Difference between revisions of "Introduction to the Rinchen Terdzö"
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| − | The Rinchen Terdzö is one of the great treasures of the Nyingma tradition, the oldest of the four major contemporary schools of Tibetan Buddhism. Known in English as The Precious Treasury of Termas, it is a massive collection of nearly 900 empowerments and related teachings and meditation practices that are based on termas. | + | The [[Rinchen Terdzö]] is one of the great [[treasures]] of the [[Nyingma tradition]], the oldest of the four major contemporary [[schools of Tibetan Buddhism]]. Known in English as The [[Precious Treasury of Termas]], it is a massive collection of nearly 900 [[empowerments]] and related teachings and [[meditation practices]] that are based on [[termas]]. |
| − | Termas are treasure teachings that were concealed by great masters of the past to be discovered in later times when those particular teachings would be the most beneficial. When the Rinchen Terdzö is bestowed, the key part of the ceremonies is the empowerments for the meditation practices. | + | [[Termas]] are [[treasure teachings]] that were concealed by great [[masters]] of the {{Wiki|past}} to be discovered in later times when those particular teachings would be the most beneficial. When the [[Rinchen Terdzö]] is bestowed, the key part of the {{Wiki|ceremonies}} is the [[empowerments]] for the [[meditation practices]]. |
| − | An empowerment (Skt. abhisheka) is a series of ritual displays and instructions, which are simultaneously an introduction to a meditation practice and a demonstration of its fruition by the teacher. An empowerment is also an introduction to all aspects of the path to complete enlightenment from the perspective of a single vajrayana or Buddhist tantric practice. Empowerments are among the most colorful and fascinating parts of the vajrayana tradition. | + | An [[empowerment]] (Skt. [[abhisheka]]) is a series of [[ritual]] displays and instructions, which are simultaneously an introduction to a [[meditation practice]] and a demonstration of its [[fruition]] by the [[teacher]]. An [[empowerment]] is also an introduction to all aspects of the [[path]] to [[complete enlightenment]] from the {{Wiki|perspective}} of a single [[vajrayana]] or [[Buddhist tantric practice]]. [[Empowerments]] are among the most colorful and fascinating parts of the [[vajrayana tradition]]. |
| − | They involve a vast and complex range of symbolism that is designed to bring the student to the awakened state. All the senses are involved; no corner is left out of the spiritual journey presented in an empowerment. Padmasambhava The Buddha of the Vajrayana In the Mahaparinirvana Sutra, the Buddha Shakyamuni stated that 8 years after his passing from this world, an enlightened teacher would come to teach the highest teachings and greatly benefit beings. | + | They involve a vast and complex range of [[symbolism]] that is designed to bring the [[student]] to the [[awakened state]]. All the [[senses]] are involved; no corner is left out of the [[spiritual]] journey presented in an [[empowerment]]. [[Padmasambhava]] The [[Buddha]] of the [[Vajrayana]] In the [[Mahaparinirvana Sutra]], the [[Buddha Shakyamuni]] stated that 8 years after his passing from this [[world]], an [[enlightened teacher]] would come to teach the [[highest]] teachings and greatly [[benefit]] [[beings]]. |
| − | The Buddha said that this teacher, named Padmasambhava, would be even more enlightened than he was, meaning that their realizations would be equal, but Padmasambhava s expression of enlightenment would be extraordinary. Photograph by Walker Blaine 1 | + | The [[Buddha]] said that this [[teacher]], named [[Padmasambhava]], would be even more [[enlightened]] than he was, meaning that their realizations would be {{Wiki|equal}}, but [[Padmasambhava]] s expression of [[enlightenment]] would be [[extraordinary]]. Photograph by Walker Blaine 1 |
| − | The Teacher The perfect teacher can be understood in the context of three kinds of lineages or three types of relationships between teacher and student. These three lineages are used to explain the origins of the highest vajrayana teachings in the Nyingma tradition. | + | The [[Teacher]] The {{Wiki|perfect}} [[teacher]] can be understood in the context of three kinds of [[lineages]] or three types of relationships between [[teacher]] and [[student]]. These [[three lineages]] are used to explain the origins of the [[highest]] [[vajrayana teachings]] in the [[Nyingma tradition]]. |
