, both achieved the state of Buddha [[Amitayus]]: immortality. They passed out of the round of cyclic existence through the force of the practice to become fully enlightened. After this Guru Rinpoche travelled to Tibet, taking with him the scripture of the teachings that had been given to him by Amitayus. In Tibet he then decided to bury the teachings as a terma, and prophesized the time of its revelation, and the details surrounding that revelation. He gave the full transmissions to two of his main disciples, who were two of the original twentyfive disciples. One of them was Vairochana, and the other Nanam Dorje Dudjom. Afterwards, the termas were concealed physically as well as within the minds of the disciples.<br />
<br />
==Activity==<br />
===Revelation of the Dorjé Purpa Yangsang Trinlé Chüdril in 1902===<br />
In 1902, on the northern part of [[Pemakö]], southeast Tibet, on the slopes of the mountain Namchak Barwa<Ref>Namchak Barwa means Blazzing Meteoric Iron Mountain.</Ref>, Zilnön Namkhé Dorjé revealed a [[Vajrakilaya]] practice called Dorjé Purpa Yangsang Trinlé Chüdril (rdo rje phur pa yang gsang phrin las bcud dril), Condensed Essence of the Heart of Vajrakilaya. The terma revelation consisted of an image of Vajrakilaya and a yellow scroll (Wyl. shog ser)<Ref>C. Cantwell, R. Mayer, ‘’The Creation and Transmission of a Textual Corpus in the Twentieth Century: The ‘Chi med srog thig’””, in Collectanea Himalayica 3, Indus Verlag, 2010).</Ref>.<br />
<br />
===Revelation of the Chime Soktik in 1904===<br />
In 1904, in the Mönkha Sengé dzong caverns, the 'Mon Kha Lion Fortress cave of [[Yeshe Tsogyal]] associated with her Vajrakilaya practice, in Bhutan, Zilnön Namkhé Dorjé revealed the Chime Soktik as an ancillary practice of the Dorjé Purpa Yangsang Trinlé Chüdril<Ref>C. Cantwell, R. Mayer, ‘’The Creation and Transmission of a Textual Corpus in the Twentieth Century: The ‘Chi med srog thig’””, in Collectanea Himalayica 3, Indus Verlag, 2010).</Ref>.<br />
<br />
According to [[Gyatrul Rinpoche]]<Ref>Gyatrul Rinpoche, Chimed Tsog Thik: The Abbreviated Practice of the Immortal Essence, Los Angeles May, 1985.</Ref>:<br />
::At the end of the 19th century, these two disciples, [Vairochana and Nanam Dorje Dudjom reincarnated] in the form of one lama who was a great Tertön, known as Zilnön Namkai Dorje. Zilnön Namkai Dorjé went to Bhutan to the practice cave of Dakini [[Yeshe Tsogyal]] where he found this terma by pulling it out from behind a rock in the cave. This was not done in secrecy, but rather as a public treasure. This means that when it was revealed, it was revealed in the presence of many hundreds of people. All the people came to witness the revelation, at which time rainbows appeared in the sky, the sound of roaring dragons reverberated throughout space along with countless other wonders. Then for many years he kept the terma secret. It was meant to be revealed for the first time to the terma' s owner. That owner was Dudjom Rinpoche.<br />
<br />
According to [[Shenphen Dawa Rinpoche]], the revelation of the Chime Soktik happened symbolically on the exact birth year of Dudjom Rinpoche.<br />
<br />
===Transmission of the Chime Soktik to Khakhyap Dorje, in the 1910's===<br />
During the beginning of the 20th century, [[Khakhyap Dorje]], the Fifteenth Karmapa, became connected with Zilnön Namkhé Dorjé and received several empowerments, including those of the Dorjé Purpa Yangsang Trinlé Chüdril and of the Chime Soktik. The fourteenth Karmapa later expanded and wrote several key texts on the Chime Soktik.<br />
<br />
===Transmission of the Chimé Soktik to Dudjom Rinpoche in 1925===<br />
In 1925<Ref>Khenpo Tsewang Dongyal announces 1925 as the year of this meeting and age 21 for Dudjom Rinpoche, Shenphen Dawa Rinpoche announces 1945 and age 41 for Dudjom Rinpoche for this meeting.</Ref>, Zilnön Namkhé Dorjé gave the empowerment of all his termas, including the Chime Soktik, to Dudjom Rinpoche who was then fourty-one years old and had been staying in [[Mindroling Monastery]] in [[Central Tibet]].<br />
According to [[Shenphen Dawa Rinpoche]], this beneficial meeting was foretold by Guru Rinpoche himself:<br />
<Ref>Shenpen Dawa Rinpoche, Teachings on the ‘Chime Sog Thig, The Abbreviated Practice of the Immortal Life Essence; The Essential Bindu of Deathlessness’, Yeshe Melong, 2015.</Ref><br />
::Guru Rinpoche, who hid these teachings, wrote instructions in the terma indicating that Dudjom Rinpoche would crown the discovery of this terma. Specifically, the gold secret scroll in the Dakini script instructed Zilnön Namkhé Dorjé' to give Dudjom Rinpoche these teachings along with the gold scroll, the empowerments and the pith instructions.<br />
::Similarly, my father Dudjom Rinpoche had a prophecy in his terma to meet Zilnön Namkhé Dorjé' from whom he would receive teachings that Guru Rinpoche had kept for him.<br />
<br />
According to the own words of Dudjom Rinpoche<Ref>[[Khenpo Tsewang Dongyal]], Light of Fearless Indestructible Wisdom, The life and Legacy of Dudjom Rinpoche, Snow Lion, 2008, p89.</Ref>:<br />
::On a impulse I went to see the Tertön Zilnön Namkhé Dorjé, and he received me with a joyful face. After a while he said, “I am old now, and I don’t know how long I have to live, but seeing you, I know that I will be able to pass the dharma treasures I hold to their rightful heir.” He predicted future events and gave me detailed advice. He said, “My terma teaching predicted you, and you will be of great benefit to the [[Nyingma]] school.” Then I requested, “Please, would you transcribe the activity sections of the [[Vajrakilaya]] teachings from the yellow paper scrolls you have discovered?” He replied, “We’ll see about that, but understand that now I’ve transferred my terma teachings to you, and it’s up to you to decide what you’ll do with them.”<br />
::Then he bestowed [[Jamgön Kongtrul Lodrö Tayé]]’s secret [[empowerment]] of [[Guru Dorje Drolö]]. He looked at me with eyes wide open and shooted, “Phat!” In that instant my body, perception, and mind became unimpeded, all notions of solidity disappeared. “That is the absolute wisdom empowerment. ''Supra tishta soha!'' ” Saying this, he tossed barely grains skyward. From that time on, my mind remained relaxed and open. I felt no need to boast about spending months and years in retreat; nor did I feel the need to focus forcefully in my meditation, nor cling to practice schedules. I knew the power of the lineage realization of absolute truth had been transferred to me. This karmically connected great teacher was none other than [[Guru Rinpoche]].<br />
<br />
==Writings==<br />
Among his main termas are:<br />
*[[Chime Soktik]]<br />
*Dorjé Purpa Yangsang Trinlé Chüdril (''rdo rje phur pa yang gsang phrin las bcud dril''), Condensed Essence of the Heart of Vajrakilaya<Ref> Khakhyap Dorje wrote an empowerment manual on this practice in 1916, at the request of Tertön Zilnön Namkhé Dorje. https://www.tbrc.org/#!rid=O00RNP205%7CO00RNP20501JW27779$W22081</Ref><br />
<br />
==Students==<br />
Among his many disciples were:<br />
*Drukgyal Orgyen Wangchuk (Wyl.'' 'brug rgyal o rgyan dbang phyug''), King of Bhutan (17 December 1907 – 26 August 1926)<br />
*[[Khakhyap Dorje]] (1870/1-1921/2)<br />
*Tendzin Chökyi Gyaltsen (1894-1925), the 9th Pema Lingpa Sungtrul.<Ref>{{TBRC|P739|TBRC Profile}}</Ref><br />
*[[Dudjom Rinpoche]] (1904-1987)<br />
*Padma Shyepé Wangpo (Wyl. ''Padma bzhad pa’i dbang po'')<Ref>In his Record (of Teachings) Obtained Dudjom Rinpoche received four texts of teachings from Padma Shyepé Wangpo. (C. Cantwell, R. Mayer, ‘’The Creation and Transmission of a Textual Corpus in the Twentieth Century: The ‘Chi med srog thig’””, in Collectanea Himalayica 3, Indus Verlag, 2010).</Ref><Ref> Padma Shyepé Wangpo made textual addition to the Dorjé Purpa Yangsang Chüdril of Zilnön Namkhé Dorjé'.</Ref><br />
*Padma Chokzik Gyatso (Wyl. ''Padma mchog gzigs rgya mtsho'')<Ref> A Chokzik Gyatso, presumably the same student, is mentioned in Dudjom Rinpoche’s Record (of Teachings) Obtained. He is credited with texts related to [[Vajrasattva]] and [[Chakrasamvara]] cycles of Zilnön Namkhé Dorjé (C. Cantwell, R. Mayer, ‘’The Creation and Transmission of a Textual Corpus in the Twentieth Century: The ‘Chi med srog thig’””, in Collectanea Himalayica 3, Indus Verlag, 2010).</Ref><br />
<br />
==Incarnation==<br />
[[Image:Kutreng Nyipa Chöying Zangpo.jpg|thumb|150px|Kutreng Nyipa Chöying Zangpo, courtesy of Namkhai Tulku Lopchan]]<br />
Kutreng Nyipa Chöying Zangpo (Wyl. ''sku phreng gnyis pa chos dbyings bzang po'') was recognized as an incarnation of Zilnön Namkhé Dorjé.<br />
<br />
==Notes==<br />
<small><references/></small><br />
<br />
==External Links==<br />
*{{TBRC|P2746|TBRC Profile}}<br />
<br />
[[Category: Nyingma Masters]]</div>Yeshedorjehttps://www.rigpawiki.org/index.php?title=Ziln%C3%B6n_Namkh%C3%A9_Dorj%C3%A9&diff=93894Zilnön Namkhé Dorjé2023-11-11T11:03:39Z<p>Yeshedorje: </p>
<hr />
<div>[[Image:Zilnön Namkhé Dorjé.jpg|thumb|350px|Zilnön Namkhé Dorjé, courtesy of Namkhai Tulku Lopchan]]<br />
'''Zilnön Namkhé Dorjé''' ([[Wyl.]] ''zil gnon nam mkha'i rdo rje'') (1868-20th c.) was a [[tertön]] from [[Kham]], Tibet. One of his main [[terma]]s is the [[Chime Soktik]] which he transmitted first to [[Khakhyap Dorje]] and later fully transferred to [[Dudjom Rinpoche]] who made it the main [[long life practice]] of the [[Dudjom Tersar]] lineage.<br />
<br />
==Birth, Family, Recognition==<br />
Zilnön Namkhé Dorjé was recognized as an incarnation of [[Vairochana]] and of [[Nanam Dorje Dudjom]]<Ref>[[Khenpo Tsewang Dongyal]], ''Light of Fearless Indestructible Wisdom, The life and Legacy of Dudjom Rinpoche'', Snow Lion, 2008, p89.</Ref>.<br />
