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yeshe.
User deleted
Kyabje Tenga Rinpoche passed away this night at 3:24 Nepali time.
(............. un sms da Kathmandu ............Rinpoche è nello stato di tug tam in perfetta posizione di meditazione Om Mani Padme Hung!!)
Dear Friends,
Very sorry to convey the message that, after giving final instructions to his monks, Ven. Tenga Rinpoche passed away early this morning at his monastery in Swayambhu. A great loss to all of us. I believe he is in tukdam right now. Our Lamas, who held him in immense esteem, have just gone to his monastery.
Regards,
Kathy
Best Wishes
Kathleen J. Morris
Secretary to the Abbot, Tulku Chokyi Nyima Rinpoche
Ka-Nying Shedrub Ling Monastery
P.O. Box 1200 Boudhanath
Kathmandu, Nepal. -
_Uno_.
User deleted
Karmapa Chenno . -
Vajrapani.
User deleted
Karmapa Chenno . -
yeshe.
User deleted
The passing of Tenga Rinpoche
http://www.benchen.org/en/tenga-rinpoche/n...a-rinpoche.html
Kyabje Tenga Rinpoche has entered thugdam, this photographic evidence of which is intended to bring benefit to all sentient beings. Official time of death is given as 3:24 a.m. Nepali time, 30 March 2012. So great is Rinpoche's realization that practices performed in the presence of even this image will bring supreme benefit during this special period.(http://tibetanaltar.blogspot.it/)
A brief account of the passing of Kyabje Tenga Rinpoche
[The Precious Kudung - Photo taken by Kyabje Tenga Rinpoche's personal attendant Karma Sherab Wangchuk, Kathmandu, 2012]
As you know, Kyabje Tenga Rinpoche had been admitted to hospital on the evening of 26 March. On the 28th, at 5:30 p.m. Rinpoche expressly stated his wish to return to the monastery. The doctors advised him strongly not to do so, owing to the lack of facilities there, and telling Rinpoche quite frankly that they could not guarantee for anything should he choose to leave anyway. However, Rinpoche stood by his decision, which was also confirmed by H.H. the Karmapa's advice shortly thereafter. An ambulance was readied and Rinpoche arrived in the monastery at around 7:00 p.m.
Previously, while in the hospital, Rinpoche's situation was quite unbearable. He was in great discomfort and had to be turned every minute. Also, while in the clinic, he could not sleep for even one minute. This situation persisted for a while once he was back home in the monastery until, at 9:30 p.m., he asked Tashi Özer and Sherab Wangchuk to tell everyone to please leave. At around 10:00 p.m. Rinpoche asked specifically for eight persons to be asked to come. They were Tenpa Yarpel, Sherab Wangchuk, Jinpa Lodrö, Tashi Özer, Karma, Lama Geleg, Lama Tsöndrü and Söpa Chöpel. When they went in they found Rinpoche sleeping peacefully and they stayed quietly in his presence until midnight.
When Rinpoche awoke shortly after midnight, Sherab Wangchuk informed him that all those requested were present. Rinpoche was then helped to sit up and began to speak his last will. He requested several times that his words be recorded so that there may be no mistake later on. Among Rinpoche's wishes was that some gold objects that had recently been offered to him, be placed inside the large Maitreya statue in the main temple as well as in the golden finial on top of the temple rooves. This has already been done.
It was not immediately apparent, but after a while it was noticed that Rinpoche didn't require any moving anymore. He instead sat up very straight and still and did not seem like a sick person any longer. While Rinpoche had previously been feeling very nauseous, all of that was gone and he seemed to be in no more discomfort. Occasionally he would ask for a sip of water or juice.
After a little while Tenpa Yarpel was called again and Rinpoche made it very clear that he wished his body to be cremated. Being even more specific, Rinpoche directed that the four fire rituals for the cremation should be conducted by our lamas and monks of Benchen monastery, by Tsike Chokling Rinpoche, by Chökyi Nyima Rinpoche and by Tulku Yönten of Thrangu monastery and their respective monks.
Again, a little later Sherab Wangchuk was called and directed to extend Rinpoche's best wishes and aspirations to all of his students in Europe, Malaysia, Singapore, Taiwan and Indonesia, and especially to Mrs. How Yok Bee, Mr. and Mrs. Peter and Nora Rohde-Kvaede and to Mr. Tim Tashi Boldt and family.
Yet again a little later Tenpa Yarpel was called. Rinpoche expressly stated that it was his wish that Tenpa Yarpel will be given the rank of Senior Treasurer, while Tashi Özer will be Junior Treasurer of Benchen Monastery. This was put in writing and will be adhered to.
By now the night had worn on and it was the early hours of 29 March. At 3:00 a.m. Rinpoche called for his niece Karmo. After that Tenpa Yarpel was called again and asked by Rinpoche to ask Sangyum Dechen, the wife of Tsike Chokling Rinpoche, to be invited for the next morning. Rinpoche stressed again how he wanted his best wishes to be sent to everyone. At 6:00 a.m. H.E. Sangye Nyenpa Rinpoche came and stayed with Tenga Rinpoche until shortly before 9:00 at which time Sangyum Dechen arrived. Rinpoche took note of her arrival but said nothing. At around 9:30 a.m. she asked Rinpoche's permission to leave and was excused.
After that Tashi Ozer asked Rinpoche how and when one should begin to look for Rinpoche's next incarnation. Tenga Rinpoche was very explicit about it saying "Ask H.H. the Karmapa! His advice will be very clear."
For more than 28 hours Rinpoche had been sitting up very straight and still and for much of that time he seemed to be in deep meditation. At night Tenpa Yarpel was called again into Rinpoche's presence and asked to record his words. It was Tenga Rinpoche's request to Sangye Nyenpa Rinpoche to continuously take care that all the traditional rituals of Benchen Monastery, the dances and pujas etc., will be continued uninterruptedly in the future. Tenpa Yarpel then requested Kyabje Tenpa Rinpoche to please return very quickly, to which Rinpoche smiled and nodded his head.
Around 1:00 a.m. Tenga Rinpoche mentioned that he had clearly seen his teachers, the previous 11th Tai Situ Pema Wangchok Gyalpo, the previous Sangye Nyenpa Rinpoche, the previous Dilgo Khyentse Rinpoche and the 2nd Jamgön Kongtrul Palden Khentse Özer before himself. Then, in the early hours of 30 March, at 3:24 a.m. local time to be exact, he finally passed on. H.E. Sangye Nyenpa Rinpoche had visited several more times before that.
This day, which is the eighth day of the second Tibetan month, is a day sacred to the Saviouress Tara. When the moment had finally come, Sangye Nyenpa Rinpoche offered the words of the "Clarifying the Thugdam-state" and spoke them directly into Tenga Rinpoche's ear. Accordingly Tenga Rinpoche adjusted his posture slightly, placed his hands in the meditation gesture, and has since entered into the deep meditation that is known as "Thugdam", a meditative state that great realized masters can enter into after their bodies have expired. Right after that Sangye Nyenpa Rinpoche led the recitation of prayers to the Three Jewels and especially the "Calling the Lama from Afar" by Jamgön Kongtrul.
Since then the precious advice of H.H. the Karmapa has been received to keep Kzabje Tenga Rinpoche's surroundings very quiet and to allow no visits to the Kudung, the precious remains, for the duration of three days. We will proceed accordingly. Upon Kyabje Tenga Rinpoche's express wish to be cremated and the advice of H.E. Sangye Nyenpa Rinpoche, the date for the cremation has been set for May 18, 2012.
With best wishes,
The Benchen Monastery Committee
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A Brief Supplication for the Swift Rebirth of Kyabje Tenga Rinpoche
[Kyabje Tenga Rinpoche - Photo taken by Edward Henning, Darjeeling 1976]
CHOGTRUL TENGA RINPOCHE
THUG GONG CHÖYING CHIGSE KYANG
LARYANG TENDRO CHICHE LE
TRULPE DASHAL NYUR CHAR SOL
Surpreme emanation Kyabje Tenga Rinpoche,
even though you have merged your intention into one with dharmadathu,
for the sake of the doctrine and beings, in general and in particular,
may the moon-like face of your emanation rise again soon!