| − | The first lineage is called the mind lineage of the victorious ones and is the transmission of the dharma from a transcendent buddha to a primordially enlightened retinue of transcendent beings. | + | The first [[lineage]] is called the [[mind lineage]] of the [[victorious ones]] and is the [[transmission]] of the [[dharma]] from a [[transcendent buddha]] to a [[primordially]] [[enlightened]] retinue of [[transcendent]] [[beings]]. |
| − | The second lineage is called the symbolic lineage of the vidyadharas and is the transmission of the teachings from a transcendent figure like Vajrasattva to one of the very early masters of the tradition, such as the Indian teacher Prahevajra. The third lineage is called the hearing lineage of ordinary beings, which is where the teachings move from one of the early human lineage figures such as Padmasambhava or his contemporaries, Vimalamitra and Vairochana, to their students, continuing down to our own teachers in the present day. | + | The second [[lineage]] is called the [[symbolic lineage of the vidyadharas]] and is the [[transmission]] of the teachings from a [[transcendent]] figure like [[Vajrasattva]] to one of the very early [[masters]] of the [[tradition]], such as the [[Indian teacher]] [[Prahevajra]]. The third [[lineage]] is called the [[hearing lineage]] of [[ordinary beings]], which is where the teachings move from one of the early [[human lineage]] figures such as [[Padmasambhava]] or his contemporaries, [[Vimalamitra]] and [[Vairochana]], to their students, continuing down to our [[own]] [[teachers]] in the {{Wiki|present}} day. |
| − | The three lineages also describe the personal relationship between a teacher and a student. The hearing lineage refers to how the student begins to experience the truth of the teachings through words and concepts. | + | The [[three lineages]] also describe the personal relationship between a [[teacher]] and a [[student]]. The [[hearing lineage]] refers to how the [[student]] begins to [[experience]] the [[truth]] of the teachings through words and [[Wikipedia:concept|concepts]]. |
| − | The symbolic lineage refers to the relative level of what Trungpa Rinpoche called crazy wisdom, how the teacher can, without effort, create incidents and environmental circumstances that communicate the experience of awakenment in the student s life. The mind lineage refers to an atmosphere of mutual understanding, where the meaning of the dharma is understood nakedly without language, symbolism, or incident. | + | The [[symbolic]] [[lineage]] refers to the [[relative]] level of what [[Trungpa Rinpoche]] called [[crazy wisdom]], how the [[teacher]] can, without [[effort]], create incidents and {{Wiki|environmental}} circumstances that {{Wiki|communicate}} the [[experience]] of awakenment in the [[student]] s [[life]]. The [[mind lineage]] refers to an {{Wiki|atmosphere}} of mutual [[understanding]], where the meaning of the [[dharma]] is understood nakedly without [[language]], [[symbolism]], or incident. |
| − | At the Rinchen Terdzö, His Eminence Namkha Drimed Rinpoche embodied all three lineages. The words of his teachings were rich and flawless. The atmosphere of the abhishekas and their symbolism had the quality of continuous magic like being in a pure realm. | + | At the [[Rinchen Terdzö]], [[His Eminence]] [[Namkha Drimed Rinpoche]] [[embodied]] all [[three lineages]]. The words of his teachings were rich and flawless. The {{Wiki|atmosphere}} of the [[abhishekas]] and their [[symbolism]] had the [[quality]] of continuous [[magic]] like being in a [[pure realm]]. |
| − | His Eminence s mind seemed all-pervasive. In short, he was the complete manifestation of compassion and carried every blessing of wisdom. The steadiness and power of his presence during the three months of empowerments was nothing short of amazing; he appeared to get more and more energy as the day went on, even when we went late into the night. | + | [[His Eminence]] s [[mind]] seemed all-pervasive. In short, he was the complete [[manifestation]] of [[compassion]] and carried every [[blessing]] of [[wisdom]]. The steadiness and power of his presence during the three months of [[empowerments]] was nothing short of amazing; he appeared to get more and more [[energy]] as the day went on, even when we went late into the night. |