<br />
According to [[Gyatrul Rinpoche]]<Ref>Gyatrul Rinpoche, Chimed Tsog Thik: The Abbreviated Practice of the Immortal Essence, Los Angeles May, 1985.</Ref>:<br />
::The Chime Soktik originated at the time of [[Guru Rinpoche]], who traveled to Nepal with his Indian consort, [[Mandarava]], in order to accomplish immortality. They went to the cave way up in the mountains in Nepal, the famous long life [[Maratika cave]]. There in the cave they practiced for three years this particular method […]. After three years they achieved immortality, passing beyond death. The practice is very, very profound. While Guru Rinpoche and Mandarava were in the cave practicing, Buddha Amitayus, the Buddha of Long Life, actually came and gave the empowerment, transmissions, and teachings to them directly. The directness of his presence was just like pouring water from a full vase into an empty one. It was not a dream. After three years of retreat, practicing the long life methods in the cave, the two of them, Guru Rinpoche (Padmasambhava) and Mandarava his consort, both achieved the state of Buddha [[Amitayus]]: immortality. They passed out of the round of cyclic existence through the force of the practice to become fully enlightened. After this Guru Rinpoche travelled to Tibet, taking with him the scripture of the teachings that had been given to him by Amitayus. In Tibet he then decided to bury the teachings as a terma, and prophesized the time of its revelation, and the details surrounding that revelation. He gave the full transmissions to two of his main disciples, who were two of the original twentyfive disciples. One of them was Vairochana, and the other Nanam Dorje Dudjom. Afterwards, the termas were concealed physically as well as within the minds of the disciples.<br />
<br />
==Activity==<br />
===Revelation of the Dorjé Purpa Yangsang Trinlé Chüdril in 1902===<br />
In 1902, on the northern part of [[Pemakö]], southeast Tibet, on the slopes of the mountain Namchak Barwa<Ref>Namchak Barwa means Blazzing Meteoric Iron Mountain.</Ref>, Zilnön Namkhé Dorjé revealed a [[Vajrakilaya]] practice called Dorjé Purpa Yangsang Trinlé Chüdril (rdo rje phur pa yang gsang phrin las bcud dril), Condensed Essence of the Heart of Vajrakilaya. The terma revelation consisted of an image of Vajrakilaya and a yellow scroll (Wyl. shog ser)<Ref>C. Cantwell, R. Mayer, ‘’The Creation and Transmission of a Textual Corpus in the Twentieth Century: The ‘Chi med srog thig’””, in Collectanea Himalayica 3, Indus Verlag, 2010).</Ref>.<br />
<br />
===Revelation of the Chime Soktik in 1904===<br />
In 1904, in the Mönkha Sengé dzong caverns, the 'Mon Kha Lion Fortress cave of [[Yeshe Tsogyal]] associated with her Vajrakilaya practice, in Bhutan, Zilnön Namkhé Dorjé revealed the Chime Soktik as an ancillary practice of the Dorjé Purpa Yangsang Trinlé Chüdril<Ref>C. Cantwell, R. Mayer, ‘’The Creation and Transmission of a Textual Corpus in the Twentieth Century: The ‘Chi med srog thig’””, in Collectanea Himalayica 3, Indus Verlag, 2010).</Ref>.<br />
<br />
According to [[Gyatrul Rinpoche]]<Ref>Gyatrul Rinpoche, Chimed Tsog Thik: The Abbreviated Practice of the Immortal Essence, Los Angeles May, 1985.</Ref>:<br />
::At the end of the 19th century, these two disciples, [Vairochana and Nanam Dorje Dudjom reincarnated] in the form of one lama who was a great Tertön, known as Zilnön Namkai Dorje. Zilnön Namkai Dorjé went to Bhutan to the practice cave of Dakini [[Yeshe Tsogyal]] where he found this terma by pulling it out from behind a rock in the cave. This was not done in secrecy, but rather as a public treasure. This means that when it was revealed, it was revealed in the presence of many hundreds of people. All the people came to witness the revelation, at which time rainbows appeared in the sky, the sound of roaring dragons reverberated throughout space along with countless other wonders. Then for many years he kept the terma secret. It was meant to be revealed for the first time to the terma' s owner. That owner was Dudjom Rinpoche.<br />
<br />
According to [[Shenphen Dawa Rinpoche]], the revelation of the Chime Soktik happened symbolically on the exact birth year of Dudjom Rinpoche.<br />
<br />
===Transmission of the Chime Soktik to Khakhyap Dorje, in the 1910's===<br />
During the beginning of the 20th century, [[Khakhyap Dorje]], the fourteenth Karmapa, became connected with Zilnön Namkhé Dorjé and received several empowerments, including those of the Dorjé Purpa Yangsang Trinlé Chüdril and of the Chime Soktik. The fourteenth Karmapa later expanded and wrote several key texts on the Chime Soktik.<br />
<br />
===Transmission of the Chimé Soktik to Dudjom Rinpoche in 1925===<br />
In 1925<Ref>Khenpo Tsewang Dongyal announces 1925 as the year of this meeting and age 21 for Dudjom Rinpoche, Shenphen Dawa Rinpoche announces 1945 and age 41 for Dudjom Rinpoche for this meeting.</Ref>, Zilnön Namkhé Dorjé gave the empowerment of all his termas, including the Chime Soktik, to Dudjom Rinpoche who was then fourty-one years old and had been staying in [[Mindroling Monastery]] in [[Central Tibet]].<br />
According to [[Shenphen Dawa Rinpoche]], this beneficial meeting was foretold by Guru Rinpoche himself:<br />
<Ref>Shenpen Dawa Rinpoche, Teachings on the ‘Chime Sog Thig, The Abbreviated Practice of the Immortal Life Essence; The Essential Bindu of Deathlessness’, Yeshe Melong, 2015.</Ref><br />
::Guru Rinpoche, who hid these teachings, wrote instructions in the terma indicating that Dudjom Rinpoche would crown the discovery of this terma. Specifically, the gold secret scroll in the Dakini script instructed Zilnön Namkhé Dorjé' to give Dudjom Rinpoche these teachings along with the gold scroll, the empowerments and the pith instructions.<br />
::Similarly, my father Dudjom Rinpoche had a prophecy in his terma to meet Zilnön Namkhé Dorjé' from whom he would receive teachings that Guru Rinpoche had kept for him.<br />
<br />
According to the own words of Dudjom Rinpoche<Ref>[[Khenpo Tsewang Dongyal]], Light of Fearless Indestructible Wisdom, The life and Legacy of Dudjom Rinpoche, Snow Lion, 2008, p89.</Ref>:<br />
::On a impulse I went to see the Tertön Zilnön Namkhé Dorjé, and he received me with a joyful face. After a while he said, “I am old now, and I don’t know how long I have to live, but seeing you, I know that I will be able to pass the dharma treasures I hold to their rightful heir.” He predicted future events and gave me detailed advice. He said, “My terma teaching predicted you, and you will be of great benefit to the [[Nyingma]] school.” Then I requested, “Please, would you transcribe the activity sections of the [[Vajrakilaya]] teachings from the yellow paper scrolls you have discovered?” He replied, “We’ll see about that, but understand that now I’ve transferred my terma teachings to you, and it’s up to you to decide what you’ll do with them.”<br />
::Then he bestowed [[Jamgön Kongtrul Lodrö Tayé]]’s secret [[empowerment]] of [[Guru Dorje Drolö]]. He looked at me with eyes wide open and shooted, “Phat!” In that instant my body, perception, and mind became unimpeded, all notions of solidity disappeared. “That is the absolute wisdom empowerment. ''Supra tishta soha!'' ” Saying this, he tossed barely grains skyward. From that time on, my mind remained relaxed and open. I felt no need to boast about spending months and years in retreat; nor did I feel the need to focus forcefully in my meditation, nor cling to practice schedules. I knew the power of the lineage realization of absolute truth had been transferred to me. This karmically connected great teacher was none other than [[Guru Rinpoche]].<br />
<br />
==Writings==<br />
Among his main termas are:<br />
*[[Chime Soktik]]<br />
*Dorjé Purpa Yangsang Trinlé Chüdril (''rdo rje phur pa yang gsang phrin las bcud dril''), Condensed Essence of the Heart of Vajrakilaya<Ref> Khakhyap Dorje wrote an empowerment manual on this practice in 1916, at the request of Tertön Zilnön Namkhé Dorje. https://www.tbrc.org/#!rid=O00RNP205%7CO00RNP20501JW27779$W22081</Ref><br />
<br />
==Students==<br />
Among his many disciples were:<br />
*Drukgyal Orgyen Wangchuk (Wyl.'' 'brug rgyal o rgyan dbang phyug''), King of Bhutan (17 December 1907 – 26 August 1926)<br />
*[[Khakhyap Dorje]] (1870/1-1921/2)<br />
*Tendzin Chökyi Gyaltsen (1894-1925), the 9th Pema Lingpa Sungtrul.<Ref>{{TBRC|P739|TBRC Profile}}</Ref><br />
*[[Dudjom Rinpoche]] (1904-1987)<br />
*Padma Shyepé Wangpo (Wyl. ''Padma bzhad pa’i dbang po'')<Ref>In his Record (of Teachings) Obtained Dudjom Rinpoche received four texts of teachings from Padma Shyepé Wangpo. (C. Cantwell, R. Mayer, ‘’The Creation and Transmission of a Textual Corpus in the Twentieth Century: The ‘Chi med srog thig’””, in Collectanea Himalayica 3, Indus Verlag, 2010).</Ref><Ref> Padma Shyepé Wangpo made textual addition to the Dorjé Purpa Yangsang Chüdril of Zilnön Namkhé Dorjé'.</Ref><br />
*Padma Chokzik Gyatso (Wyl. ''Padma mchog gzigs rgya mtsho'')<Ref> A Chokzik Gyatso, presumably the same student, is mentioned in Dudjom Rinpoche’s Record (of Teachings) Obtained. He is credited with texts related to [[Vajrasattva]] and [[Chakrasamvara]] cycles of Zilnön Namkhé Dorjé (C. Cantwell, R. Mayer, ‘’The Creation and Transmission of a Textual Corpus in the Twentieth Century: The ‘Chi med srog thig’””, in Collectanea Himalayica 3, Indus Verlag, 2010).</Ref><br />
<br />
==Incarnation==<br />
[[Image:Kutreng Nyipa Chöying Zangpo.jpg|thumb|150px|Kutreng Nyipa Chöying Zangpo, courtesy of Namkhai Tulku Lopchan]]<br />
Kutreng Nyipa Chöying Zangpo (Wyl. ''sku phreng gnyis pa chos dbyings bzang po'') was recognized as an incarnation of Zilnön Namkhé Dorjé.<br />