Composed by Sangye Nyenpa
This supplication was composed by H.E. Sangye Nyenpa Rinpoche in the early hours of 30th March 2012, in the presence of the precious remains of Kyabje Tenga Rinpoche. Immediatedly translated by Sherab Drime (Thomas Roth).
http://rywiki.tsadra.org/index.php/Tenga_Rinpoche. -
yeshe.
User deleted
Sunday, April 01, 2012
"Expression of Freedom"
The Inexhaustible Source of Refuge, the Great Tenga Rinpoche, remains in thugdam at this hour, his posture unchanged. His Holiness the Seventeenth Karmapa, who has watched the situation very closely, remarked yesterday, "Usually when someone dies, we are sad, but what Rinpoche is doing, it is simply expression of freedom."
His Holiness has advised that, during this time, people should perform the Eighth Karmapa's Four Session Guru Yoga, and the prayer, "Calling the Lama From Afar," by Jamgön Kongtrul Lodrö Thaye.
Edited by yeshe - 4/4/2012, 09:36. -
yeshe.
User deleted
Kyabje Tenga Rinpoche's Tukdam has ended
On 3 April, at 3:15 p.m., Kyabje Tenga Rinpoche chose to end the state of Tukdam after four and a half days, which is the deep meditative composure that some realized masters enter into after the demise of their physical bodies. The event was accompanied by rather out-of-the-ordinary weather occurrences. Here in Kathmandu, a very strong and totally unseasonal thunderstorm was observed.
Sky over Rinpoche, a few hours ago.
Around 3:00 p.m. it began to get very dark, followed by strong gusts of wind, squalls of torrential rain and several thunderclaps that shook the monastery. After the weather cleared rainbows were observed by some. Similar such weather occurences were reported from other places as well. Most significantly from Rumtek Monastery in Sikkim, the seat of the Karmapas in exile, where Kyabje Tenga Rinpoche served for so many years as the 16th Karmapa's vajra master. It was reported from Rumtek, that a similar thunderstorm occurred there, exactly at the same time as here. Rain, thunder and lightning, growing ever more distant, persisted throughout the night.
In the meantime H.E. Drubwang Sangye Nyenpa Rinpoche continues with the Oral Transmission of the 21 volumes of Prajnaparamita Sutras, which were of such great importance to Kyabje Tenga Rinpoche. Our lamas are now preparing the Precious Kudung for public blessing which will commence tomorrow, 4 April. Meanwhile, as advised by H.H. the Karmapa, the Guru Offering ritual to H.H. the 16th Karmapa, composed by the present 12th Tai Situpa, is under way for several days. Other rituals will follow suit. Rinpoche's remains are being prepared presently to be moved to the Tara temple, inside the main monastery building.
We will keep you posted about further developments. Please check back to the website frequently. (www.benchen.org/en/home.html)
Sherab Drime (Thomas Roth)
www.benchen.org/en/downloads/232-a-...a-rinpoche.html
Edited by yeshe - 7/5/2012, 15:14. -
_Uno_.
User deleted
Nella propria biografia (dello scorso anno), Tenga Rinpoche ha detto:
"ho raggiunto i 79 anni e ho vari problemi di salute, ma dal momento che so che sono illusori, non mi sento né scorggiato né depresso.
Ogni volta che penso al mio Lama, lui è sopra la mia testa, o nel mio cuore, e questo è la fonte di ogni gioia e di ogni beneficio.
Amore, Compassione e nutrire la natura della mente sono gli aspetti principale della pratica.
Ho la straordinaria fiducia che quando questo corpo illusorio si disgregherà, la mente del Buddha, Karmapa, e la mia mente si fonderanno in maniera indissolubile.". -
yeshe.
User deleted
Supplication for the swift return of Kyabje Tenga Rinpoche composed by Gyalwang Karmapa
5 April,2012
www.kagyuoffice.org/#supp
Le parole di Sangye Nyempa Rimpoche indirizzate ai discepoli di Tenga Rinpoche
(day by day)
"Non c’è bisogno che vi spieghi troppo ciò che è accaduto in questi ultimi giorni. Tenga Rimpoche è trapassato, in senso relativo, in senso apparente. Nel senso ultimo, potete averne sentito parlare, Lui è in un certo senso imperituro. Rinpoche non se n’è mai andato da nessuna parte, non si è mai allontanato da noi, è sempre in noi. Ma se vi manca ancora una tale conoscenza, la conoscenza del Buddha Dharma, allora ovviamente Lui sarà in voi ma voi potreste non sentirlo.
Eseguite le puje, cantate le preghiere, invocate il suo nome gli rivolgete suppliche e implorazioni, e ancora tuttavia non lo sentite. Limitarsi a piangere e sentirsi tristi non funziona. Limitarsi a essere con lui, a sedersi fuori dalle sue stanze, non funziona, non ha alcun senso. Ciò di cui avete bisogno è la determinazione della devozione e della fiducia. Con la devozione e la fiducia, che lui viva o meno in questo mondo, sia vivo o meno, non fa alcuna differenza. Lui è sempre con noi. La sua compassione, la sua amorevole gentilezza, la sua dedizione e il suo amore è sempre con noi, non è vero? Quindi questo ci aiuterà a progredire nella nostra pratica, nella nostra devozione e saggezza. . Se sarete in grado di realizzare ogni istruzione data da Rinpoche, questo sarà di gran beneficio per voi, sarà di gran beneficio per tutti gli esseri senzienti, sarà di beneficio per il Lignaggio."
(day 2) "Questo senso di relazione fra il Maestro e il discepolo è molto profondo. Molto profondo. E questa profondità di relazione tra discepolo e Maestro, colui che si prende cura di te sino al momento in cui raggiungi la completa realizzazione, dipende molto da come tu tieni a mente le Sue istruzioni. Ciò è molto importante. In questo modo creiamo la relazione, così rendiamo profonda la relazione fra discepolo e Maestro, o comunque lo vogliate chiamare, tra l’insegnante e lo studente.
Se quindi hai fiducia che il tuo Maestro è ancora con te, non ti limiti a dire: “il mio Guru è con me”. Ovviamente il tuo Maestro non è con te quando sei al ristorante, in ogni caso Lui non c’è li, al ristorante con te. Quando mangi la tzampa o quando fai colazione, il tuo Maestro non fa colazione: facendo colazione non porti a compimento un suo desiderio. Giusto? Si tratta piuttosto di qualche cosa di più profondo, nel senso della profondità dell’insegnamento. SI tratta di realizzare che la Sua mente non è mai separata dalla tua mente. Realizzarlo. Averne l’esperienza. Non solo essere in grado di sviluppare una comprensione teorica o intellettuale. La comprensione intellettuale è molto elementare, molto basica. Abbiamo bisogno di passare da questo livello allo stato della realizzazione. Questo significa sperimentare pienamente, realizzare pianamente con determinazione e fiducia. E questo può essere sviluppato per mezzo della devozione genuina e della fiducia genuina nei confronti del Maestro."
(day 3) " “A volte puoi dire: - il mio Maestro oggi non è così contento-. Quando Lo vedi ti aspetti il suo bel sorriso, e invece magari ti mostra un muso lungo. Allora la tua devozione vacilla, allora arrivano le lacrime, la tristezza e l’agitazione. Allora forse ti ritrovi a pensare: “Il mio Maestro è pazzo!”. Dunque: avete davvero una devozione solida e stabile? Dovreste esaminare, dovreste riflettere sulla vostra devozione, dovreste riflettere sulla vostra fiducia. Se c’è ancora una lacuna nella comprensione del Buddhadharma, dovreste leggere di più le storie di Milarepa e Gampopa, la biografia del grande Naropa e Tilopa. Quanto fosse profonda la relazione fra di loro. Dite sempre: “ queste storie sono una grande fonte di ispirazione”, ma dove si trova la vostra ispirazione? Quando vi trovate di fronte a certe circostanze, perdete il controllo, a volte potete arrivare a odiare il Dharma. Questo accade molto a livello mondano, terreno; nonostante agiate come Buddhisti, nonostante agiate come praticanti del Dharma, quando vi trovate ad affrontare certe circostanze siete incapaci di applicare il Dharma correttamente. Quindi come studente di Rinpoche o come discepolo di Rinpoche, dire semplicemente: “ sono un discepolo di Rinpoche” non è per nulla sufficiente, non è abbastanza. Avete un dovere molto pesante e la responsabilità di soddisfare i desideri di Rinpoche attraverso l’applicazione corretta del Buddhadharma, esaminando le vostre caratteristiche nella vita di ogni giorno, e dovete giudicarvi da soli su quanti cambiamenti siete in grado di fare attraverso l’addestramento della vostra mente e attraverso la applicazione di ciascuna e di tutte le istruzioni che Rinpoche ha dato nel passato."