| − | Hearing his voice and repeating verses with him during the empowerments became as close as one s own thoughts. When the empowerments concluded and it was time to say goodbye, there was no adequate way to express our gratitude for having spent so much time with him in so profound a situation. 7 | + | Hearing his {{Wiki|voice}} and repeating verses with him during the [[empowerments]] became as close as one s [[own]] [[thoughts]]. When the [[empowerments]] concluded and it was time to say goodbye, there was no adequate way to express our [[gratitude]] for having spent so much time with him in so profound a situation. 7 |
| − | HIS EMINENCE NAMKHA DRIMED RINPOCHE His Eminence Tertön Namkha Drimed Rabjam Rinpoche Namkha Drimed Rinpoche manifests like all of the great masters of the past who were one-pointed in their dedication to the preservation of the transmission lineage of the teachings. | + | HIS EMINENCE NAMKHA DRIMED [[RINPOCHE]] [[His Eminence]] [[Tertön]] [[Namkha Drimed]] [[Rabjam Rinpoche]] [[Namkha Drimed Rinpoche]] [[manifests]] like all of the great [[masters]] of the {{Wiki|past}} who were [[one-pointed]] in their [[dedication]] to the preservation of the [[transmission lineage]] of the teachings. |
| − | During the Rinchen Terdzö, when he was not practicing or presiding over the empowerments, Namkha Drimed Rinpoche often composed texts or studied. After the conclusion of the abhishekas, His Eminence often continued his activities late into the night. His days resumed at 4:00 A.M. in the morning, when he performed his personal practice, which finished before he started his Rinchen Terdzö preparations at 6:15 A.M. 8 | + | During the [[Rinchen Terdzö]], when he was not practicing or presiding over the [[empowerments]], [[Namkha Drimed Rinpoche]] often composed texts or studied. After the conclusion of the [[abhishekas]], [[His Eminence]] often continued his [[activities]] late into the night. His days resumed at 4:00 A.M. in the morning, when he performed his personal practice, which finished before he started his [[Rinchen Terdzö]] preparations at 6:15 A.M. 8 |
| − | Namkha Drimed Rinpoche, Sakyong Mipham Rinpoche, Lhunpo Rinpoche, and Tulku Kunchap Rinpoche Within the aura of incredible discipline, His Eminence showed many facets. One was of a father who burst into a broad smile or gently shook with laughter under his robes when members of his immediate family accidentally bumped one another beneath his throne during the busy empowerment rituals. | + | [[Namkha Drimed Rinpoche]], [[Sakyong Mipham Rinpoche]], [[Lhunpo Rinpoche]], and [[Tulku]] Kunchap [[Rinpoche]] Within the [[Wikipedia:aura (paranormal)|aura]] of incredible [[discipline]], [[His Eminence]] showed many facets. One was of a father who burst into a broad [[smile]] or gently shook with laughter under his [[robes]] when members of his immediate [[family]] accidentally bumped one another beneath his [[throne]] during the busy [[empowerment rituals]]. |
| − | In this photo, His Eminence and the Sakyong enjoy a moment together at a photo shoot during a day off in December. In the background are Lhunpo Rinpoche and Tulku Kunchap Rinpoche. | + | In this photo, [[His Eminence]] and the [[Sakyong]] enjoy a [[moment]] together at a photo shoot during a day off in December. In the background are [[Lhunpo Rinpoche]] and [[Tulku]] Kunchap [[Rinpoche]]. |
| − | Photograph by Walker Blaine Blessings on the veranda Many of the great teachers of Tibet, including His Holiness the 14 th Dalai Lama, have praised Namkha Drimed Rinpoche s realization and activity. The Tibetan community holds him in high esteem because of his wisdom and the power of his practices for healing, divination, and pacification of obstacles. Here, at the end of a typical day, His Eminence is in the midst of bestowing an empowerment on each of the participants. 10 | + | Photograph by Walker Blaine [[Blessings]] on the veranda Many of the great [[teachers]] of [[Tibet]], [[including]] [[His Holiness]] the [[14 th Dalai Lama]], have praised [[Namkha Drimed Rinpoche]] s [[realization]] and [[activity]]. The [[Tibetan]] {{Wiki|community}} holds him in high esteem because of his [[wisdom]] and the power of his practices for [[healing]], {{Wiki|divination}}, and pacification of [[obstacles]]. Here, at the end of a typical day, [[His Eminence]] is in the midst of bestowing an [[empowerment]] on each of the participants. 10 |