<br />
==Notes==<br />
<small><references/></small><br />
<br />
==External Links==<br />
*{{TBRC|P2746|TBRC Profile}}<br />
<br />
[[Category: Nyingma Masters]]</div>Yeshedorjehttps://www.rigpawiki.org/index.php?title=File:Kutreng_Nyipa_Ch%C3%B6ying_Zangpo.jpg&diff=93893File:Kutreng Nyipa Chöying Zangpo.jpg2023-11-11T11:02:57Z<p>Yeshedorje: </p>
<hr />
<div></div>Yeshedorjehttps://www.rigpawiki.org/index.php?title=Ziln%C3%B6n_Namkh%C3%A9_Dorj%C3%A9&diff=93892Zilnön Namkhé Dorjé2023-11-11T11:02:34Z<p>Yeshedorje: </p>
<hr />
<div>[[Image:Zilnön Namkhé Dorjé.jpg|thumb|350px|Zilnön Namkhé Dorjé, courtesy of Namkhai Tulku Lopchan]]<br />
'''Zilnön Namkhé Dorjé''' ([[Wyl.]] ''zil gnon nam mkha'i rdo rje'') (1868-20th c.) was a [[tertön]] from [[Kham]], Tibet. One of his main [[terma]]s is the [[Chime Soktik]] which he transmitted first to [[Khakhyap Dorje]] and later fully transferred to [[Dudjom Rinpoche]] who made it the main [[long life practice]] of the [[Dudjom Tersar]] lineage.<br />
<br />
==Birth, Family, Recognition==<br />
Zilnön Namkhé Dorjé was recognized as an incarnation of [[Vairochana]] and of [[Nanam Dorje Dudjom]]<Ref>[[Khenpo Tsewang Dongyal]], ''Light of Fearless Indestructible Wisdom, The life and Legacy of Dudjom Rinpoche'', Snow Lion, 2008, p89.</Ref>.<br />
<br />
According to [[Gyatrul Rinpoche]]<Ref>Gyatrul Rinpoche, Chimed Tsog Thik: The Abbreviated Practice of the Immortal Essence, Los Angeles May, 1985.</Ref>:<br />
::The Chime Soktik originated at the time of [[Guru Rinpoche]], who traveled to Nepal with his Indian consort, [[Mandarava]], in order to accomplish immortality. They went to the cave way up in the mountains in Nepal, the famous long life [[Maratika cave]]. There in the cave they practiced for three years this particular method […]. After three years they achieved immortality, passing beyond death. The practice is very, very profound. While Guru Rinpoche and Mandarava were in the cave practicing, Buddha Amitayus, the Buddha of Long Life, actually came and gave the empowerment, transmissions, and teachings to them directly. The directness of his presence was just like pouring water from a full vase into an empty one. It was not a dream. After three years of retreat, practicing the long life methods in the cave, the two of them, Guru Rinpoche (Padmasambhava) and Mandarava his consort, both achieved the state of Buddha [[Amitayus]]: immortality. They passed out of the round of cyclic existence through the force of the practice to become fully enlightened. After this Guru Rinpoche travelled to Tibet, taking with him the scripture of the teachings that had been given to him by Amitayus. In Tibet he then decided to bury the teachings as a terma, and prophesized the time of its revelation, and the details surrounding that revelation. He gave the full transmissions to two of his main disciples, who were two of the original twentyfive disciples. One of them was Vairochana, and the other Nanam Dorje Dudjom. Afterwards, the termas were concealed physically as well as within the minds of the disciples.<br />
<br />
==Activity==<br />
===Revelation of the Dorjé Purpa Yangsang Trinlé Chüdril in 1902===<br />
In 1902, on the northern part of [[Pemakö]], southeast Tibet, on the slopes of the mountain Namchak Barwa<Ref>Namchak Barwa means Blazzing Meteoric Iron Mountain.</Ref>, Zilnön Namkhé Dorjé revealed a [[Vajrakilaya]] practice called Dorjé Purpa Yangsang Trinlé Chüdril (rdo rje phur pa yang gsang phrin las bcud dril), Condensed Essence of the Heart of Vajrakilaya. The terma revelation consisted of an image of Vajrakilaya and a yellow scroll (Wyl. shog ser)<Ref>C. Cantwell, R. Mayer, ‘’The Creation and Transmission of a Textual Corpus in the Twentieth Century: The ‘Chi med srog thig’””, in Collectanea Himalayica 3, Indus Verlag, 2010).</Ref>.<br />
<br />
===Revelation of the Chime Soktik in 1904===<br />
In 1904, in the Mönkha Sengé dzong caverns, the 'Mon Kha Lion Fortress cave of [[Yeshe Tsogyal]] associated with her Vajrakilaya practice, in Bhutan, Zilnön Namkhé Dorjé revealed the Chime Soktik as an ancillary practice of the Dorjé Purpa Yangsang Trinlé Chüdril<Ref>C. Cantwell, R. Mayer, ‘’The Creation and Transmission of a Textual Corpus in the Twentieth Century: The ‘Chi med srog thig’””, in Collectanea Himalayica 3, Indus Verlag, 2010).</Ref>.<br />
<br />
According to [[Gyatrul Rinpoche]]<Ref>Gyatrul Rinpoche, Chimed Tsog Thik: The Abbreviated Practice of the Immortal Essence, Los Angeles May, 1985.</Ref>:<br />
::At the end of the 19th century, these two disciples, [Vairochana and Nanam Dorje Dudjom reincarnated] in the form of one lama who was a great Tertön, known as Zilnön Namkai Dorje. Zilnön Namkai Dorjé went to Bhutan to the practice cave of Dakini [[Yeshe Tsogyal]] where he found this terma by pulling it out from behind a rock in the cave. This was not done in secrecy, but rather as a public treasure. This means that when it was revealed, it was revealed in the presence of many hundreds of people. All the people came to witness the revelation, at which time rainbows appeared in the sky, the sound of roaring dragons reverberated throughout space along with countless other wonders. Then for many years he kept the terma secret. It was meant to be revealed for the first time to the terma' s owner. That owner was Dudjom Rinpoche.<br />
<br />
According to [[Shenphen Dawa Rinpoche]], the revelation of the Chime Soktik happened symbolically on the exact birth year of Dudjom Rinpoche.<br />
<br />
===Transmission of the Chime Soktik to Khakhyap Dorje, in the 1910's===<br />
During the beginning of the 20th century, [[Khakhyap Dorje]], the fourteenth Karmapa, became connected with Zilnön Namkhé Dorjé and received several empowerments, including those of the Dorjé Purpa Yangsang Trinlé Chüdril and of the Chime Soktik. The fourteenth Karmapa later expanded and wrote several key texts on the Chime Soktik.<br />
<br />
===Transmission of the Chimé Soktik to Dudjom Rinpoche in 1925===<br />
In 1925<Ref>Khenpo Tsewang Dongyal announces 1925 as the year of this meeting and age 21 for Dudjom Rinpoche, Shenphen Dawa Rinpoche announces 1945 and age 41 for Dudjom Rinpoche for this meeting.</Ref>, Zilnön Namkhé Dorjé gave the empowerment of all his termas, including the Chime Soktik, to Dudjom Rinpoche who was then fourty-one years old and had been staying in [[Mindroling Monastery]] in [[Central Tibet]].<br />
According to [[Shenphen Dawa Rinpoche]], this beneficial meeting was foretold by Guru Rinpoche himself:<br />
<Ref>Shenpen Dawa Rinpoche, Teachings on the ‘Chime Sog Thig, The Abbreviated Practice of the Immortal Life Essence; The Essential Bindu of Deathlessness’, Yeshe Melong, 2015.</Ref><br />
::Guru Rinpoche, who hid these teachings, wrote instructions in the terma indicating that Dudjom Rinpoche would crown the discovery of this terma. Specifically, the gold secret scroll in the Dakini script instructed Zilnön Namkhé Dorjé' to give Dudjom Rinpoche these teachings along with the gold scroll, the empowerments and the pith instructions.<br />
::Similarly, my father Dudjom Rinpoche had a prophecy in his terma to meet Zilnön Namkhé Dorjé' from whom he would receive teachings that Guru Rinpoche had kept for him.<br />
<br />
According to the own words of Dudjom Rinpoche<Ref>[[Khenpo Tsewang Dongyal]], Light of Fearless Indestructible Wisdom, The life and Legacy of Dudjom Rinpoche, Snow Lion, 2008, p89.</Ref>:<br />
::On a impulse I went to see the Tertön Zilnön Namkhé Dorjé, and he received me with a joyful face. After a while he said, “I am old now, and I don’t know how long I have to live, but seeing you, I know that I will be able to pass the dharma treasures I hold to their rightful heir.” He predicted future events and gave me detailed advice. He said, “My terma teaching predicted you, and you will be of great benefit to the [[Nyingma]] school.” Then I requested, “Please, would you transcribe the activity sections of the [[Vajrakilaya]] teachings from the yellow paper scrolls you have discovered?” He replied, “We’ll see about that, but understand that now I’ve transferred my terma teachings to you, and it’s up to you to decide what you’ll do with them.”<br />
::Then he bestowed [[Jamgön Kongtrul Lodrö Tayé]]’s secret [[empowerment]] of [[Guru Dorje Drolö]]. He looked at me with eyes wide open and shooted, “Phat!” In that instant my body, perception, and mind became unimpeded, all notions of solidity disappeared. “That is the absolute wisdom empowerment. ''Supra tishta soha!'' ” Saying this, he tossed barely grains skyward. From that time on, my mind remained relaxed and open. I felt no need to boast about spending months and years in retreat; nor did I feel the need to focus forcefully in my meditation, nor cling to practice schedules. I knew the power of the lineage realization of absolute truth had been transferred to me. This karmically connected great teacher was none other than [[Guru Rinpoche]].<br />
<br />
==Writings==<br />
Among his main termas are:<br />
*[[Chime Soktik]]<br />
*Dorjé Purpa Yangsang Trinlé Chüdril (''rdo rje phur pa yang gsang phrin las bcud dril''), Condensed Essence of the Heart of Vajrakilaya<Ref> Khakhyap Dorje wrote an empowerment manual on this practice in 1916, at the request of Tertön Zilnön Namkhé Dorje. https://www.tbrc.org/#!rid=O00RNP205%7CO00RNP20501JW27779$W22081</Ref><br />
<br />
==Students==<br />
Among his many disciples were:<br />
*Drukgyal Orgyen Wangchuk (Wyl.'' 'brug rgyal o rgyan dbang phyug''), King of Bhutan (17 December 1907 – 26 August 1926)<br />
*[[Khakhyap Dorje]] (1870/1-1921/2)<br />
*Tendzin Chökyi Gyaltsen (1894-1925), the 9th Pema Lingpa Sungtrul.<Ref>{{TBRC|P739|TBRC Profile}}</Ref><br />