(day 4) Parlando di ciò a lungo termine: la pratica non è facile. Non è affatto facile. Quando c’è ben tempo, ti stai bevendo un buon caffè e attorno a te ci sono bei ristoranti, ogni cosa ti sembra a posto e non hai nulla di cui lamentarti. Allora pensi: “posso compiere il Dharma”. E puoi sentire: “Posso seguire la pratica del Dharma”. Ma quando sorgono certe circostanze, spiacevoli e irritanti, perdi il controllo e in quel momento non riesci più ad applicare il Buddha Dharma. Ti lamenti invece di questo e di quello, e ti puoi lamentare dicendo: “ sono stato buddhista per più di 20, 30 o 40 anni: com’è che non sento di ricavare alcun beneficio dalla mia pratica?” Sembra quasi che tu stia tentando di biasimare il Dharma invece che te stesso. Non è una grande idea. Qualcosa ancora manca, qualche cosa ancora manca.
Quindi, come studenti e come discepoli di Rinpoche, dovreste mostrare il buon esempio agli altri: questo vorrei richiedervi. Quando siete coinvolti in determinate negatività e vi partecipate , ciò può danneggiare la fama e anche la posizione del vostro Maestro. La gente può pensare: “ Da dove proviene ciò?” Se voi vi ritrovate ad essere una persona collerica e assai irritabile, la persona che vi è accanto può pensare: “ oh.. così questi dichiara di essere un praticante buddhista. E allora com’è che non è riuscito a cambiare il suo carattere?" Quindi costui, o costei, potrebbe pensare che il tuo Maestro potrebbe essere peggio di te; giusto? Perché si aspetta che tu, facendo affidamento sul tuo Maestro, ricevendo i Suoi insegnamenti, potresti fare qualche cambiamento. Ma invece ora ti ritrovi con lo stesso brutto carattere, e quella persona penserà che il Dharma per te non ha funzionato. Questa è una pessima immagine per il lignaggio e una brutta immagine per il tuo Maestro. Quindi vi sto dicendo che avete una grande responsabilità. Per diffondere una buona immagine a coloro che seguono, occorre essere molto attenti, pienamente consapevoli e vigili"
(day 5) “Imparare il Dharma ogni giorno è molto importante. Nello stesso modo in cui il cibo, il bere e gli indumenti fanno parte della nostra vita quotidiana. Per colazione non avete bisogno di preparare molto, e neppure per pranzo o per cena: si tratta della nostra naturale e abituale tendenza. Non serve prestare molta attenzione per preparare il nostro cibo e i nostri pasti. E la vita quotidiana è simile alla pratica del Dharma. Dal minuto in cui vi alzate, la mattina presto, dovreste portare avanti i vostri doveri e le vostre responsabilità con genuina devozione e autentica fiducia. Con saggezza, consapevolezza, vigilanza, cura e attenzione.
Queste caratteristiche sono molto importanti, sono i migliori sostegni, i migliori amici del Dharma. Compiacere i desideri di Rinpoche: anche se Lui ha abbandonato il Suo corpo, la Sua mente è sempre con noi. La Sua Mente è sempre, sempre con noi. Questo è quello che dovreste davvero sapere. Questo è quello che dovreste sperimentare. Quindi, quello che vi sto dicendo è: sentirvi semplicemente tristi, limitarvi a piangere non è sufficiente. Non è pratico. Per portare avanti la pratica ogni giorno e ricordare tutte e ciascuna delle preziose parole e delle istruzioni date da Rinpoche, dovreste ricordarle nella vita quotidiana. In questo modo sarete in grado di realizzare tutti i Suoi desideri e così renderLo felice. E lui sarà sempre felice e le Sue benedizioni scenderanno su di voi incessantemente.
In realtà oggi, nel mio discorso ciò che ho insegnato in maniera profonda sono state le istruzioni ai monaci , sulle regole e sui ruoli del monastero, che noi dobbiamo portare avanti. Ma per voi ho appunto fatto un sunto del precedente discorso fatto. Vorrei che voi teneste tutte le istruzioni date da Rinpoche nel vostro cuore, e le metteste in pratica. E inoltre, come praticanti buddhisti, non dovreste essere così suscettibili. Dovete essere di mentalità aperta. Mentalità aperta, d’accordo?
Leggete un libro (di Dharma)e vi si dice tutto quello che dovete o non dovete fare. Ma poi, se agite esattamente nel modo opposto, non siete praticanti. Ogni giorno rendete omaggio e visitate il tempio, fate le prostrazioni, accendete le candele, sedete di fronte all’immagine di Buddha, agite come se faceste meditazione e pensate di essere Buddhisti. No.”
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yeshe.
User deleted
La traduzione di Carla continua...
day 6) “Come veri buddhisti dovreste cambiare la vostra attitudine mentale. Questa è la responsabilità maggiore di un praticante buddhista. Cambiare. Cambiare attraverso il training mentale, cambiare attraverso le istruzioni che hai letto in un libro, cambiare attraverso le istruzioni che hai ricevuto dal tuo Maestro, applicarle all’interno di te. Con gioia, con felicità, e ricolmo di saggezza stai gioiosamente cambiando il tuo carattere. Non forzatamente. Non obbligatoriamente. Questo è il profondo insegnamento di Buddha Shakyamuni, dei grandi maestri indiani, dei Pantit, e dei grandi maestri tibetani. Nulla di più, nulla di più, anche se leggi pagine su pagine, non saranno di nessun uso se non troveranno applicazione dentro di te. L’applicazione è il punto chiave della nostra pratica del Dharma. Applicazione significa cercare di fare un tutt’uno fra te e della tua pratica, senza separazione. Questo è molto importante. Se lo farete, Rinpoche sarà molto felice e la sua benedizione sarà sempre con voi. Non c’è bisogno che cantiate le preghiere e intoniate grandi melodie: non sarà la vostra melodia alla fine, a renderLo felice. Non lo fa. Se volete realmente rendelo felice, dovreste applicare le parole, le istruzioni che avete ricevuto. Applicarle significa unire, fare una combinazione. Quindi cercate di togliere tutte le barriere che avete mantenuto per un lungo periodo di tempo. Che voi addomestichiate la vostra mente è il suo desiderio ultimo. Se siete in grado di farlo" (to be continued...)
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yeshe.
User deleted
Kathmandu, 1 Aprile 2012
Le parole di Sangye Nyempa Rimpoche indirizzate ai discepoli di Tenga Rimpoche
"Non c’è bisogno che mi dilunghi a spiegarvi ciò che è accaduto in questi ultimi giorni. Tenga Rimpoche è trapassato, in senso relativo, in senso apparente. Nel senso ultimo, potete averne sentito parlare, Lui è in un certo senso imperituro. Rinpoche non se n’è mai andato da nessuna parte, non si è mai allontanato da noi, è sempre in noi. Ma se vi manca ancora una tale conoscenza, la conoscenza Buddhadharma, allora ovviamente Lui sarà in voi ma voi potreste non sentirlo. Eseguite le puje, cantate le preghiere, invocate il suo nome gli rivolgete suppliche e implorazioni, e ancora tuttavia non lo sentite.