| − | SAKYONG MIPHAM RINPOCHE Sakyong Mipham Rinpoche with the Tibetan lay sangha For a major lineage holder like Sakyong Mipham Rinpoche, receiving the Rinchen Terdzö expands what he is able to offer others. While the Sakyong is very much a part of the Buddhist tradition in the West, he is also a big part of the tradition in the East. | + | SAKYONG [[MIPHAM]] [[RINPOCHE]] [[Sakyong Mipham Rinpoche]] with the [[Tibetan]] lay [[sangha]] For a major [[lineage]] holder like [[Sakyong Mipham Rinpoche]], receiving the [[Rinchen Terdzö]] expands what he is able to offer others. While the [[Sakyong]] is very much a part of the [[Buddhist tradition]] in the [[West]], he is also a big part of the [[tradition]] in the [[East]]. |
| − | The expectations of him are high because he is the rebirth of Jamgön Mipham Gyatso, one of the most important teachers in the Nyingma lineage. At the Ripa Ladrang This photo was taken at the Ripa family compound, the Ripa Ladrang, near the end of the Rinchen Terdzö. Photograph by Benny Fong 16 | + | The expectations of him are high because he is the [[rebirth]] of [[Jamgön Mipham Gyatso]], one of the most important [[teachers]] in the [[Nyingma lineage]]. At the [[Ripa]] Ladrang This photo was taken at the [[Ripa family]] compound, the [[Ripa]] Ladrang, near the end of the [[Rinchen Terdzö]]. Photograph by Benny Fong 16 |
| − | His Eminence Namkha Drimed Rinpoche and Sakyong Mipham Rinpoche Sakyong Mipham Rinpoche reads along in the root text while His Eminence bestows a tri during the start of the Rinchen Terdzö. | + | [[His Eminence]] [[Namkha Drimed Rinpoche]] and [[Sakyong Mipham Rinpoche]] [[Sakyong Mipham Rinpoche]] reads along in the [[root text]] while [[His Eminence]] bestows a tri during the start of the [[Rinchen Terdzö]]. |
| − | Throughout the event, the Sakyong displayed the qualities of the perfect student. His actions were those of someone completely attentive and humble in the presence of His Eminence, soft and gentle while being alert and strong. 19 | + | Throughout the event, the [[Sakyong]] displayed the qualities of the {{Wiki|perfect}} [[student]]. His [[actions]] were those of someone completely attentive and [[humble]] in the presence of [[His Eminence]], soft and gentle while being alert and strong. 19 |
| − | Dungse Lhuntrul Dechen Gyurme Rinpoche (left) Every morning, while his Eminence did his preparatory practices out of view behind a curtain near the empowerment shrine, Lhunpo Rinpoche sat on a small throne in the front of the main shrine room and gave the reading transmission for the Rinchen Terdzö. | + | Dungse Lhuntrul Dechen [[Gyurme]] [[Rinpoche]] (left) Every morning, while his Eminence did his [[preparatory practices]] out of view behind a curtain near the [[empowerment]] [[shrine]], [[Lhunpo Rinpoche]] sat on a small [[throne]] in the front of the main [[shrine]] room and gave the [[reading transmission]] for the [[Rinchen Terdzö]]. |
| − | More than half of the Rinchen Terdzö is read aloud during the lung; the rest is read during the empowerments. The reading transmission includes the small letters or notes for the practices, the instruction manuals, life stories of the tertöns and visionaries who discovered the termas, and the life stories of Padmasambhava. | + | More than half of the [[Rinchen Terdzö]] is read aloud during the lung; the rest is read during the [[empowerments]]. The [[reading transmission]] includes the small letters or notes for the practices, the instruction manuals, [[life]] stories of the [[tertöns]] and visionaries who discovered the [[termas]], and the [[life]] stories of [[Padmasambhava]]. |
| − | Here, Lhunpo Rinpoche is assisting Namkha Drimed Rinpoche during an empowerment during the end of the Rinchen Terdzö. Gyetrul Jigme Rinpoche (above) Jigme Rinpoche teaches widely in the West and is the head of Rigon Thubden Mindroling monastery in India. His teaching style is lively, engaging, and full of humor. Jigme Rinpoche posed for this portrait during the morning breakfast break. Photograph by Walker Blaine 21 | + | Here, [[Lhunpo Rinpoche]] is assisting [[Namkha Drimed Rinpoche]] during an [[empowerment]] during the end of the [[Rinchen Terdzö]]. [[Gyetrul Jigme Rinpoche]] (above) [[Jigme Rinpoche]] teaches widely in the [[West]] and is the head of Rigon Thubden [[Mindroling monastery]] in [[India]]. His [[teaching]] style is lively, engaging, and full of [[humor]]. [[Jigme Rinpoche]] posed for this portrait during the morning breakfast break. Photograph by Walker Blaine 21 |