*[[Dudjom Rinpoche]] (1904-1987)<br />
*Padma Shyepé Wangpo (Wyl. ''Padma bzhad pa’i dbang po'')<Ref>In his Record (of Teachings) Obtained Dudjom Rinpoche received four texts of teachings from Padma Shyepé Wangpo. (C. Cantwell, R. Mayer, ‘’The Creation and Transmission of a Textual Corpus in the Twentieth Century: The ‘Chi med srog thig’””, in Collectanea Himalayica 3, Indus Verlag, 2010).</Ref><Ref> Padma Shyepé Wangpo made textual addition to the Dorjé Purpa Yangsang Chüdril of Zilnön Namkhé Dorjé'.</Ref><br />
*Padma Chokzik Gyatso (Wyl. ''Padma mchog gzigs rgya mtsho'')<Ref> A Chokzik Gyatso, presumably the same student, is mentioned in Dudjom Rinpoche’s Record (of Teachings) Obtained. He is credited with texts related to [[Vajrasattva]] and [[Chakrasamvara]] cycles of Zilnön Namkhé Dorjé (C. Cantwell, R. Mayer, ‘’The Creation and Transmission of a Textual Corpus in the Twentieth Century: The ‘Chi med srog thig’””, in Collectanea Himalayica 3, Indus Verlag, 2010).</Ref><br />
<br />
==Incarnation==<br />
Kutreng Nyipa Chöying Zangpo (Wyl. ''sku phreng gnyis pa chos dbyings bzang po'') was recognized as an incarnation of Zilnön Namkhé Dorjé.<br />
<br />
==Notes==<br />
<small><references/></small><br />
<br />
==External Links==<br />
*{{TBRC|P2746|TBRC Profile}}<br />
<br />
[[Category: Nyingma Masters]]</div>Yeshedorjehttps://www.rigpawiki.org/index.php?title=Ziln%C3%B6n_Namkh%C3%A9_Dorj%C3%A9&diff=93891Zilnön Namkhé Dorjé2023-11-11T11:02:07Z<p>Yeshedorje: /* Students */</p>
<hr />
<div>[[Image:Zilnön Namkhé Dorjé.jpg|thumb|350px|Zilnön Namkhé Dorjé, courtesy of Namkhai Tulku Lopchan]]<br />
<br />
'''Zilnön Namkhé Dorjé''' ([[Wyl.]] ''zil gnon nam mkha'i rdo rje'') (1868-20th c.) was a [[tertön]] from [[Kham]], Tibet. One of his main [[terma]]s is the [[Chime Soktik]] which he transmitted first to [[Khakhyap Dorje]] and later fully transferred to [[Dudjom Rinpoche]] who made it the main [[long life practice]] of the [[Dudjom Tersar]] lineage.<br />
<br />
==Birth, Family, Recognition==<br />
Zilnön Namkhé Dorjé was recognized as an incarnation of [[Vairochana]] and of [[Nanam Dorje Dudjom]]<Ref>[[Khenpo Tsewang Dongyal]], ''Light of Fearless Indestructible Wisdom, The life and Legacy of Dudjom Rinpoche'', Snow Lion, 2008, p89.</Ref>.<br />
<br />
According to [[Gyatrul Rinpoche]]<Ref>Gyatrul Rinpoche, Chimed Tsog Thik: The Abbreviated Practice of the Immortal Essence, Los Angeles May, 1985.</Ref>:<br />
::The Chime Soktik originated at the time of [[Guru Rinpoche]], who traveled to Nepal with his Indian consort, [[Mandarava]], in order to accomplish immortality. They went to the cave way up in the mountains in Nepal, the famous long life [[Maratika cave]]. There in the cave they practiced for three years this particular method […]. After three years they achieved immortality, passing beyond death. The practice is very, very profound. While Guru Rinpoche and Mandarava were in the cave practicing, Buddha Amitayus, the Buddha of Long Life, actually came and gave the empowerment, transmissions, and teachings to them directly. The directness of his presence was just like pouring water from a full vase into an empty one. It was not a dream. After three years of retreat, practicing the long life methods in the cave, the two of them, Guru Rinpoche (Padmasambhava) and Mandarava his consort, both achieved the state of Buddha [[Amitayus]]: immortality. They passed out of the round of cyclic existence through the force of the practice to become fully enlightened. After this Guru Rinpoche travelled to Tibet, taking with him the scripture of the teachings that had been given to him by Amitayus. In Tibet he then decided to bury the teachings as a terma, and prophesized the time of its revelation, and the details surrounding that revelation. He gave the full transmissions to two of his main disciples, who were two of the original twentyfive disciples. One of them was Vairochana, and the other Nanam Dorje Dudjom. Afterwards, the termas were concealed physically as well as within the minds of the disciples.<br />
<br />
==Activity==<br />
===Revelation of the Dorjé Purpa Yangsang Trinlé Chüdril in 1902===<br />
In 1902, on the northern part of [[Pemakö]], southeast Tibet, on the slopes of the mountain Namchak Barwa<Ref>Namchak Barwa means Blazzing Meteoric Iron Mountain.</Ref>, Zilnön Namkhé Dorjé revealed a [[Vajrakilaya]] practice called Dorjé Purpa Yangsang Trinlé Chüdril (rdo rje phur pa yang gsang phrin las bcud dril), Condensed Essence of the Heart of Vajrakilaya. The terma revelation consisted of an image of Vajrakilaya and a yellow scroll (Wyl. shog ser)<Ref>C. Cantwell, R. Mayer, ‘’The Creation and Transmission of a Textual Corpus in the Twentieth Century: The ‘Chi med srog thig’””, in Collectanea Himalayica 3, Indus Verlag, 2010).</Ref>.<br />
<br />
===Revelation of the Chime Soktik in 1904===<br />
In 1904, in the Mönkha Sengé dzong caverns, the 'Mon Kha Lion Fortress cave of [[Yeshe Tsogyal]] associated with her Vajrakilaya practice, in Bhutan, Zilnön Namkhé Dorjé revealed the Chime Soktik as an ancillary practice of the Dorjé Purpa Yangsang Trinlé Chüdril<Ref>C. Cantwell, R. Mayer, ‘’The Creation and Transmission of a Textual Corpus in the Twentieth Century: The ‘Chi med srog thig’””, in Collectanea Himalayica 3, Indus Verlag, 2010).</Ref>.<br />
<br />
According to [[Gyatrul Rinpoche]]<Ref>Gyatrul Rinpoche, Chimed Tsog Thik: The Abbreviated Practice of the Immortal Essence, Los Angeles May, 1985.</Ref>:<br />
::At the end of the 19th century, these two disciples, [Vairochana and Nanam Dorje Dudjom reincarnated] in the form of one lama who was a great Tertön, known as Zilnön Namkai Dorje. Zilnön Namkai Dorjé went to Bhutan to the practice cave of Dakini [[Yeshe Tsogyal]] where he found this terma by pulling it out from behind a rock in the cave. This was not done in secrecy, but rather as a public treasure. This means that when it was revealed, it was revealed in the presence of many hundreds of people. All the people came to witness the revelation, at which time rainbows appeared in the sky, the sound of roaring dragons reverberated throughout space along with countless other wonders. Then for many years he kept the terma secret. It was meant to be revealed for the first time to the terma' s owner. That owner was Dudjom Rinpoche.<br />
<br />
According to [[Shenphen Dawa Rinpoche]], the revelation of the Chime Soktik happened symbolically on the exact birth year of Dudjom Rinpoche.<br />
<br />
===Transmission of the Chime Soktik to Khakhyap Dorje, in the 1910's===<br />
During the beginning of the 20th century, [[Khakhyap Dorje]], the fourteenth Karmapa, became connected with Zilnön Namkhé Dorjé and received several empowerments, including those of the Dorjé Purpa Yangsang Trinlé Chüdril and of the Chime Soktik. The fourteenth Karmapa later expanded and wrote several key texts on the Chime Soktik.<br />
<br />
===Transmission of the Chimé Soktik to Dudjom Rinpoche in 1925===<br />
In 1925<Ref>Khenpo Tsewang Dongyal announces 1925 as the year of this meeting and age 21 for Dudjom Rinpoche, Shenphen Dawa Rinpoche announces 1945 and age 41 for Dudjom Rinpoche for this meeting.</Ref>, Zilnön Namkhé Dorjé gave the empowerment of all his termas, including the Chime Soktik, to Dudjom Rinpoche who was then fourty-one years old and had been staying in [[Mindroling Monastery]] in [[Central Tibet]].<br />
According to [[Shenphen Dawa Rinpoche]], this beneficial meeting was foretold by Guru Rinpoche himself:<br />
<Ref>Shenpen Dawa Rinpoche, Teachings on the ‘Chime Sog Thig, The Abbreviated Practice of the Immortal Life Essence; The Essential Bindu of Deathlessness’, Yeshe Melong, 2015.</Ref><br />
::Guru Rinpoche, who hid these teachings, wrote instructions in the terma indicating that Dudjom Rinpoche would crown the discovery of this terma. Specifically, the gold secret scroll in the Dakini script instructed Zilnön Namkhé Dorjé' to give Dudjom Rinpoche these teachings along with the gold scroll, the empowerments and the pith instructions.<br />
::Similarly, my father Dudjom Rinpoche had a prophecy in his terma to meet Zilnön Namkhé Dorjé' from whom he would receive teachings that Guru Rinpoche had kept for him.<br />
<br />
According to the own words of Dudjom Rinpoche<Ref>[[Khenpo Tsewang Dongyal]], Light of Fearless Indestructible Wisdom, The life and Legacy of Dudjom Rinpoche, Snow Lion, 2008, p89.</Ref>:<br />
::On a impulse I went to see the Tertön Zilnön Namkhé Dorjé, and he received me with a joyful face. After a while he said, “I am old now, and I don’t know how long I have to live, but seeing you, I know that I will be able to pass the dharma treasures I hold to their rightful heir.” He predicted future events and gave me detailed advice. He said, “My terma teaching predicted you, and you will be of great benefit to the [[Nyingma]] school.” Then I requested, “Please, would you transcribe the activity sections of the [[Vajrakilaya]] teachings from the yellow paper scrolls you have discovered?” He replied, “We’ll see about that, but understand that now I’ve transferred my terma teachings to you, and it’s up to you to decide what you’ll do with them.”<br />
::Then he bestowed [[Jamgön Kongtrul Lodrö Tayé]]’s secret [[empowerment]] of [[Guru Dorje Drolö]]. He looked at me with eyes wide open and shooted, “Phat!” In that instant my body, perception, and mind became unimpeded, all notions of solidity disappeared. “That is the absolute wisdom empowerment. ''Supra tishta soha!'' ” Saying this, he tossed barely grains skyward. From that time on, my mind remained relaxed and open. I felt no need to boast about spending months and years in retreat; nor did I feel the need to focus forcefully in my meditation, nor cling to practice schedules. I knew the power of the lineage realization of absolute truth had been transferred to me. This karmically connected great teacher was none other than [[Guru Rinpoche]].<br />