Limitarsi a piangere e sentirsi tristi non funziona, non funziona affatto. Limitarsi a essere con lui, a sedersi fuori dalle sue stanze, non funziona, non ha alcun senso. Ciò di cui avete bisogno è la determinazione della devozione e della fiducia. Con la devozione e la fiducia, che lui viva o meno in questo mondo, sia vivo o meno, non fa alcuna differenza. Lui è sempre con noi. La sua compassione, la sua amorevole gentilezza, la sua dedizione e il suo amore è sempre con noi, non è vero? Quindi questo ci aiuterà a progredire nella nostra pratica, nella nostra devozione e saggezza. Se sarete in grado di realizzare ogni singola istruzione data da Rinpoche, questo sarà di gran beneficio per voi, sarà di gran beneficio per tutti gli esseri senzienti, sarà di beneficio per il Lignaggio.
Questo senso di relazione fra il Maestro e il discepolo è molto profondo. Molto profondo. E questa profondità di relazione tra discepolo e Maestro, che si prende cura di te sino al momento in cui raggiungerai la completa realizzazione, dipende molto da come tu tieni a mente le Sue istruzioni. Ciò è molto importante. In questo modo creiamo la relazione, così rendiamo profonda la relazione fra discepolo e Maestro, o comunque lo vogliate chiamare, tra l’insegnante e lo studente. Se quindi hai fiducia che il tuo Maestro è ancora con te, non ti limiti a dire: “il mio Guru è con me”. Ovviamente il tuo Maestro non è con te quando sei al ristorante, in ogni caso Lui non c’è li, al ristorante con te. Quando mangi la tzampa o quando fai colazione, il tuo Maestro non fa colazione: facendo colazione non porti a compimento un suo desiderio. Giusto? Si tratta piuttosto di qualche cosa di più profondo, nel senso della profondità dell’insegnamento. Si tratta di realizzare che la Sua mente non è mai separata dalla tua mente. Realizzarlo. Averne l’esperienza. Non solo essere in grado di sviluppare una comprensione teorica o intellettuale. La comprensione intellettuale è molto elementare, molto basica. Abbiamo bisogno di oltrepassare questo livello verso lo stato della realizzazione. Questo significa sperimentare pienamente, realizzare pianamente con determinazione e convinzione. E questo può essere sviluppato per mezzo della devozione genuina e della fiducia genuina nei confronti del Maestro.
A volte magari dite: “il mio Maestro oggi non è così contento”. Quando Lo vedete vi aspettate il Suo bel sorriso, e invece magari Vi mostra un muso lungo. Allora la vostra devozione vacilla, allora arrivano le lacrime, la tristezza e l’agitazione. Allora forse vi ritrovate a pensare: “Il mio Maestro è pazzo!”. Già. Dunque, vedete: avete davvero una devozione solida e stabile? Dovreste esaminare, dovreste riflettere sulla vostra devozione, dovreste riflettere sulla vostra fiducia. Se c’è ancora una lacuna nella comprensione del Buddhadharma, dovreste leggere di più le storie di Milarepa e Gampopa, la biografia del grande Naropa e Tilopa. Quanto fosse profonda la loro relazione. Dite sempre: “ queste storie sono una grande fonte di ispirazione”, ma dove si trova la vostra ispirazione? Quando vi trovate di fronte a certe circostanze, perdete il controllo, a volte potete arrivare a odiare il Dharma. Questo accade molto a livello mondano, terreno; nonostante agiate come buddhisti, nonostante agiate come praticanti del Dharma, quando vi trovate ad affrontare certe circostanze siete incapaci di applicare il Dharma correttamente. Quindi come studenti di Rinpoche o come discepoli di Rinpoche, dire semplicemente: “sono un discepolo di Rinpoche” non è per nulla sufficiente, non è abbastanza. Avete un dovere molto pesante e la responsabilità di soddisfare i desideri di Rinpoche attraverso l’applicazione corretta del Buddhadharma, esaminando le vostre caratteristiche nella vita di ogni giorno, e dovete giudicarvi da soli su quanti cambiamenti siete in grado di fare attraverso l’addestramento della vostra mente e attraverso la applicazione di ciascuna e di tutte le istruzioni che Rinpoche ha dato nel passato.
Parlando di ciò a lungo termine: la pratica non è così facile. Non è facile. Quando c’è una bella giornata, ti stai bevendo un buon caffè e attorno a te ci sono bei ristoranti, ogni cosa ti sembra a posto e non hai nulla di cui lamentarti. Allora pensi: “posso compiere il Dharma”. E puoi sentire: “Posso fare la pratica del Dharma”. Ma quando sorgono certe circostanze, spiacevoli e irritanti, perdi il controllo e in quel momento magari non riesci più ad applicare il Buddhadharma. Ti lamenti invece di questo e di quello, e ti puoi lamentare dicendo: “Sono stato buddhista per più di 20, 30 o 40 anni: com’è che non sento di ricavare alcun beneficio dalla mia pratica?” Sembra quasi che tu stia tentando di biasimare il Dharma invece che te stesso. Non è una grande idea. Qualcosa ancora manca, qualche cosa ancora manca.
Quindi questo vorrei richiedervi: come studenti e come discepoli di Rinpoche dovreste mostrare il buon esempio agli altri. Quando siete coinvolti in determinate negatività ciò può danneggiare la fama e anche la posizione del vostro Maestro. La gente può pensare: “Da dove proviene ciò?” Se voi vi ritrovate ad essere una persona collerica e assai irritabile, la persona che vi è accanto potrà pensare: “ Oh.. così questi dichiara di essere un praticante buddhista. E allora com’è che non è riuscito a cambiare il suo carattere?" Quindi costui, o costei, potrebbe pensare che il tuo Maestro magari è peggio di te; giusto? Perché si aspetta che tu, facendo affidamento sul tuo Maestro, ricevendo i Suoi insegnamenti, potresti fare qualche cambiamento. Ma invece ora ti ritrovi con lo stesso brutto carattere, e quella persona penserà che il Dharma per te non ha funzionato. Questa è una pessima immagine per il Lignaggio e una brutta immagine per il tuo Maestro. Quindi vi sto dicendo che avete una pesante responsabilità. Per diffondere una buona immagine a coloro che seguono, occorre essere molto attenti, pienamente consapevoli e vigili.
Imparare il Dharma ogni giorno è molto importante. Nello stesso modo in cui il cibo, il bere e gli indumenti fanno parte della nostra vita quotidiana. Per colazione non avete bisogno di preparare molto, e neppure per pranzo o per cena: si tratta della nostra naturale e abituale tendenza. Non serve prestare molta attenzione per preparare il nostro cibo e i nostri pasti. E la vita quotidiana è simile alla pratica del Dharma. Dal minuto in cui vi alzate, la mattina presto, dovreste portare avanti i vostri doveri e le vostre responsabilità con genuina devozione e autentica fiducia. Con saggezza, consapevolezza, vigilanza, cura e attenzione. Queste caratteristiche sono molto importanti, sono i migliori sostegni, i migliori amici della pratica del Dharma. Compiacere i desideri di Rinpoche: anche se Lui ha abbandonato il Suo corpo, la Sua mente è sempre con noi. La Sua Mente è sempre, sempre con noi. Questo è quello che dovreste davvero sapere. Questo è quello che dovreste sperimentare.
Quindi, quello che vi sto dicendo è: sentirvi semplicemente tristi, limitarvi a piangere non è abbastanza, non è sufficiente. Non è pratico. Per portare avanti la vostra pratica ogni giorno e dovreste ricordare ogni preziosa parola e ogni istruzione date da Rinpoche nella vostra vita quotidiana. In questo modo sarete in grado di realizzare tutti i Suoi desideri e così renderLo felice. E lui sarà sempre felice e le Sue benedizioni scenderanno su di voi incessantemente.
In realtà oggi, nel mio discorso ciò che ho insegnato in maniera profonda sono state le istruzioni ai monaci , sulle regole e sui ruoli del monastero, che noi dobbiamo portare avanti. Ma per voi ho appunto fatto un sunto del suddetto discorso. Vorrei che voi teneste tutte le istruzioni date da Rinpoche nel vostro cuore, e le metteste in pratica. E inoltre, come praticanti buddhisti, non dovreste essere così suscettibili. Dovete essere di mentalità aperta. Mentalità aperta, d’accordo?