| − | Sisters and brothers Six of His Eminence s seven children attended the Rinchen Terdzö. Namkha Drimed Rinpoche s eldest son, Tenzin Nyima Rinpoche, is abbot of Rigon Tashi Chöling monastery in Tibet and was unable to attend. From the left: Lhunpo Rinpoche, the Sakyong Wangmo Dechen Chöying Sangmo, Semo Palmo, Semo Pema Dechen, Jigme Rinpoche, and Semo Sonam Palzom. 23 | + | Sisters and brothers Six of [[His Eminence]] s seven children attended the [[Rinchen Terdzö]]. [[Namkha Drimed Rinpoche]] s eldest son, [[Tenzin Nyima]] [[Rinpoche]], is [[abbot]] of Rigon [[Tashi Chöling]] [[monastery]] [[in Tibet]] and was unable to attend. From the left: [[Lhunpo Rinpoche]], the [[Sakyong Wangmo]] Dechen Chöying Sangmo, [[Semo]] [[Palmo]], [[Semo]] [[Pema]] Dechen, [[Jigme Rinpoche]], and [[Semo]] Sonam Palzom. 23 |
| − | Sangha watching lama dances Photograph by Walker Blaine 30 | + | [[Sangha]] watching [[lama dances]] Photograph by Walker Blaine 30 |
| − | GENEROSITY The Sakyong Wangmo Dechen Chöying Sangmo making a mandala offering to His Eminence Namkha Drimed Rinpoche Offerings of gratitude are made when requesting and after receiving teachings. | + | GENEROSITY The [[Sakyong Wangmo]] Dechen Chöying Sangmo making a [[mandala offering]] to [[His Eminence]] [[Namkha Drimed Rinpoche]] [[Offerings]] of [[gratitude]] are made when requesting and after receiving teachings. |
| − | At the start of every empowerment, the students visualize offering the whole universe with all its beings, wealth, and enjoyments to the teacher and the lineage. | + | At the start of every [[empowerment]], the students [[visualize]] [[offering]] the whole [[universe]] with all its [[beings]], [[wealth]], and enjoyments to the [[teacher]] and the [[lineage]]. |
| − | While building a physical representation of the universe with rice heaped according to a traditional Buddhist cosmology, one makes imaginary offerings as vast as possible in order to open up to the teacher s mind. | + | While building a [[physical]] [[representation]] of the [[universe]] with {{Wiki|rice}} heaped according to a [[traditional]] [[Buddhist cosmology]], one makes [[imaginary]] [[offerings]] as vast as possible in order to open up to the [[teacher]] s [[mind]]. |
| − | In this photo, the Sakyong Wangmo makes an elaborate mandala offering to His Eminence on behalf of the entire assembly at the start of the day. Photograph by Walker Blaine 34 | + | In this photo, the [[Sakyong Wangmo]] makes an elaborate [[mandala offering]] to [[His Eminence]] on behalf of the entire assembly at the start of the day. Photograph by Walker Blaine 34 |
OUTSIDE THE MONASTERY | OUTSIDE THE MONASTERY | ||
| − | View from the monastery roof at dawn (upper left) Stupas (upper right) A stupa is a symbolic representation of the Buddha in meditation that is empowered as a living embodiment of wisdom. | + | View from the [[monastery]] roof at dawn (upper left) [[Stupas]] (upper right) A [[stupa]] is a [[symbolic]] [[representation]] of the [[Buddha]] in [[meditation]] that is [[empowered]] as a living [[embodiment of wisdom]]. |
| − | The specific design of a stupa can reflect a moment or period in the Buddha s life, such as his attainment of enlightenment or the month when he performed a variety of miracles. These nine stupas are just down the road from the monastery and are a pilgrimage spot for Tibetans in the village. Photograph by Walker Blaine Village road (lower left) 46 | + | The specific design of a [[stupa]] can reflect a [[moment]] or period in the [[Buddha]] s [[life]], such as his [[attainment]] of [[enlightenment]] or the month when he performed a variety of [[miracles]]. These nine [[stupas]] are just down the road from the [[monastery]] and are a [[pilgrimage]] spot for [[Tibetans]] in the village. Photograph by Walker Blaine Village road (lower left) 46 |
Latest revision as of 15:25, 8 February 2020
The Rinchen Terdzö is one of the great treasures of the Nyingma tradition, the oldest of the four major contemporary schools of Tibetan Buddhism. Known in English as The Precious Treasury of Termas, it is a massive collection of nearly 900 empowerments and related teachings and meditation practices that are based on termas.