<br />
==Writings==<br />
Among his main termas are:<br />
*[[Chime Soktik]]<br />
*Dorjé Purpa Yangsang Trinlé Chüdril (''rdo rje phur pa yang gsang phrin las bcud dril''), Condensed Essence of the Heart of Vajrakilaya<Ref> Khakhyap Dorje wrote an empowerment manual on this practice in 1916, at the request of Tertön Zilnön Namkhé Dorje. https://www.tbrc.org/#!rid=O00RNP205%7CO00RNP20501JW27779$W22081</Ref><br />
<br />
==Students==<br />
Among his many disciples were:<br />
*Drukgyal Orgyen Wangchuk (Wyl.'' 'brug rgyal o rgyan dbang phyug''), King of Bhutan (17 December 1907 – 26 August 1926)<br />
*[[Khakhyap Dorje]] (1870/1-1921/2)<br />
*Tendzin Chökyi Gyaltsen (1894-1925), the 9th Pema Lingpa Sungtrul.<Ref>{{TBRC|P739|TBRC Profile}}</Ref><br />
*[[Dudjom Rinpoche]] (1904-1987)<br />
*Padma Shyepé Wangpo (Wyl. ''Padma bzhad pa’i dbang po'')<Ref>In his Record (of Teachings) Obtained Dudjom Rinpoche received four texts of teachings from Padma Shyepé Wangpo. (C. Cantwell, R. Mayer, ‘’The Creation and Transmission of a Textual Corpus in the Twentieth Century: The ‘Chi med srog thig’””, in Collectanea Himalayica 3, Indus Verlag, 2010).</Ref><Ref> Padma Shyepé Wangpo made textual addition to the Dorjé Purpa Yangsang Chüdril of Zilnön Namkhé Dorjé'.</Ref><br />
*Padma Chokzik Gyatso (Wyl. ''Padma mchog gzigs rgya mtsho'')<Ref> A Chokzik Gyatso, presumably the same student, is mentioned in Dudjom Rinpoche’s Record (of Teachings) Obtained. He is credited with texts related to [[Vajrasattva]] and [[Chakrasamvara]] cycles of Zilnön Namkhé Dorjé (C. Cantwell, R. Mayer, ‘’The Creation and Transmission of a Textual Corpus in the Twentieth Century: The ‘Chi med srog thig’””, in Collectanea Himalayica 3, Indus Verlag, 2010).</Ref><br />
<br />
==Incarnation==<br />
Kutreng Nyipa Chöying Zangpo (Wyl. ''sku phreng gnyis pa chos dbyings bzang po'') was recognized as an incarnation of Zilnön Namkhé Dorjé.<br />
<br />
==Notes==<br />
<small><references/></small><br />
<br />
==External Links==<br />
*{{TBRC|P2746|TBRC Profile}}<br />
<br />
[[Category: Nyingma Masters]]</div>Yeshedorjehttps://www.rigpawiki.org/index.php?title=Ziln%C3%B6n_Namkh%C3%A9_Dorj%C3%A9&diff=93890Zilnön Namkhé Dorjé2023-11-11T11:00:38Z<p>Yeshedorje: /* Students */</p>
<hr />
<div>[[Image:Zilnön Namkhé Dorjé.jpg|thumb|350px|Zilnön Namkhé Dorjé, courtesy of Namkhai Tulku Lopchan]]<br />
<br />
'''Zilnön Namkhé Dorjé''' ([[Wyl.]] ''zil gnon nam mkha'i rdo rje'') (1868-20th c.) was a [[tertön]] from [[Kham]], Tibet. One of his main [[terma]]s is the [[Chime Soktik]] which he transmitted first to [[Khakhyap Dorje]] and later fully transferred to [[Dudjom Rinpoche]] who made it the main [[long life practice]] of the [[Dudjom Tersar]] lineage.<br />
<br />
==Birth, Family, Recognition==<br />
Zilnön Namkhé Dorjé was recognized as an incarnation of [[Vairochana]] and of [[Nanam Dorje Dudjom]]<Ref>[[Khenpo Tsewang Dongyal]], ''Light of Fearless Indestructible Wisdom, The life and Legacy of Dudjom Rinpoche'', Snow Lion, 2008, p89.</Ref>.<br />
<br />
According to [[Gyatrul Rinpoche]]<Ref>Gyatrul Rinpoche, Chimed Tsog Thik: The Abbreviated Practice of the Immortal Essence, Los Angeles May, 1985.</Ref>:<br />
::The Chime Soktik originated at the time of [[Guru Rinpoche]], who traveled to Nepal with his Indian consort, [[Mandarava]], in order to accomplish immortality. They went to the cave way up in the mountains in Nepal, the famous long life [[Maratika cave]]. There in the cave they practiced for three years this particular method […]. After three years they achieved immortality, passing beyond death. The practice is very, very profound. While Guru Rinpoche and Mandarava were in the cave practicing, Buddha Amitayus, the Buddha of Long Life, actually came and gave the empowerment, transmissions, and teachings to them directly. The directness of his presence was just like pouring water from a full vase into an empty one. It was not a dream. After three years of retreat, practicing the long life methods in the cave, the two of them, Guru Rinpoche (Padmasambhava) and Mandarava his consort, both achieved the state of Buddha [[Amitayus]]: immortality. They passed out of the round of cyclic existence through the force of the practice to become fully enlightened. After this Guru Rinpoche travelled to Tibet, taking with him the scripture of the teachings that had been given to him by Amitayus. In Tibet he then decided to bury the teachings as a terma, and prophesized the time of its revelation, and the details surrounding that revelation. He gave the full transmissions to two of his main disciples, who were two of the original twentyfive disciples. One of them was Vairochana, and the other Nanam Dorje Dudjom. Afterwards, the termas were concealed physically as well as within the minds of the disciples.<br />
<br />
==Activity==<br />
===Revelation of the Dorjé Purpa Yangsang Trinlé Chüdril in 1902===<br />
In 1902, on the northern part of [[Pemakö]], southeast Tibet, on the slopes of the mountain Namchak Barwa<Ref>Namchak Barwa means Blazzing Meteoric Iron Mountain.</Ref>, Zilnön Namkhé Dorjé revealed a [[Vajrakilaya]] practice called Dorjé Purpa Yangsang Trinlé Chüdril (rdo rje phur pa yang gsang phrin las bcud dril), Condensed Essence of the Heart of Vajrakilaya. The terma revelation consisted of an image of Vajrakilaya and a yellow scroll (Wyl. shog ser)<Ref>C. Cantwell, R. Mayer, ‘’The Creation and Transmission of a Textual Corpus in the Twentieth Century: The ‘Chi med srog thig’””, in Collectanea Himalayica 3, Indus Verlag, 2010).</Ref>.<br />
<br />
===Revelation of the Chime Soktik in 1904===<br />
In 1904, in the Mönkha Sengé dzong caverns, the 'Mon Kha Lion Fortress cave of [[Yeshe Tsogyal]] associated with her Vajrakilaya practice, in Bhutan, Zilnön Namkhé Dorjé revealed the Chime Soktik as an ancillary practice of the Dorjé Purpa Yangsang Trinlé Chüdril<Ref>C. Cantwell, R. Mayer, ‘’The Creation and Transmission of a Textual Corpus in the Twentieth Century: The ‘Chi med srog thig’””, in Collectanea Himalayica 3, Indus Verlag, 2010).</Ref>.<br />
<br />
According to [[Gyatrul Rinpoche]]<Ref>Gyatrul Rinpoche, Chimed Tsog Thik: The Abbreviated Practice of the Immortal Essence, Los Angeles May, 1985.</Ref>:<br />
::At the end of the 19th century, these two disciples, [Vairochana and Nanam Dorje Dudjom reincarnated] in the form of one lama who was a great Tertön, known as Zilnön Namkai Dorje. Zilnön Namkai Dorjé went to Bhutan to the practice cave of Dakini [[Yeshe Tsogyal]] where he found this terma by pulling it out from behind a rock in the cave. This was not done in secrecy, but rather as a public treasure. This means that when it was revealed, it was revealed in the presence of many hundreds of people. All the people came to witness the revelation, at which time rainbows appeared in the sky, the sound of roaring dragons reverberated throughout space along with countless other wonders. Then for many years he kept the terma secret. It was meant to be revealed for the first time to the terma' s owner. That owner was Dudjom Rinpoche.<br />
<br />
According to [[Shenphen Dawa Rinpoche]], the revelation of the Chime Soktik happened symbolically on the exact birth year of Dudjom Rinpoche.<br />
<br />
===Transmission of the Chime Soktik to Khakhyap Dorje, in the 1910's===<br />
During the beginning of the 20th century, [[Khakhyap Dorje]], the fourteenth Karmapa, became connected with Zilnön Namkhé Dorjé and received several empowerments, including those of the Dorjé Purpa Yangsang Trinlé Chüdril and of the Chime Soktik. The fourteenth Karmapa later expanded and wrote several key texts on the Chime Soktik.<br />
<br />
===Transmission of the Chimé Soktik to Dudjom Rinpoche in 1925===<br />
In 1925<Ref>Khenpo Tsewang Dongyal announces 1925 as the year of this meeting and age 21 for Dudjom Rinpoche, Shenphen Dawa Rinpoche announces 1945 and age 41 for Dudjom Rinpoche for this meeting.</Ref>, Zilnön Namkhé Dorjé gave the empowerment of all his termas, including the Chime Soktik, to Dudjom Rinpoche who was then fourty-one years old and had been staying in [[Mindroling Monastery]] in [[Central Tibet]].<br />
According to [[Shenphen Dawa Rinpoche]], this beneficial meeting was foretold by Guru Rinpoche himself:<br />
<Ref>Shenpen Dawa Rinpoche, Teachings on the ‘Chime Sog Thig, The Abbreviated Practice of the Immortal Life Essence; The Essential Bindu of Deathlessness’, Yeshe Melong, 2015.</Ref><br />
::Guru Rinpoche, who hid these teachings, wrote instructions in the terma indicating that Dudjom Rinpoche would crown the discovery of this terma. Specifically, the gold secret scroll in the Dakini script instructed Zilnön Namkhé Dorjé' to give Dudjom Rinpoche these teachings along with the gold scroll, the empowerments and the pith instructions.<br />
::Similarly, my father Dudjom Rinpoche had a prophecy in his terma to meet Zilnön Namkhé Dorjé' from whom he would receive teachings that Guru Rinpoche had kept for him.<br />
<br />
According to the own words of Dudjom Rinpoche<Ref>[[Khenpo Tsewang Dongyal]], Light of Fearless Indestructible Wisdom, The life and Legacy of Dudjom Rinpoche, Snow Lion, 2008, p89.</Ref>:<br />