Leggete un libro e vi si dice tutto quello che dovete o non dovete fare. Ma poi, se agite esattamente nel modo opposto, non siete praticanti, non lo siete. Ogni giorno rendete omaggio e visitate il tempio, fate le prostrazioni, accendete le candele, sedete di fronte all’immagine di Buddha, agite come se faceste meditazione e pensate di essere Buddhisti. No.
Come veri buddhisti dovreste cambiare la vostra attitudine mentale. Questa è la responsabilità maggiore di un praticante buddhista. Cambiare. Cambiare attraverso il training mentale, cambiare attraverso le istruzioni che hai letto in un libro, cambiare attraverso le istruzioni che hai ricevuto dal tuo Maestro, applicarle all’interno di te. Con gioia, con felicità, e ricolmo di saggezza stai gioiosamente cambiando il tuo carattere. Non forzatamente. Non obbligatoriamente. Questo è il profondo insegnamento di Buddha Shakyamuni, dei grandi maestri indiani, dei Pantit, e dei grandi maestri tibetani. Nulla di più, nulla di più, anche se leggi pagine su pagine, non saranno di nessun uso se non troveranno applicazione dentro di te. L’applicazione è il punto chiave della nostra pratica del Dharma. Applicazione significa cercare di fare un tutt’uno fra te e della tua pratica, senza separazione. Questo è molto importante. Se lo farete, Rinpoche sarà molto felice e la sua benedizione sarà sempre con voi. Non c’è bisogno che cantiate le preghiere o intoniate grandi melodie: non sarà la vostra melodia, alla fine, a renderLo felice. Non lo fa. Se volete realmente renderlo felice, dovreste applicare le parole, le istruzioni che avete ricevuto. Applicarle significa unire, fare una combinazione. Quindi cercate di togliere tutte le barriere che avete mantenuto per un lungo periodo di tempo. Che voi addomestichiate la vostra mente è il suo desiderio ultimo. Se siete in grado di farlo.
Ecco perché vorrei richiedervi si adottare e coltivare queste qualità ogni singolo giorno. Quando sedete vicino alla stanza di Rinpoche e quando ne siete lontani. Non c‘è distanza fra voi e il vostro Guru se siete veri praticanti di Dharma. La benedizione non dipende dalla distanza. Quindi dovete essere praticanti molto pratici, e dovete essere davvero quello che si dice “persone di saggezza.” Allora non potrete fare alcun errore nella vostra pratica. E allora sperimenterete che la benedizione in definitiva è già presente. Quindi voi non siete mai separati da Rinpoche. Quindi il vostro corpo, parola e mente non saranno mai separati da corpo, parola e mente del Maestro, di Rinpoche. Per favore, tenete queste parole che ho appena detto in mente. Grazie
Ora vi do la trasmissione di una preghiera per la pronta rinascita di Kyabje Tenga Rinpoche
CHOGTRUL TENGA RINPOCHE THUG GONG CHÖYING CHIGSE KYANG LARYANG TENDRO CHICHE LE TRULPE DASHAL NYUR CHAR SOL
Anche se Rinpoche è, in senso relativo, trapassato, e la sua mente è unificata con il Dharmadhatu, per la salvezza della dottrina del Buddha e per tutti gli esseri senzienti, Ti richiediamo di ritornare.
E’ molto breve: “Torna”, gli diciamo semplicemente di tornare. Non c’è bisogno che glieLo diciate in maniera estremamente gentile, semplicemente ditelo: “Per favore, torna. Molto presto. Torna molto presto.” E lui tornerà presto, se praticate. Altrimenti, se semplicemente godrete a provare dolore nel corpo, nella perturbazione mentale e gli chiedete: “per favore, torna” in questo caso Lui dirà: “oh no.. che uomo o donna testardo/a… non tornerò!” Aspettiamo la sua veloce rinascita e Lui tornerà, ecco perché diciamo che non si è mai separato da noi, mai. Tornerà, tornerà, ma a una condizione: dobbiamo davvero praticare il Dharma. Non dobbiamo dimenticare il Maestro: quando vi svegliate, quando camminate per la strada, quando mangiate del cibo, quando parlate con la gente. Fate le vostre attività, ma non separate mai la vostra mente dalla mente del Maestro. Allora, anche se il suo corpo non è presente di fronte a noi, la sua compassione, il suo amore, la profondità della sua Bodhicitta è sempre con noi. Questo lo possiamo sentire. E non c’è dubbio che lo sentiamo. Di conseguenza la richiesta per la sua veloce rinascita si basa molto sulla pratica quotidiana. Così, se sarete in grado di associarla con quelle qualità, allora potrete ascoltare e sentire, sentire davvero che ogni vostra singola parola di richiesta, ogni singola parola pronunciata nelle vostre preghiere, se associata e non dissociata, associata a queste qualità, gli arriverà chiaramente. Grazie mille.”
(Tradotto dall’inglese in italiano da Carla Castellani),
www.benchen.org.pl/Guru_joga_Karmapy.mp3
www.buddyzm.eu/mp3/TengaRinpoche_Calling_Lama.mp3
www.buddyzm.eu/mp3/Lamagyanbu.MP3. -
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Announcing the Cremation of Kyabje Tenga Rinpoche (13 April 2012, 07:21)
On 18 May 2012, at 7:30 a.m., which corresponds to the morning of the 28th day of the 3rd Tibetan month of the present Water-Dragon Year, the cremation of Kyabje Tenga Rinpoche's Precious Kudung will take place at Benchen Phuntsok Dargyeling Monastery.
The ceremonies will commence with a ritual circumambulation of the Svayambunath Stupa and then continue in the monastery's courtyard. We are looking forward to receiving you all to this auspicious event.
The Benchen Monastery Committee
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Tenga Rinpoche of Benchen, Benchen Tenga Rinpoche (bstan dga' rin po che)
A brief biography of Kyabje Tenga Rinpoche of Benchen monastery (1932-2012)
[Translator's note: This is not a word-by-word translation of Kyabje Tenga Rinpoche's narrative. It is rather a re-telling of the events of Rinpoche's life, presented in such a way as to make it easier to understand for non-Tibetan readers, based upon Rinpoche's own words and writings. This whole narrative is a combination of the re-telling of events which Tenga Rinpoche related in the early and mid-eighties to Edward Henning and then to myself, and of some which he wrote down himself just a few years ago. A few events which he did not wish to become public knowledge are omitted here. This is not to keep anything secret, but to honour Rinpoche's explicit wish! Sherab Drime (Thomas Roth)]
Ven. Kyabje Tenga Rinpoche was born in eastern Tibet, the northern snow-enclosure, the cool land of the dharma valleys, the segment of the mandala field known as "the six ranges of lower Dokham" [...] , on the fourth day of the sixth lunar month in the Water-Monkey year of 1932. To be more specific, Rinpoche was born in the region of Dokham known as Ga. His father was descended from the upper eastern clan of the miraculously born Magyal Pomra known as Drong Sekar Gyalpo and their descendants. Rinpoche's father was Gönpo Tobgyal, one of the sons of the then Drong district official. His mothers name was Rigdzin Drölma, who came from the Gegyal Barma family clan. While the baby was in her womb, she dreamed one night of Drongpa Lama Tendzin Chögyal (Rinpoche's previous incarnation) who gave her a turquoise and told her to wear it around her neck. After that she was in high spirits and experienced no physical discomfort whatsoever. Other than that, said Kyabje Tenga Rinpoche, there were no special signs. So he was told by his mother.
The previous 9th Sangye Nyenpa Rinpoche had gone to see the 11th Tai Situpa Pema Wangchok Gyalpo, in order to request the details of the rebirth of the tulku. With his totally unobscured wisdom eye, Situ Rinpoche clearly beheld the family into which the tulku had been born, which was the same family clan as the previous incarnation's, the fathers name as being Gönpo, and the mothers name as Drölma. He stated the year of the tulkus birth as the Monkey year, that there were wondrous signs acompanying the birth, and said that if one were to search in the eastern direction, but not very far from Benchen monastery, the rebirth would surely be found. The 15th Karmapa Kakhyab Dorje had also had visions and provided a letter with his predictions concerning the precious rebirth, the names of the parents, drawings of the family's house etc., which were in total agreement with Situ Rinpoche's pronouncements. Thus the incarnation was unanimously agreed upon.