Termas are treasure teachings that were concealed by great masters of the past to be discovered in later times when those particular teachings would be the most beneficial. When the Rinchen Terdzö is bestowed, the key part of the ceremonies is the empowerments for the meditation practices.
An empowerment (Skt. abhisheka) is a series of ritual displays and instructions, which are simultaneously an introduction to a meditation practice and a demonstration of its fruition by the teacher. An empowerment is also an introduction to all aspects of the path to complete enlightenment from the perspective of a single vajrayana or Buddhist tantric practice. Empowerments are among the most colorful and fascinating parts of the vajrayana tradition.
They involve a vast and complex range of symbolism that is designed to bring the student to the awakened state. All the senses are involved; no corner is left out of the spiritual journey presented in an empowerment. Padmasambhava The Buddha of the Vajrayana In the Mahaparinirvana Sutra, the Buddha Shakyamuni stated that 8 years after his passing from this world, an enlightened teacher would come to teach the highest teachings and greatly benefit beings.
The Buddha said that this teacher, named Padmasambhava, would be even more enlightened than he was, meaning that their realizations would be equal, but Padmasambhava s expression of enlightenment would be extraordinary. Photograph by Walker Blaine 1
The Teacher The perfect teacher can be understood in the context of three kinds of lineages or three types of relationships between teacher and student. These three lineages are used to explain the origins of the highest vajrayana teachings in the Nyingma tradition.
The first lineage is called the mind lineage of the victorious ones and is the transmission of the dharma from a transcendent buddha to a primordially enlightened retinue of transcendent beings.
The second lineage is called the symbolic lineage of the vidyadharas and is the transmission of the teachings from a transcendent figure like Vajrasattva to one of the very early masters of the tradition, such as the Indian teacher Prahevajra. The third lineage is called the hearing lineage of ordinary beings, which is where the teachings move from one of the early human lineage figures such as Padmasambhava or his contemporaries, Vimalamitra and Vairochana, to their students, continuing down to our own teachers in the present day.
The three lineages also describe the personal relationship between a teacher and a student. The hearing lineage refers to how the student begins to experience the truth of the teachings through words and concepts.
The symbolic lineage refers to the relative level of what Trungpa Rinpoche called crazy wisdom, how the teacher can, without effort, create incidents and environmental circumstances that communicate the experience of awakenment in the student s life. The mind lineage refers to an atmosphere of mutual understanding, where the meaning of the dharma is understood nakedly without language, symbolism, or incident.
At the Rinchen Terdzö, His Eminence Namkha Drimed Rinpoche embodied all three lineages. The words of his teachings were rich and flawless. The atmosphere of the abhishekas and their symbolism had the quality of continuous magic like being in a pure realm.
His Eminence s mind seemed all-pervasive. In short, he was the complete manifestation of compassion and carried every blessing of wisdom. The steadiness and power of his presence during the three months of empowerments was nothing short of amazing; he appeared to get more and more energy as the day went on, even when we went late into the night.
Hearing his voice and repeating verses with him during the empowerments became as close as one s own thoughts. When the empowerments concluded and it was time to say goodbye, there was no adequate way to express our gratitude for having spent so much time with him in so profound a situation. 7
HIS EMINENCE NAMKHA DRIMED RINPOCHE His Eminence Tertön Namkha Drimed Rabjam Rinpoche Namkha Drimed Rinpoche manifests like all of the great masters of the past who were one-pointed in their dedication to the preservation of the transmission lineage of the teachings.
During the Rinchen Terdzö, when he was not practicing or presiding over the empowerments, Namkha Drimed Rinpoche often composed texts or studied. After the conclusion of the abhishekas, His Eminence often continued his activities late into the night. His days resumed at 4:00 A.M. in the morning, when he performed his personal practice, which finished before he started his Rinchen Terdzö preparations at 6:15 A.M. 8
Namkha Drimed Rinpoche, Sakyong Mipham Rinpoche, Lhunpo Rinpoche, and Tulku Kunchap Rinpoche Within the aura of incredible discipline, His Eminence showed many facets. One was of a father who burst into a broad smile or gently shook with laughter under his robes when members of his immediate family accidentally bumped one another beneath his throne during the busy empowerment rituals.