::On a impulse I went to see the Tertön Zilnön Namkhé Dorjé, and he received me with a joyful face. After a while he said, “I am old now, and I don’t know how long I have to live, but seeing you, I know that I will be able to pass the dharma treasures I hold to their rightful heir.” He predicted future events and gave me detailed advice. He said, “My terma teaching predicted you, and you will be of great benefit to the [[Nyingma]] school.” Then I requested, “Please, would you transcribe the activity sections of the [[Vajrakilaya]] teachings from the yellow paper scrolls you have discovered?” He replied, “We’ll see about that, but understand that now I’ve transferred my terma teachings to you, and it’s up to you to decide what you’ll do with them.”<br />
::Then he bestowed [[Jamgön Kongtrul Lodrö Tayé]]’s secret [[empowerment]] of [[Guru Dorje Drolö]]. He looked at me with eyes wide open and shooted, “Phat!” In that instant my body, perception, and mind became unimpeded, all notions of solidity disappeared. “That is the absolute wisdom empowerment. ''Supra tishta soha!'' ” Saying this, he tossed barely grains skyward. From that time on, my mind remained relaxed and open. I felt no need to boast about spending months and years in retreat; nor did I feel the need to focus forcefully in my meditation, nor cling to practice schedules. I knew the power of the lineage realization of absolute truth had been transferred to me. This karmically connected great teacher was none other than [[Guru Rinpoche]].<br />
<br />
==Writings==<br />
Among his main termas are:<br />
*[[Chime Soktik]]<br />
*Dorjé Purpa Yangsang Trinlé Chüdril (''rdo rje phur pa yang gsang phrin las bcud dril''), Condensed Essence of the Heart of Vajrakilaya<Ref> Khakhyap Dorje wrote an empowerment manual on this practice in 1916, at the request of Tertön Zilnön Namkhé Dorje. https://www.tbrc.org/#!rid=O00RNP205%7CO00RNP20501JW27779$W22081</Ref><br />
<br />
==Students==<br />
Among his many disciples were:<br />
*Drukgyal Orgyen Wangchuk (Wyl.'' 'brug rgyal o rgyan dbang phyug''), King of Bhutan (17 December 1907 – 26 August 1926)<br />
*[[Khakhyap Dorje]] (1870/1-1921/2)<br />
*Kutreng Nyipa Chöying Zangpo (Wyl. ''sku phreng gnyis pa chos dbyings bzang po'')<br />
*Tendzin Chökyi Gyaltsen (1894-1925), the 9th Pema Lingpa Sungtrul.<Ref>{{TBRC|P739|TBRC Profile}}</Ref><br />
*[[Dudjom Rinpoche]] (1904-1987)<br />
*Padma Shyepé Wangpo (Wyl. ''Padma bzhad pa’i dbang po'')<Ref>In his Record (of Teachings) Obtained Dudjom Rinpoche received four texts of teachings from Padma Shyepé Wangpo. (C. Cantwell, R. Mayer, ‘’The Creation and Transmission of a Textual Corpus in the Twentieth Century: The ‘Chi med srog thig’””, in Collectanea Himalayica 3, Indus Verlag, 2010).</Ref><Ref> Padma Shyepé Wangpo made textual addition to the Dorjé Purpa Yangsang Chüdril of Zilnön Namkhé Dorjé'.</Ref><br />
*Padma Chokzik Gyatso (Wyl. ''Padma mchog gzigs rgya mtsho'')<Ref> A Chokzik Gyatso, presumably the same student, is mentioned in Dudjom Rinpoche’s Record (of Teachings) Obtained. He is credited with texts related to [[Vajrasattva]] and [[Chakrasamvara]] cycles of Zilnön Namkhé Dorjé (C. Cantwell, R. Mayer, ‘’The Creation and Transmission of a Textual Corpus in the Twentieth Century: The ‘Chi med srog thig’””, in Collectanea Himalayica 3, Indus Verlag, 2010).</Ref><br />
<br />
==Notes==<br />
<small><references/></small><br />
<br />
==External Links==<br />
*{{TBRC|P2746|TBRC Profile}}<br />
<br />
[[Category: Nyingma Masters]]</div>Yeshedorjehttps://www.rigpawiki.org/index.php?title=Ziln%C3%B6n_Namkh%C3%A9_Dorj%C3%A9&diff=93889Zilnön Namkhé Dorjé2023-11-11T10:47:36Z<p>Yeshedorje: /* Students */</p>
<hr />
<div>[[Image:Zilnön Namkhé Dorjé.jpg|thumb|350px|Zilnön Namkhé Dorjé, courtesy of Namkhai Tulku Lopchan]]<br />
<br />
'''Zilnön Namkhé Dorjé''' ([[Wyl.]] ''zil gnon nam mkha'i rdo rje'') (1868-20th c.) was a [[tertön]] from [[Kham]], Tibet. One of his main [[terma]]s is the [[Chime Soktik]] which he transmitted first to [[Khakhyap Dorje]] and later fully transferred to [[Dudjom Rinpoche]] who made it the main [[long life practice]] of the [[Dudjom Tersar]] lineage.<br />
<br />
==Birth, Family, Recognition==<br />
Zilnön Namkhé Dorjé was recognized as an incarnation of [[Vairochana]] and of [[Nanam Dorje Dudjom]]<Ref>[[Khenpo Tsewang Dongyal]], ''Light of Fearless Indestructible Wisdom, The life and Legacy of Dudjom Rinpoche'', Snow Lion, 2008, p89.</Ref>.<br />
<br />
According to [[Gyatrul Rinpoche]]<Ref>Gyatrul Rinpoche, Chimed Tsog Thik: The Abbreviated Practice of the Immortal Essence, Los Angeles May, 1985.</Ref>:<br />
::The Chime Soktik originated at the time of [[Guru Rinpoche]], who traveled to Nepal with his Indian consort, [[Mandarava]], in order to accomplish immortality. They went to the cave way up in the mountains in Nepal, the famous long life [[Maratika cave]]. There in the cave they practiced for three years this particular method […]. After three years they achieved immortality, passing beyond death. The practice is very, very profound. While Guru Rinpoche and Mandarava were in the cave practicing, Buddha Amitayus, the Buddha of Long Life, actually came and gave the empowerment, transmissions, and teachings to them directly. The directness of his presence was just like pouring water from a full vase into an empty one. It was not a dream. After three years of retreat, practicing the long life methods in the cave, the two of them, Guru Rinpoche (Padmasambhava) and Mandarava his consort, both achieved the state of Buddha [[Amitayus]]: immortality. They passed out of the round of cyclic existence through the force of the practice to become fully enlightened. After this Guru Rinpoche travelled to Tibet, taking with him the scripture of the teachings that had been given to him by Amitayus. In Tibet he then decided to bury the teachings as a terma, and prophesized the time of its revelation, and the details surrounding that revelation. He gave the full transmissions to two of his main disciples, who were two of the original twentyfive disciples. One of them was Vairochana, and the other Nanam Dorje Dudjom. Afterwards, the termas were concealed physically as well as within the minds of the disciples.<br />
<br />
==Activity==<br />
===Revelation of the Dorjé Purpa Yangsang Trinlé Chüdril in 1902===<br />
In 1902, on the northern part of [[Pemakö]], southeast Tibet, on the slopes of the mountain Namchak Barwa<Ref>Namchak Barwa means Blazzing Meteoric Iron Mountain.</Ref>, Zilnön Namkhé Dorjé revealed a [[Vajrakilaya]] practice called Dorjé Purpa Yangsang Trinlé Chüdril (rdo rje phur pa yang gsang phrin las bcud dril), Condensed Essence of the Heart of Vajrakilaya. The terma revelation consisted of an image of Vajrakilaya and a yellow scroll (Wyl. shog ser)<Ref>C. Cantwell, R. Mayer, ‘’The Creation and Transmission of a Textual Corpus in the Twentieth Century: The ‘Chi med srog thig’””, in Collectanea Himalayica 3, Indus Verlag, 2010).</Ref>.<br />
<br />
===Revelation of the Chime Soktik in 1904===<br />
In 1904, in the Mönkha Sengé dzong caverns, the 'Mon Kha Lion Fortress cave of [[Yeshe Tsogyal]] associated with her Vajrakilaya practice, in Bhutan, Zilnön Namkhé Dorjé revealed the Chime Soktik as an ancillary practice of the Dorjé Purpa Yangsang Trinlé Chüdril<Ref>C. Cantwell, R. Mayer, ‘’The Creation and Transmission of a Textual Corpus in the Twentieth Century: The ‘Chi med srog thig’””, in Collectanea Himalayica 3, Indus Verlag, 2010).</Ref>.<br />
<br />
According to [[Gyatrul Rinpoche]]<Ref>Gyatrul Rinpoche, Chimed Tsog Thik: The Abbreviated Practice of the Immortal Essence, Los Angeles May, 1985.</Ref>:<br />
::At the end of the 19th century, these two disciples, [Vairochana and Nanam Dorje Dudjom reincarnated] in the form of one lama who was a great Tertön, known as Zilnön Namkai Dorje. Zilnön Namkai Dorjé went to Bhutan to the practice cave of Dakini [[Yeshe Tsogyal]] where he found this terma by pulling it out from behind a rock in the cave. This was not done in secrecy, but rather as a public treasure. This means that when it was revealed, it was revealed in the presence of many hundreds of people. All the people came to witness the revelation, at which time rainbows appeared in the sky, the sound of roaring dragons reverberated throughout space along with countless other wonders. Then for many years he kept the terma secret. It was meant to be revealed for the first time to the terma' s owner. That owner was Dudjom Rinpoche.<br />
<br />
According to [[Shenphen Dawa Rinpoche]], the revelation of the Chime Soktik happened symbolically on the exact birth year of Dudjom Rinpoche.<br />
<br />
===Transmission of the Chime Soktik to Khakhyap Dorje, in the 1910's===<br />
During the beginning of the 20th century, [[Khakhyap Dorje]], the fourteenth Karmapa, became connected with Zilnön Namkhé Dorjé and received several empowerments, including those of the Dorjé Purpa Yangsang Trinlé Chüdril and of the Chime Soktik. The fourteenth Karmapa later expanded and wrote several key texts on the Chime Soktik.<br />
<br />
===Transmission of the Chimé Soktik to Dudjom Rinpoche in 1925===<br />
In 1925<Ref>Khenpo Tsewang Dongyal announces 1925 as the year of this meeting and age 21 for Dudjom Rinpoche, Shenphen Dawa Rinpoche announces 1945 and age 41 for Dudjom Rinpoche for this meeting.</Ref>, Zilnön Namkhé Dorjé gave the empowerment of all his termas, including the Chime Soktik, to Dudjom Rinpoche who was then fourty-one years old and had been staying in [[Mindroling Monastery]] in [[Central Tibet]].<br />
According to [[Shenphen Dawa Rinpoche]], this beneficial meeting was foretold by Guru Rinpoche himself:<br />
<Ref>Shenpen Dawa Rinpoche, Teachings on the ‘Chime Sog Thig, The Abbreviated Practice of the Immortal Life Essence; The Essential Bindu of Deathlessness’, Yeshe Melong, 2015.</Ref><br />
::Guru Rinpoche, who hid these teachings, wrote instructions in the terma indicating that Dudjom Rinpoche would crown the discovery of this terma. Specifically, the gold secret scroll in the Dakini script instructed Zilnön Namkhé Dorjé' to give Dudjom Rinpoche these teachings along with the gold scroll, the empowerments and the pith instructions.<br />