At around age six and seven Rinpoche learned reading and writing from his father. With Lama Pesam, Rinpoche studied a special type of calligraphy according to the Karma Gadri school of painting and writing. He also learned the "Four Session" Guru Yoga practice, as well the "Confession of Misdeeds" etc. by heart. At age 11 to 12, together with relatives, he engaged in a pilgrimage in order to go and behold the Jowo in Lhasa. At age 14, on the seventh day of the tenth month, Rinpoche finally arrived in Benchen. On the next day, the eighth, he was enthroned by Sangye Nyenpa Rinpoche upon the golden throne of his predecessor, as the authentic rebirth of Drongpa Lama Tendzin Chögyal.
From the Benchen Khenpo Karma Guru, Rinpoche received extensive explanations on the drawing and construction of mandalas. From Benchen Khenpo Söpa Tharchin, he received the "Fivefold Mahamudra" in a most perfect way, and auspicious experiences and occurances were all-pervading. At this time, one of the main statues in the shrine-hall at Benchen was a statue that was said be a good likeness of the 13th Karmapa Düdül Dorje. It took off its crown, that liberates by sight, when Rinpoche came in front of it, at the time of which the skies filled with rainbows of many different colours and shapes, such as eight-petaled lotuses and other special designs.
(A little background information is in order here: this statue was known to occasionally "take off" its hat and place it in front of itself. No one would ever see how it did so. The hat would just appear to rest on the table in front instead of on the statues head. Thus the lamas, monks and people of Benchen would always know that something highly auspicious was about to occur. This particular event here is said to have occurred on the eve before Kyabje Tenga Rinpoche's formal enthronement.)
Then, staying at the monastery, Rinpoche studied under Khenpo Söpa Tharchin, who was a student of Rinpoches previous incarnation. He took him as his spiritual friend and began to initially study the teachings and practices of Cakrasamvara, Vajravarahi and Jinasagara according to the Karma Kagyu tradition. This was followed by Sarvavid Vairocana, Akshobya, Amitayus, the tenth day rituals of Guru Padmasambhava and Shing Kyong Kunga Zhonnu (the special protector of Benchen). Then followed various collections of liturgical texts and the extensive protector rituals, all of which he committed to memory without any difficulties whatsoever.
In the same way Rinpoche continued to study the mandalas of Cakrasamvara, Vajravarahi, Jinasagara, Sarvavid Vairocana, Akshobya and the protector Mahakala Dorje Bernagchen. He studied the design and construction, as well as the consecration rituals of the eight types of stupas and the design of the fire-hearths for the four activities and much more. From his uncle, Lama Lodrö Rabsal, he studied the science of medicine. He memorized its tantras and studied the various branches of medical knowledge for a long time.
From the old shrine master of Benchen, Chöpön Sönam Lhayag, Rinpoche learned how to make the tormas of our tradition, their shapes, colours and how to prepare their many different intricate butter ornaments. From the same master, he also learned the art of drawing and painting deities. So until Tenga Rinpoche was sixteen years old, he was taught by his tutors the teachings and practices of the main yidam deities of our tradition, their various rituals such as the preparatory and main empowerments and burnt-offerings, the consecration ceremonies according to various tantras, etc. During this time he was also fortunate to receive the oral transmissions for the collected commentarial literature of Indian masters of old, the Tengyur, the Collected Works of Dza Paltrul Rinpoche in its entirety, and many other transmissions.
With the monk Paljor, Rinpoche studied the main philosophical scriptures as well as poetry with great energy. He also learned from him the Abhidharma-kosa and the commentaries of Khenpo Shenga on the 13 great treatises. In the same way, he studied various subjects under Benchen Khenpo Karma Guru. Then, at this relatively young age, Rinpoche became weary of worldly ways and took the truth of impermanence to heart. He realized that it was time to begin practicing and went into the presence of Sangye Nyenpa Rinpoche in order to request a yidam meditation practice from him. Sangye Nyenpa Rinpoche replied that the yidam deity of Rinpoche's previous lives had always been White Tara, and kindly bestowed the empowerment of White Tara upon him one day.
From his teacher and spiritual friend Khenpo Söpa Tharchin, Rinpoche received the oral transmissions and full instructions on White Tara. He was then advised to enter into a 12 week retreat of continuous White Tara recitation. At age 19, Tenga Rinpoche traveled to Palpung, the seat of the Tai Situ Rinpoches in Derge, and received both novice and full monastic ordination in the presence of the 11th Tai Situ Rinpoche Pema Wangchok Gyalpo. At this occasion he was given the name Karma Tendzin Thrinle Namgyal Pal Sangpo. As an auspicious connection for his successful life-long keeping of these ordinations as well as for the perfection of his studies and subsequent teaching activities, Situ Rinpoche also presented him with an old Indian statue of the Buddha, made from precious Li-metal. After this, Tenga Rinpoche eventually returned to his own Benchen monastery.
One night Rinpoche dreamed of an extremely clear and blue sky, in the centre of which appeared a garland of Guru Padmasambhava mantras of golden colour which radiated light to all beings. Several month later, Rinpoche traveled to the monastery of Surmang Namgyal Tse, in order to receive the empowerments and reading transmissions of the Rinchen Terdzö collection of terma literature from the 2nd Jamgön Kongtrul Palden Khyentse Öser, aka Karsey Kongtrul. At this time Rinpoche understood his previous dream to mean that at age 25 he should enter into a three-year meditation retreat. With this intention he went into the presence of Sangye Nyenpa Rinpoche and asked for permission to do so.
Correspondingly, Tenga Rinpoche entered into retreat and first trained in the four preliminary practices. Then, for the duration of a whole year, he trained mainly in White Tara practice. He dreamed that he arrived at the far shore of a great body of water and was completely freed of the fears and terrors of treacherous paths and the like. In another dream a nun came to visit him. She introduced herself as Ani Döndrub Chötso and presented Rinpoche with a crystal rosary, which he considered a very auspicious sign for his White Tara practice. The nun then urged him to count the number of beads on the rosary and there turned out to be eighty one or eighty two. This was indicative of how many years Tenga Rinpoche would live approximately. In this way many positive signs occurred. In the second year of the retreat, he trained mainly in the outer, inner and innermost practice of Vajrayogini, including the self-empowerment, the accumulation of a hundred thousand tshog offerings and the burnt-offerings, all of which he accomplished extremely well.
At that time the winters in this part of Eastern Tibet were rather harsh, with very low temperatures and lots of snow. The water in the offering bowls of the retreatants would regularly freeze into solid lumps of ice. During that particular winter, while Tenga Rinpoche was training in Vajrayogini practice, the water in his offering bowls was observed to never freeze. Also, the snow on top of the roof of Rinpoche's retreat house was observed to be melting all the time. This was considered a sign that some heat or warmth had occurred in his meditation, generally considered a sign of successful practice.
At that time, Tenga Rinpoche dreamed of a girl dressed in red who gave him a triangular red crystal, of great outer and inner luminosity, in the centre of which one could see extremely clearly, the fully developed mandala of Vajrayogini, along with all seed-syllables and mantra-garlands etc. Together with Vajrayogini practice, Tenga Rinpoche also trained in the meditations and yogic exercises of the Six Doctrines of Naropa. While being so engaged, he dreamed of one of the Indian Mahasiddhas of old, who introduced himself as Lawapa. Rinpoche received many instructions from him. While practicing dream-yoga, he trained in the transformation exercises and thus traveled to the pure realm of White Tara many times.
This was followed by six months of intensive Cakrasamvara practice. However, said Tenga Rinpoche, he does not remember whether or not any particular signs occurred. After this, he trained in the meditations of Vajrakila according to the revelations of the great treasure revealer Ratna Lingpa. At this time Rinpoche owned a small wooden phurpa which he used as his practice support. When the practice was concluded and the time for the "taking of the attainment" had come, this phurpa was observed to shake vigorously. It continued to shake even after Rinpoche took it into his hands. A phurpa shaking, the sound of laughter emitting from it, or the phurpa even flying around the room, are considered to be signs of accomplishment of the corresponding practice.