In this photo, His Eminence and the Sakyong enjoy a moment together at a photo shoot during a day off in December. In the background are Lhunpo Rinpoche and Tulku Kunchap Rinpoche.
Photograph by Walker Blaine Blessings on the veranda Many of the great teachers of Tibet, including His Holiness the 14 th Dalai Lama, have praised Namkha Drimed Rinpoche s realization and activity. The Tibetan community holds him in high esteem because of his wisdom and the power of his practices for healing, divination, and pacification of obstacles. Here, at the end of a typical day, His Eminence is in the midst of bestowing an empowerment on each of the participants. 10
SAKYONG MIPHAM RINPOCHE Sakyong Mipham Rinpoche with the Tibetan lay sangha For a major lineage holder like Sakyong Mipham Rinpoche, receiving the Rinchen Terdzö expands what he is able to offer others. While the Sakyong is very much a part of the Buddhist tradition in the West, he is also a big part of the tradition in the East.
The expectations of him are high because he is the rebirth of Jamgön Mipham Gyatso, one of the most important teachers in the Nyingma lineage. At the Ripa Ladrang This photo was taken at the Ripa family compound, the Ripa Ladrang, near the end of the Rinchen Terdzö. Photograph by Benny Fong 16
His Eminence Namkha Drimed Rinpoche and Sakyong Mipham Rinpoche Sakyong Mipham Rinpoche reads along in the root text while His Eminence bestows a tri during the start of the Rinchen Terdzö.
Throughout the event, the Sakyong displayed the qualities of the perfect student. His actions were those of someone completely attentive and humble in the presence of His Eminence, soft and gentle while being alert and strong. 19
Dungse Lhuntrul Dechen Gyurme Rinpoche (left) Every morning, while his Eminence did his preparatory practices out of view behind a curtain near the empowerment shrine, Lhunpo Rinpoche sat on a small throne in the front of the main shrine room and gave the reading transmission for the Rinchen Terdzö.
More than half of the Rinchen Terdzö is read aloud during the lung; the rest is read during the empowerments. The reading transmission includes the small letters or notes for the practices, the instruction manuals, life stories of the tertöns and visionaries who discovered the termas, and the life stories of Padmasambhava.
Here, Lhunpo Rinpoche is assisting Namkha Drimed Rinpoche during an empowerment during the end of the Rinchen Terdzö. Gyetrul Jigme Rinpoche (above) Jigme Rinpoche teaches widely in the West and is the head of Rigon Thubden Mindroling monastery in India. His teaching style is lively, engaging, and full of humor. Jigme Rinpoche posed for this portrait during the morning breakfast break. Photograph by Walker Blaine 21
Sisters and brothers Six of His Eminence s seven children attended the Rinchen Terdzö. Namkha Drimed Rinpoche s eldest son, Tenzin Nyima Rinpoche, is abbot of Rigon Tashi Chöling monastery in Tibet and was unable to attend. From the left: Lhunpo Rinpoche, the Sakyong Wangmo Dechen Chöying Sangmo, Semo Palmo, Semo Pema Dechen, Jigme Rinpoche, and Semo Sonam Palzom. 23
Sangha watching lama dances Photograph by Walker Blaine 30
GENEROSITY The Sakyong Wangmo Dechen Chöying Sangmo making a mandala offering to His Eminence Namkha Drimed Rinpoche Offerings of gratitude are made when requesting and after receiving teachings.
At the start of every empowerment, the students visualize offering the whole universe with all its beings, wealth, and enjoyments to the teacher and the lineage.
While building a physical representation of the universe with rice heaped according to a traditional Buddhist cosmology, one makes imaginary offerings as vast as possible in order to open up to the teacher s mind.
In this photo, the Sakyong Wangmo makes an elaborate mandala offering to His Eminence on behalf of the entire assembly at the start of the day. Photograph by Walker Blaine 34
OUTSIDE THE MONASTERY
View from the monastery roof at dawn (upper left) Stupas (upper right) A stupa is a symbolic representation of the Buddha in meditation that is empowered as a living embodiment of wisdom.
The specific design of a stupa can reflect a moment or period in the Buddha s life, such as his attainment of enlightenment or the month when he performed a variety of miracles. These nine stupas are just down the road from the monastery and are a pilgrimage spot for Tibetans in the village. Photograph by Walker Blaine Village road (lower left) 46
Source
https://religiondocbox.com/amp/119010345-Buddhism/Introduction-to-the-rinchen-terdzo.html