::Similarly, my father Dudjom Rinpoche had a prophecy in his terma to meet Zilnön Namkhé Dorjé' from whom he would receive teachings that Guru Rinpoche had kept for him.<br />
<br />
According to the own words of Dudjom Rinpoche<Ref>[[Khenpo Tsewang Dongyal]], Light of Fearless Indestructible Wisdom, The life and Legacy of Dudjom Rinpoche, Snow Lion, 2008, p89.</Ref>:<br />
::On a impulse I went to see the Tertön Zilnön Namkhé Dorjé, and he received me with a joyful face. After a while he said, “I am old now, and I don’t know how long I have to live, but seeing you, I know that I will be able to pass the dharma treasures I hold to their rightful heir.” He predicted future events and gave me detailed advice. He said, “My terma teaching predicted you, and you will be of great benefit to the [[Nyingma]] school.” Then I requested, “Please, would you transcribe the activity sections of the [[Vajrakilaya]] teachings from the yellow paper scrolls you have discovered?” He replied, “We’ll see about that, but understand that now I’ve transferred my terma teachings to you, and it’s up to you to decide what you’ll do with them.”<br />
::Then he bestowed [[Jamgön Kongtrul Lodrö Tayé]]’s secret [[empowerment]] of [[Guru Dorje Drolö]]. He looked at me with eyes wide open and shooted, “Phat!” In that instant my body, perception, and mind became unimpeded, all notions of solidity disappeared. “That is the absolute wisdom empowerment. ''Supra tishta soha!'' ” Saying this, he tossed barely grains skyward. From that time on, my mind remained relaxed and open. I felt no need to boast about spending months and years in retreat; nor did I feel the need to focus forcefully in my meditation, nor cling to practice schedules. I knew the power of the lineage realization of absolute truth had been transferred to me. This karmically connected great teacher was none other than [[Guru Rinpoche]].<br />
<br />
==Writings==<br />
Among his main termas are:<br />
*[[Chime Soktik]]<br />
*Dorjé Purpa Yangsang Trinlé Chüdril (''rdo rje phur pa yang gsang phrin las bcud dril''), Condensed Essence of the Heart of Vajrakilaya<Ref> Khakhyap Dorje wrote an empowerment manual on this practice in 1916, at the request of Tertön Zilnön Namkhé Dorje. https://www.tbrc.org/#!rid=O00RNP205%7CO00RNP20501JW27779$W22081</Ref><br />
<br />
==Students==<br />
Among his many disciples were:<br />
*[[Khakhyap Dorje]] (1870/1-1921/2)<br />
*Kutreng Nyipa Chöying Zangpo (Wyl. ''sku phreng gnyis pa chos dbyings bzang po'')<br />
*Tendzin Chökyi Gyaltsen (1894-1925), the 9th Pema Lingpa Sungtrul.<Ref>{{TBRC|P739|TBRC Profile}}</Ref><br />
*[[Dudjom Rinpoche]] (1904-1987)<br />
*Padma Shyepé Wangpo (Wyl. ''Padma bzhad pa’i dbang po'')<Ref>In his Record (of Teachings) Obtained Dudjom Rinpoche received four texts of teachings from Padma Shyepé Wangpo. (C. Cantwell, R. Mayer, ‘’The Creation and Transmission of a Textual Corpus in the Twentieth Century: The ‘Chi med srog thig’””, in Collectanea Himalayica 3, Indus Verlag, 2010).</Ref><Ref> Padma Shyepé Wangpo made textual addition to the Dorjé Purpa Yangsang Chüdril of Zilnön Namkhé Dorjé'.</Ref><br />
*Padma Chokzik Gyatso (Wyl. ''Padma mchog gzigs rgya mtsho'')<Ref> A Chokzik Gyatso, presumably the same student, is mentioned in Dudjom Rinpoche’s Record (of Teachings) Obtained. He is credited with texts related to [[Vajrasattva]] and [[Chakrasamvara]] cycles of Zilnön Namkhé Dorjé (C. Cantwell, R. Mayer, ‘’The Creation and Transmission of a Textual Corpus in the Twentieth Century: The ‘Chi med srog thig’””, in Collectanea Himalayica 3, Indus Verlag, 2010).</Ref><br />
<br />
==Notes==<br />
<small><references/></small><br />
<br />
==External Links==<br />
*{{TBRC|P2746|TBRC Profile}}<br />
<br />
[[Category: Nyingma Masters]]</div>Yeshedorjehttps://www.rigpawiki.org/index.php?title=Ziln%C3%B6n_Namkh%C3%A9_Dorj%C3%A9&diff=93888Zilnön Namkhé Dorjé2023-11-11T10:41:54Z<p>Yeshedorje: </p>
<hr />
<div>[[Image:Zilnön Namkhé Dorjé.jpg|thumb|350px|Zilnön Namkhé Dorjé, courtesy of Namkhai Tulku Lopchan]]<br />
<br />
'''Zilnön Namkhé Dorjé''' ([[Wyl.]] ''zil gnon nam mkha'i rdo rje'') (1868-20th c.) was a [[tertön]] from [[Kham]], Tibet. One of his main [[terma]]s is the [[Chime Soktik]] which he transmitted first to [[Khakhyap Dorje]] and later fully transferred to [[Dudjom Rinpoche]] who made it the main [[long life practice]] of the [[Dudjom Tersar]] lineage.<br />
<br />
==Birth, Family, Recognition==<br />
Zilnön Namkhé Dorjé was recognized as an incarnation of [[Vairochana]] and of [[Nanam Dorje Dudjom]]<Ref>[[Khenpo Tsewang Dongyal]], ''Light of Fearless Indestructible Wisdom, The life and Legacy of Dudjom Rinpoche'', Snow Lion, 2008, p89.</Ref>.<br />
<br />
According to [[Gyatrul Rinpoche]]<Ref>Gyatrul Rinpoche, Chimed Tsog Thik: The Abbreviated Practice of the Immortal Essence, Los Angeles May, 1985.</Ref>:<br />
::The Chime Soktik originated at the time of [[Guru Rinpoche]], who traveled to Nepal with his Indian consort, [[Mandarava]], in order to accomplish immortality. They went to the cave way up in the mountains in Nepal, the famous long life [[Maratika cave]]. There in the cave they practiced for three years this particular method […]. After three years they achieved immortality, passing beyond death. The practice is very, very profound. While Guru Rinpoche and Mandarava were in the cave practicing, Buddha Amitayus, the Buddha of Long Life, actually came and gave the empowerment, transmissions, and teachings to them directly. The directness of his presence was just like pouring water from a full vase into an empty one. It was not a dream. After three years of retreat, practicing the long life methods in the cave, the two of them, Guru Rinpoche (Padmasambhava) and Mandarava his consort, both achieved the state of Buddha [[Amitayus]]: immortality. They passed out of the round of cyclic existence through the force of the practice to become fully enlightened. After this Guru Rinpoche travelled to Tibet, taking with him the scripture of the teachings that had been given to him by Amitayus. In Tibet he then decided to bury the teachings as a terma, and prophesized the time of its revelation, and the details surrounding that revelation. He gave the full transmissions to two of his main disciples, who were two of the original twentyfive disciples. One of them was Vairochana, and the other Nanam Dorje Dudjom. Afterwards, the termas were concealed physically as well as within the minds of the disciples.<br />
<br />
==Activity==<br />
===Revelation of the Dorjé Purpa Yangsang Trinlé Chüdril in 1902===<br />
In 1902, on the northern part of [[Pemakö]], southeast Tibet, on the slopes of the mountain Namchak Barwa<Ref>Namchak Barwa means Blazzing Meteoric Iron Mountain.</Ref>, Zilnön Namkhé Dorjé revealed a [[Vajrakilaya]] practice called Dorjé Purpa Yangsang Trinlé Chüdril (rdo rje phur pa yang gsang phrin las bcud dril), Condensed Essence of the Heart of Vajrakilaya. The terma revelation consisted of an image of Vajrakilaya and a yellow scroll (Wyl. shog ser)<Ref>C. Cantwell, R. Mayer, ‘’The Creation and Transmission of a Textual Corpus in the Twentieth Century: The ‘Chi med srog thig’””, in Collectanea Himalayica 3, Indus Verlag, 2010).</Ref>.<br />
<br />
===Revelation of the Chime Soktik in 1904===<br />
In 1904, in the Mönkha Sengé dzong caverns, the 'Mon Kha Lion Fortress cave of [[Yeshe Tsogyal]] associated with her Vajrakilaya practice, in Bhutan, Zilnön Namkhé Dorjé revealed the Chime Soktik as an ancillary practice of the Dorjé Purpa Yangsang Trinlé Chüdril<Ref>C. Cantwell, R. Mayer, ‘’The Creation and Transmission of a Textual Corpus in the Twentieth Century: The ‘Chi med srog thig’””, in Collectanea Himalayica 3, Indus Verlag, 2010).</Ref>.<br />
<br />
According to [[Gyatrul Rinpoche]]<Ref>Gyatrul Rinpoche, Chimed Tsog Thik: The Abbreviated Practice of the Immortal Essence, Los Angeles May, 1985.</Ref>:<br />
::At the end of the 19th century, these two disciples, [Vairochana and Nanam Dorje Dudjom reincarnated] in the form of one lama who was a great Tertön, known as Zilnön Namkai Dorje. Zilnön Namkai Dorjé went to Bhutan to the practice cave of Dakini [[Yeshe Tsogyal]] where he found this terma by pulling it out from behind a rock in the cave. This was not done in secrecy, but rather as a public treasure. This means that when it was revealed, it was revealed in the presence of many hundreds of people. All the people came to witness the revelation, at which time rainbows appeared in the sky, the sound of roaring dragons reverberated throughout space along with countless other wonders. Then for many years he kept the terma secret. It was meant to be revealed for the first time to the terma' s owner. That owner was Dudjom Rinpoche.<br />
<br />
According to [[Shenphen Dawa Rinpoche]], the revelation of the Chime Soktik happened symbolically on the exact birth year of Dudjom Rinpoche.<br />
<br />
===Transmission of the Chime Soktik to Khakhyap Dorje, in the 1910's===<br />
During the beginning of the 20th century, [[Khakhyap Dorje]], the fourteenth Karmapa, became connected with Zilnön Namkhé Dorjé and received several empowerments, including those of the Dorjé Purpa Yangsang Trinlé Chüdril and of the Chime Soktik. The fourteenth Karmapa later expanded and wrote several key texts on the Chime Soktik.<br />
<br />
===Transmission of the Chimé Soktik to Dudjom Rinpoche in 1925===<br />