At around that time, Drubwang Sangye Nyenpa Rinpoche had something akin to a prophesy by his yidam deity, which instructed him to travel to Central Tibet. Not allowing himself to be dissuaded by anyone, he quickly undertook the journey. He let both Benchen Chime Tulku and Tenga Rinpoche know that they should remain at the monastery for the time being. Whatever further teachings and advice they required, would be forthcoming in the future. At this time it would also be wise not to be attached to food or wealth. At the time of great fear and indecision, they should use the divination method of the ARAPATSA-Mo (a method based upon a dice inscribed with the syllables of the Manjushri mantra). [.....] Kyabje Tenga Rinpoche could thus just barely finish his three-year retreat. Upon its conclusion he had to flee for the relative safety of Central Tibet immediately.
Not having traveled the roads to Lhasa much, there often was great insecurity when their party had to decide whether to take this road or that. But it always became apparent very quickly and their choices always turned out to be the right ones. This, said Rinpoche, was due to two facts. First, it was clearly due to the kindness and activity of the protectors. Secondly, it was a result of having practiced development- and perfection-process meditations for a long time. These practices have the power to cleanse the subtle obscurations in one's mind-stream and thus bring about a certain degree of clairvoyance.
One night, Sangye Nyenpa Rinpoche appeared to Tenga Rinpoche in a dream. He was crossing a mountain ridge with a few attendants, showing a secret path, and when it would be the time to travel that path. Upon waking up, great fear arose all by itself. However, whenever they were beset by great fear or insecurity, they referred to the divination method advised by Sangye Nyenpa, and eventually reached Lhasa and beheld the golden face of Sangye Nyenpa Rinpoche once more. Sangye Nyenpa's attendants then proceeded to Tshurpu, whereas Tenga Rinpoche himself went to the Jokhang (in Lhasa) where he completed 5500 circumambulations. After this he also went to Tshurpu, where he beheld the golden face of the Buddha Karmapa, the previous 16th Karmapa Rangjung Rigpe Dorje.
In 1959, the Buddha Karmapa traveled to India, via the indirect route of Bhutan. H.H. was then invited by the king of Sikkim to come and make his residence there. At that time Tenga Rinpoche went to Kalimpong where he met with H.H. Dilgo Khyentse Rinpoche and received from him the empowerments and oral transmissions of the Nyingthig Yabshi and Nyingthig Tsapö, the oral transmission for the 32 volumes of Ju Mipham Rinpoche's Collected Works as well as the Collected Works of Terchen Gyurme Dorje. While in Kalimpong, Tenga Rinpoche also entered a retreat for the practice of the special protector of Benchen monastery, Shingkyong Kunga Zhönnu. Many signs of success occurred during that time, both in dreams and in actuality, and the protector actually appeared and promised to always lend his help and support.
In Sikkim, he then attended the maturing and liberating empowerments and oral transmissions of both the Kagyü Ngagdzö and Damngag Dzö, as well as the collections of writings of the first Jamgön Kongtrul known as the Gyachen Khadzö, given by H.H. the Karmapa in his Rumtek monastery, in a most perfect way, free of any errors or omissions. During that time Rinpoche experienced great blessing and inspiration and dreamed of a rain of small red Karmapakshi forms, made of stone, descending upon him. Furthermore, Rinpoche received from H.H. the complete transmissions of the 9th Karmapa's Chikshe Kündrol collection of empowerments, the Chökyong Logtreng (a collection of protector empowerments), the oral transmission of the Collected Works of the Incomparable Je Gampopa, a complete set of Mahamudra instructions and much more. While in Rumtek, Tenga Rinpoche also received the full transmission of empowerments and readings for the teachings and practices of the Shangpa Kagyu lineage from Kyabje Kalu Rinpoche, a transmission that has always been close to Rinpoche's heart, since the time of his predecessor Tendzin Chögyal.
While in Rumtek, Rinpoche developed arthritis and couldn't walk around much for some time. However, he did not consider this an obstacle but rather a blessing. It gave him, he said, the opportunity to do a three-month retreat in which he concentrated on the practice of Mahakala Dorje Bernagchen and the accumulation of large numbers of mantras of the same. Of the 17 years which Rinpoche spent in Rumtek, he served as H.H. the Karmapa's Vajra Master, or Dorje Lobpön, for nine years. Kyabje Tenga Rinpoche also accompanied H.H. the Karmapa on his first trip to the West in 1974.
One day Rinpoche found himself in the presence of H.H. the Karmapa, who advised him lovingly not to go to many different places at this time, but to remain with him in Rumtek, as some excellent teachings were about to be given. At this time Khenchen Thrangu Rinpoche also resided at Rumtek, and was indeed approached to bestow various teachings upon the monastic community, which he graciously accepted to do. At this time Tenga Rinpoche was 29 years old. From then, until he was 33, he attended daily classes which were extended to the students with great kindness. First they studied teachings by the great Mipham Rinpoche, then the Five Treatises of Lord Maitreya, then the Mula-madhyamika-karika by Lord Nagarjuna and the Madhyamika-vatara by Chandrakirti. Finally they were fortunate to hear explanations on the Madhyamaka-lamkara by the Mahapandita Shantarakshita. This was followed by the Bodhicarya-vatara by Lord Shantideva which was given twice, and by teachings on the Three Precepts, also given twice.
Kyabje Tenga Rinpoche said of himself that, "it is due to the kindness of Khenchen Thrangu Rinpoche that I myself, being like a foolish ox, have understood a little of the dharma." From the Sakya Khenpo Khedrub, Tenga Rinpoche received teachings on Karika, the root text of the Pratimoksha-sutra together with Khenpo Shenga's commentary and teachings on Tsema Rigter, the Treasury of the Science of Epistemology by Sakya Pandita.
In the presence of Salje Rinpoche he received Madhyamaka-catu-shataka-shastra-karika together with Khenpo Shenga's commentary, the Profound Inner Meaning by the 3rd Karmapa Rangjung Dorje, Mahayana-uttara-tantra-shastra and Hevajra-tantra, all three with Jamgön Kongtrul's commentaries. This lineage of Salje Rinpoche's comes through his own teacher, Palpung Khyentse Rinpoche, who was a student of the 15th Karmapa Khakyab Dorje, who received these teachings from the 1st Jamgön Kongtrul Lodrö Thaye himself.
Also while at Rumtek monastery, Rinpoche often had signs of sickness and other obstacles for his life occuring in his dreams. At times he would then actually grasp the dream and travel to the pure realm of Tara, his personal yidam deity. One such dream he described like this: "It occured to me that this was a dream and that I could use it to transform it. I did so and decided to visit Tara's pure realm, called 'Arrayed in Turquoise Petals.' I flew through the sky, seeing all sorts of lands and oceans, and eventually landed at the foot of a mountain where there was a beautiful meadow with huge flowers. Walking along a small path, the flowers were taller than me and their scent was all-pervading! Continuing along that trail, I came to a pass on top of which I found a very large crystal stupa with four doors. Inside it was a lotus-flower. Upon that lotus sat a figure which said 'I am Noble Tara.' But the figure did not look like Tara to me at all, rather like an old lama. She then blessed me with the words of prayer to Tara, spoken first by Jowoje Palden Atisha, the famous six lines:
I bow before her who protects from the eight terrors.
I bow before her who is radiant splendour and kindness.
I bow before her who closes the gates to the lower realms.
I bow before her who leads the way to the higher realms.
Protect me at all times!
Always protect me with your compassion!
I then asked, 'I am experiencing many signs of obstacles for my life. What can I do about that?' Tara instructed me to always continue to pray to her, and especially to do a strict retreat when I reached the age of 49. At that time a big obstacle would occur and it would be essential to remain in seclusion at that time. If I did so, then I would be able to fulfil the full length and purpose of my life."
At around this time Tenga Rinpoche began to have dreams which indicated that he should move to Nepal and establish his residence there. In a particular dream four dark people, of very strong appearance and with swords and knives came to him and advised him to move to the Tatopani area, an area in Nepal, not far from Kathmandu. In particular they recommended a place called "The lesser Ramadoli." Ramadoli is an ancient charnel ground in Nepal where many great siddhas of the past have practised, including Naropa, Maitripa and Marpa the Translator. If he went there, they said, his activity would develop and increase greatly. Accordingly, when Rinpoche moved to Nepal, without any funds whatsoever, he was soon offered the use of a small house by a man named Ratna. Both places, Tatopani and Ramadoli, are not far from the Benchen monastery in Svayambunath.
At this point in his narrative, refering to his frequent use of dreams as indicators, Tenga Rinpoche stressed the importance of stable tummo practice. Among all the Six Doctrines of either Naropa or Niguma, tummo is the very foundation. Only with a stable practice of tummo, can one hope to be successful in the other practices such as dream or illusory form, etc.!
Having established himself there, Kyabje Tenga Rinpoche had another dream. In it, it became apparent that he would establish a retreat place near a sacred cave in the future. This turned out to be the retreat centres near the Asura cave of Guru Padmasambhava in Pharping, near Kathmandu. Also, a person appeared in this dream, who presented Rinpoche with three volumes of texts. He was told that he had already read the first and the middle one. Now, he would have to get started with the third one. Rinpoche later interpreted this as refering to his having lived at Benchen monastery in Tibet and at Rumtek monastery in Sikkim. These parts of his life were over. Now the third was about to begin: the establishing of his seat in Nepal.
Since 1976, Tenga Rinpoche has then established the Benchen monastery in exile at the foot of the Glorious Svayambunath Stupa in Nepal. This is the seat of both the present 10th Sangye Nyenpa Rinpoche and Kyabje Tenga Rinpoche. In the vicinity of Kathmandu, in Pharping, a sacred place blessed by the presence of Guru Padmasambhava and many other Siddhas of the past, both Rinpoches have established both a three-year retreat centre as well as a Shedra, or monastic university. Another three-year retreat centre, for the practices of the Shangpa Kagyü lineage, is under construction and is hoped to be operational soon.
In 1977, Rinpoche was fortunate to receive the complete transmission of the Collected Rediscovered Termas of Terchen Dudjom Lingpa from his authentic incarnation, the then head of the Nyingmapa school, H.H. Dudjom Rinpoche Jigdral Yeshe Dorje, in his monastery in Boudhanath, Kathmandu. In the same year, Rinpoche received the transmission of the Damngag Dzö again, this time from the present 12th Tai Situpa. In 1987, H.H. the Dalai Lama asked Rinpoche to give the parts of the oral transmission of the Tengyur to Trehor Pangor Rinpoche which he was missing, in his Benchen monastery in Nepal.
From H.H. the Sakya Tridzin, Tenga Rinpoche received the transmission of the Drubthab Küntü, a collection of the sadhanas of the eight practice lineages of Tibet, compiled by the incomparable Jamyang Khyentse Wangpo. From the great Sakyapa master Chobgye Tri Rinpoche, Tenga Rinpoche received Kalacakra. Other lineages of Kalacakra transmission Rinpoche received from H.H. the Dalai Lama, H.H. Dilgo Khyentse Rinpoche and Kyabje Kalu Rinpoche. Having already received the transmission of various of the rediscovered termas of Chokgyur Lingpa from Kyabje Tulku Urgyen Rinpoche, Tenga Rinpoche hosted the transmission of the entire Chokling Tersar, or Collected Termas of Terchen Chokgyur Lingpa, by Tsike Chokling Rinpoche, the authentic incarnation of Terchen Chokgyur Lingpa himself, in Svayambunath in 1996. Thus Kyabje Tenga Rinpoche has received countless transmissions from masters of all traditions.
In 1978, Rinpoche was asked by H.H. the 16th Karmapa to go to Denmark in order to help the dharma centres there. From there, Rinpoche accepted many invitations and travelled to other centres in Denmark, as well as Germany, France, Greece, etc. In particular, H.H. advised how it would be very beneficial for the future of the transmission of Dharma to Europe if Tenga Rinpoche would establish a large centre in the middle of Germany. Accordingly, Rinpoche established Benchen Phüntsok Ling in 1999. He traveled there every year and held his main summer seminar there, visited by large numbers of students from all over Europe.
In previous years, Tenga Rinpoche has also visited South-East Asia, particularly Malaysia, Singapore, Hongkong and Taiwan. While not going there as frequently as to Europe, Rinpoche still visits there occasionally. Since the early nineties, it has been possible to reconstruct the original Benchen monastery in Tibet. Both Drubwang Sangye Nyenpa Rinpoche and Kyabje Tenga Rinpoche have put considerable effort into this project. Accordingly, the fully reconstructed Benchen monastery was inaugurated a few years back by the present Sangye Nyenpa Rinpoche.
Benchen Tenga Rinpoche (1932-2012), remaining in "Tukdam" for four and a half days after his passing
Despite Kyabje Tenga Rinpoche's advanced years, he still continued to travel tirelessly, with the sole aim of benefitting his many students around the world. Suffering from prolonged illness, which did not at all keep him from constantly acting for the benefit of others to the very last, Kyabje Tenga Rinpoche then passed away at age 81, in the early hours of 30 March, 2012. He remained in the state called "Tukdam," the deep meditative composure that some realized masters enter into after their physical bodies have expired, for four and a half days. As H.E. Tai Situ Rinpoche put it, "He passed away in the way of all great Kagyu masters, in deep meditation, sitting in the upright position, his body remaining like that even after it had expired." For a detailed account of Rinpoche's passing, check the Benchen Monastery website.
Of course there are many more details about the life of Kyabje Tenga Rinpoche and also the lives of his two previous incarnations, but - to quote Jonang Taranatha, "...as an overly lengthy sacred biography might become a hindrance for one’s understanding, I prefer not to write about these details here..." [TSD]
Main Teachers
The 9th Sangye Nyenpa Rinpoche
The 11th Tai Situpa
The 2nd Jamgon Kongtrul
H.H. the 16th Karmapa
H.H. Dilgo Khyentse Rinpoche
H.H. Dudjom Rinpoche
H.H. the Sakya Tridzin
Kyabje Tulku Urgyen Rinpoche
Kyabje Kalu Rinpoche
Main Lineages
Karma Kagyu
Shangpa Kagyu
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yeshe.
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Parinirvana of Tenga Rinpoche
News from Benchen Monastery (April 21, 2012)
Here in Kathmandu, Swoyambhu, Benchen many kinds of different people continue to come pay respect to Kyabje Tenga Rinpoche's kudung and receive blessings. During the 49 days we invited different monasteries including nunneries to perform different pujas in dedication to Kyabje Tenga Rinpoche.
For the 7th week H.H. Karmapa recommended that the Kalachakra puja shall be performed here at the Benchen monastery.
Furthermore, we started preparing for the cremation ceremony. Jinpa Lodrö is responsible for the construction of the phurkhang, the funeral stupa. Jamyang is responsible for painting and decorating the funeral stupa. Sherab Wangchug is responsible for the construction and decoration of the pavilion around the cremation site. Tempa Yarphel will be responsible for the construction of the tent of the fire puja and so on. Lama Geleg is responsible for the tsok offering of the Kalachamra puja which we have to give to everybody on the cremation day. The fire puja substances will be arranged by Lama Gyurme Tenpel and Lama Jinpa. And Tashi Özer will be responsible to organize the traditional offerings.
H.H. Karmapa kindly recommended which cremation pujas to perform in the four directions during the ceremony. At the cremation day in the East the Mitrugpa (Akshobhyah) fire puja will be performed by our monastery, lead by Drubwang Sangye Nyenpa Rinpoche. In the south the Kunrig (Sarvavid-Vairochana) puja will be performed by Thrangu Rinpoche's monastery, lead by Tulku Damchö. In the North the Drolchog (Tara puja) and in the West the Öpame (Amitabha) pujas, both, will be performed by the Ka-Nying monastery, lead by Kyabje Chokling Rinpoche and Kyabje Chökyi Nyima Rinpoche.
That's all news for now.
Best wishes.
Namaste
Tempa
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