In 1925<Ref>Khenpo Tsewang Dongyal announces 1925 as the year of this meeting and age 21 for Dudjom Rinpoche, Shenphen Dawa Rinpoche announces 1945 and age 41 for Dudjom Rinpoche for this meeting.</Ref>, Zilnön Namkhé Dorjé gave the empowerment of all his termas, including the Chime Soktik, to Dudjom Rinpoche who was then fourty-one years old and had been staying in [[Mindroling Monastery]] in [[Central Tibet]].<br />
According to [[Shenphen Dawa Rinpoche]], this beneficial meeting was foretold by Guru Rinpoche himself:<br />
<Ref>Shenpen Dawa Rinpoche, Teachings on the ‘Chime Sog Thig, The Abbreviated Practice of the Immortal Life Essence; The Essential Bindu of Deathlessness’, Yeshe Melong, 2015.</Ref><br />
::Guru Rinpoche, who hid these teachings, wrote instructions in the terma indicating that Dudjom Rinpoche would crown the discovery of this terma. Specifically, the gold secret scroll in the Dakini script instructed Zilnön Namkhé Dorjé' to give Dudjom Rinpoche these teachings along with the gold scroll, the empowerments and the pith instructions.<br />
::Similarly, my father Dudjom Rinpoche had a prophecy in his terma to meet Zilnön Namkhé Dorjé' from whom he would receive teachings that Guru Rinpoche had kept for him.<br />
<br />
According to the own words of Dudjom Rinpoche<Ref>[[Khenpo Tsewang Dongyal]], Light of Fearless Indestructible Wisdom, The life and Legacy of Dudjom Rinpoche, Snow Lion, 2008, p89.</Ref>:<br />
::On a impulse I went to see the Tertön Zilnön Namkhé Dorjé, and he received me with a joyful face. After a while he said, “I am old now, and I don’t know how long I have to live, but seeing you, I know that I will be able to pass the dharma treasures I hold to their rightful heir.” He predicted future events and gave me detailed advice. He said, “My terma teaching predicted you, and you will be of great benefit to the [[Nyingma]] school.” Then I requested, “Please, would you transcribe the activity sections of the [[Vajrakilaya]] teachings from the yellow paper scrolls you have discovered?” He replied, “We’ll see about that, but understand that now I’ve transferred my terma teachings to you, and it’s up to you to decide what you’ll do with them.”<br />
::Then he bestowed [[Jamgön Kongtrul Lodrö Tayé]]’s secret [[empowerment]] of [[Guru Dorje Drolö]]. He looked at me with eyes wide open and shooted, “Phat!” In that instant my body, perception, and mind became unimpeded, all notions of solidity disappeared. “That is the absolute wisdom empowerment. ''Supra tishta soha!'' ” Saying this, he tossed barely grains skyward. From that time on, my mind remained relaxed and open. I felt no need to boast about spending months and years in retreat; nor did I feel the need to focus forcefully in my meditation, nor cling to practice schedules. I knew the power of the lineage realization of absolute truth had been transferred to me. This karmically connected great teacher was none other than [[Guru Rinpoche]].<br />
<br />
==Writings==<br />
Among his main termas are:<br />
*[[Chime Soktik]]<br />
*Dorjé Purpa Yangsang Trinlé Chüdril (''rdo rje phur pa yang gsang phrin las bcud dril''), Condensed Essence of the Heart of Vajrakilaya<Ref> Khakhyap Dorje wrote an empowerment manual on this practice in 1916, at the request of Tertön Zilnön Namkhé Dorje. https://www.tbrc.org/#!rid=O00RNP205%7CO00RNP20501JW27779$W22081</Ref><br />
<br />
==Students==<br />
Among his many disciples were:<br />
*[[Khakhyap Dorje]] (1870/1-1921/2)<br />
*Tendzin Chökyi Gyaltsen (1894-1925), the 9th Pema Lingpa Sungtrul.<Ref>{{TBRC|P739|TBRC Profile}}</Ref><br />
*[[Dudjom Rinpoche]] (1904-1987)<br />
*Padma Shyepé Wangpo (Wyl. ''Padma bzhad pa’i dbang po'')<Ref>In his Record (of Teachings) Obtained Dudjom Rinpoche received four texts of teachings from Padma Shyepé Wangpo. (C. Cantwell, R. Mayer, ‘’The Creation and Transmission of a Textual Corpus in the Twentieth Century: The ‘Chi med srog thig’””, in Collectanea Himalayica 3, Indus Verlag, 2010).</Ref><Ref> Padma Shyepé Wangpo made textual addition to the Dorjé Purpa Yangsang Chüdril of Zilnön Namkhé Dorjé'.</Ref><br />
*Padma Chokzik Gyatso (Wyl. ''Padma mchog gzigs rgya mtsho'')<Ref> A Chokzik Gyatso, presumably the same student, is mentioned in Dudjom Rinpoche’s Record (of Teachings) Obtained. He is credited with texts related to [[Vajrasattva]] and [[Chakrasamvara]] cycles of Zilnön Namkhé Dorjé (C. Cantwell, R. Mayer, ‘’The Creation and Transmission of a Textual Corpus in the Twentieth Century: The ‘Chi med srog thig’””, in Collectanea Himalayica 3, Indus Verlag, 2010).</Ref><br />
<br />
==Notes==<br />
<small><references/></small><br />
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==External Links==<br />
*{{TBRC|P2746|TBRC Profile}}<br />
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[[Category: Nyingma Masters]]</div>Yeshedorjehttps://www.rigpawiki.org/index.php?title=File:Ziln%C3%B6n_Namkh%C3%A9_Dorj%C3%A9.jpg&diff=93887File:Zilnön Namkhé Dorjé.jpg2023-11-11T10:41:06Z<p>Yeshedorje: </p>
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<div></div>Yeshedorjehttps://www.rigpawiki.org/index.php?title=Palyul_Dartang_Monastery&diff=93662Palyul Dartang Monastery2023-09-14T09:17:59Z<p>Yeshedorje: /* Developments */</p>
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<div>[[Image: Palyul Dartang.jpeg|thumb|350px|Palyul Dartang Monastery, courtesy of Anna Sehnalova, 2018]]<br />
'''Palyul Dartang Monastery''' (Tib. དཔལ་ཡུལ་དར་ཐང ་, [[Wyl.]] '' dpal yul dar thang ''), aka '''Palyul Dartang Do Ngak Shedrub Chöling''' (Tib. དཔལ་ཡུལ་དར་ཐང་མདོ་སྔགས་བཤད་སྒྲུབ་ཆོས་གླིང་, Wyl. ''dpal yul dar thang mdo sngags bshad sgrub chos gling'') is s the main branch of [[Palyul Monastery]] in [[Golok]]. <br />
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==Location==<br />
Palyul Dartang Monastery is located to the west of the sacred mountain [[Nyenpo Yutsé]], in present day [[Chikdril]], on the banks of the Bo Lung Chu, a small tributary of the Mar Chu. To the north-west is located the Dharma encampment of Yéru Nakgar.<br />
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==Origins==<br />
Palyul Dartang Monastery was founded in 1857 or 1882 by Gyatrul Rinpoche, Pema Dongag Tendzin (1830-1891), the seventh throne-holder of Palyul Monastery in [[Kham]].<br />
Some says it was founded by the Second Karma Kuchen, Karma Gyurme Ngedön Tendzin.<ref>https://treasuryoflives.org/en/institution/Dartang-Monastery </ref><br />
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==Developments==<br />
While it is historically considered a branch of Palyul Monastery, it quickly became its most influential branch, and became even much larger in size and number of monks than his mother monastery. Among its lineages of tulkus is the [[Palyul Choktrul incarnation Line]].<br />
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Palyul Dartang Monastery holds the traditions of the terma of [[Ratna Lingpa]], and the mind treasures (Tib. དགོངས་གཏེར་, Wyl. ''gong ter'') of [[Tertön Mingyur Dorje|Tulku Mingyur Dorje]] (1645-67).<br />
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==Recent Years==<br />
Nowadays, Palyul Dartang has 1200 Nyingma monks and 30 incarnate lamas. <br />
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==Main Characters==<br />
*Gochen Tulku, Jigdral Chokyi Lodrö (Wyl. ''dpal yul sgo chen sprul sku 'jigs bral chos kyi blo gros''), aka Gotrul Rinpoche, a student and [[chödak]] of Sera Khandro.<br />
*[[Gyatrul Rinpoche]]<br />
*[[Penor Rinpoche]]<br />
*[[Sera Khandro]]<br />
*[[Tarthang Tulku]] aka Dartang Tulku<br />
*[[Thubten Chökyi Dawa]]<br />
*[[Tulku Trimé Özer]]<br />
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==Notes==<br />
<small><references/></small><br />
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==Internal Links==<br />
*[[Throneholders of Palyul Monastery]]<br />
*[[Namdroling Monastery]]<br />
*[[Palyul Monastery]]<br />
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==External Links==<br />
*[https://treasuryoflives.org/en/institution/Dartang-Monastery| Treasury of Lives, Palyul Dartang]<br />
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[[Category:Places]]<br />
[[Category:Nyingma Monasteries]]<br />
[[Category:Palyul]]</div>Yeshedorjehttps://www.rigpawiki.org/index.php?title=Palyul_Monastery&diff=93660Palyul Monastery2023-09-14T09:14:47Z<p>Yeshedorje: /* Internal Links */</p>
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<div>'''Palyul Monastery''' (Tib. དཔལ་ཡུལ་, [[Wyl.]] ''dpal yul'') — one of the [[Six "Mother" Nyingma Monasteries]]. It was founded in either 1632 or 1665 by [[Rigdzin Kunzang Sherab]], a disciple of [[Karma Chakmé]] and the [[Fifth Dalai Lama]]. The monastery specialized in the [[terma]] of [[Ratna Lingpa]] and the [[mind terma|mind treasure]]s (དགོངས་གཏེར་, ''gong ter'') of [[Tertön Mingyur Dorje|Tulku Mingyur Dorje]] (1645-67). It had about 600 monks before the Chinese invasion. The current head of Palyul Monastery is the Fifth [[Karma Kuchen Rinpoche]].<br />
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==Further Reading==<br />
*Jampel Zangpo, ''The Astonishing Succession of Throne Holders of The Victorious and Powerful Palyul Tradition'' (''rgyal dbang dpal yul ba'i gdan rabs ngo mshar 'chi med yongs 'du'i ljon pa'i phreng ba'') (Snow Lion Publications, 1988)<br />
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==Internal Links==<br />
*[[Domang Monastery]]<br />
*[[Namdroling Monastery]]<br />
*[[Palyul Dartang Monastery]]<br />
*[[Throneholders of Palyul Monastery]]<br />
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==External Links==<br />
*[http://www.palyul.org/eng_centers_palyul.htm The official website of Palyul Monastery in Tibet]<br />
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[[Category:Nyingma Monasteries]]<br />
[[Category:Palyul]]</div>Yeshedorje