Two DHE root tormas.

OM KURUKULLE HRI SVAHA

The Seed Mantra of Kurukulle

Khyentse Rinpoche's Million Dollar Gift to Berkeley

My Life's Defining Moment

Some 40 years ago I was digging around in the basement of the Durant Library at the University of California, Berkeley, and I came upon a collection of Tibetan books. The University had hired an elderly Mongolian lama to catalogue the collection, but his health had failed. The books were in disarray, and for some reason they touched me so profoundly. I wanted so desperately to read them, and that led me to find my teacher---and everything else that followed.

When my teacher came to the United States, one of the first things I did was take him to see those books. This was destiny, do you see?

During the infamous Berkeley Riots, the mob broke into the library and water from fire hoses began pouring in. I smashed the basement windows to gain entry, and began tossing out the books to prevent them from damage. Police came upon the scene and were about to arrest me, but I explained what had happened, so they began to help me. This chance encounter led me into my "other" career.

A few days ago, on August 9th, the reincarnation of my teacher's teacher, Dzongsar Khyentse Rinpoche, gave $1,000,000.00 to UC Berkeley to endow a professorship in Tibetan Buddhism. He is seen in the above photograph, examining those books from so many years ago.

The circle is now closed. The business is now done.

Here is a remarkable--and very early--photograph of Dilgo Khyentse Rinpoche, from the collection of the late Tulku Urgyen Rinpoche.

Here is a rare photograph of the Derge Royal Family, from the collection of the late Urgyen Rinpoche.

The 18th century queen of Derge, Queen Tsewang Lhamo, played an important role in the life of Jigme Lingpa, but regretably, she came to a bad end.

Here is a long quotation from Gyurme Dorje's study of the Guhyagarbha Tantra; a passage where he describes events in the 18th century:

"Rigdzin Jigme Lingpa (1730-1798), a native of Chongye Pelri, whose revelations of the Innermost Spirituality of Longchenpa (Klong chen snying thig) are widely practised at the present day, resolved to prepare a new manuscript edition of the Collected Tantras following the destruction of the Nyingma monastic centres of Dorje Drak and Mindroling by the Dzungar Mongols. Backed by numerous sponsors, headed by Chakzam Rinpoche of Chuwori, during the years 1771-2 he did prepare a new manuscript edition in 25 volumes— 26 with the addition of his own catalogue, including altogether 384 texts, with the first five pages of each volume written in ink made of the five precious substances: gold, silver, turquoise, coral and pearl, and the remaining folios in black ink on a white background (skya chos). The manuscript included fifty frontispience icons depicting lineage-holders, two on the first page of each volume, and it was housed at his native residence in Chongye Pelri. The sources that he utilised included the provisional collection from Ugpalung that had been recompiled by Kunpang Drakyel, the aforementioned manuscript from Thangdrok in Kongpo, the 40 volume manuscript of Ratna Lingpa from Drushul, the 23 volume manuscript from Mindroling, and the Fifth Dalai Lama’s Record of Teachings Received (gSan yig). Although his manuscript is no longer extant, he was the first to prepare a detailed catalogue and history of this collection, entitled the Narrative History of the Precious Collected Tantras of the Ancient Translation School; the Ornament Covering All Jambudvïpa (sNga 'gyur rgyud 'bum rin po che'i rtogs pa brjod pa 'dzam gling tha grur khyab pa'i rgyan). All later compilers have relied on this catalogue which is included in the nine volumes of his Collected Works. The structure of this catalogue suggests that the tantra texts of Atiyoga occupied the first nine volumes (in the sequence: Mental Class, Spatial Class and Esoteric Instructional Class). The tantra texts of Anuyoga were contained in volumes 10 and 11, while those of Mahäyoga occupied volumes 12-25. The independent kingdom of Derge was a vital centre for the evolution of the non-sectarian (ris med) movement during the 18th and 19th centuries. King Tenpa Tsering (1678-1738) brought Derge to the zenith of its power by conquering the outlying grasslands of Dzachuka, where Dzogchen and Zhechen monastereies are located. In 1729 he founded the celebrated Derge Parkhang, which was completed in 1750 by his successors. Here, a new xylographic edition of the Kangyur was edited by Situ Chokyi Jung-ne of Pelpung (1700-74) and a new edition of the Tengyur commentaries by Zhuchen Tsultrim Rinchen. Although Derge Gonchen itself espoused the Ngor tradition of Sakya, Nyingma influence reached its height here during this period. The king’s successor Sawang Zangpo died in his 25th year and power was then held by his Queen Gajeza Tsewang Lhamo during the infancy of the crown prince. The queen was closely aligned with Jigme Lingpa’s student Dodrubchen I Jigme Trinle Ozer (1743-1821), who aroused her interest in and devotion to the Nyingma tradition in particular. "

The Karmapa Prophecies

In 1992, I was visiting Taiwan and a Kagyudpa friend of mine asked, "Have you heard? There's a big controversy at Rumtek." Thus was I introduced to the issues surrounding the discovery and recognition of H.H. the XVIIth Karmapa; issues which indeed have spawned their own web site.

I am truly sorry that Sangha members are fighting with each other. This makes me terribly sad and sick at heart. My only suggestion is just to give this thing time, or in the alternative, let the two recognitions -- Thaye Dorje (b. 1983) and Urgyen Trinley Dorje (b. 1985) -- work it out between themselves. I do not know why a meeting has not been arranged between them for the purpose of resolution. I knew H.H. the XVIth Karmapa, and while I did not know him well, I knew him well enough to realize that he was an exquisitely compassionate being, fully capable of spontaneously exercising wisdom and means. Why don't we all step back and watch, listen, and learn?

In the interim, the best thing to do is to respect them both and not allow the matter to become an obstacle to one's self or others.

We can also think about the following statement by H.H. the 5th Karmapa (1384-1415):

"After the Sixteenth in the rosary of Karmapa
Before the Seventeenth, (alt. at the end of the time of the 16th and at the beginning of the time of the 17th)
An incarnation of a demon (lit. "samaya-breaker")
One with the name Na-tha (alt. "spoken of as a relation")
Will arise in this seat, Sacho.
By the power of the person's perverted aspirations,

The Karmapa lineage will be near destruction.
At that time, one having true aspirations from a previous life,
A heart emanation of Padmasambhava,
From the Western direction,
One with a necklace of moles, fierce and wrathful,
Whose mouth speaks wrathful speech,
Having dark maroon colour and eyes protruding.
This one will subdue the incarnation of the samaya breaker,
He will protect Tibet and Kham for a while.
At that time happiness, like beholding the sun

In Tibet this will occur, I think.
Without this, even if karmically virtuous ones come
The dharma will wane downwards,
As fruit of the negative aspirations of the demon.
It will be difficult for happiness to arise.
From the center the king of the center will be defiled

The emanation of a demon, an officer of high rank, coming from Kong,
Will disturb the center and destroy the center's domain.
Many outsiders not existing before,
[Not knowing] what has arisen, will conceal.
The beings of the degenerate times, will be seduced by the demon.
Not having faith in Dharma, will become full of suffering.

Upper, lower and middle, in all three regions,
Blood of disturbances and arguments will rain.
From quarrels, disturbances and debates,
There will be no place of peace even for awhile.

Except for this poor and busy state
There will be no place for riches and leisure
Except for these very tormented fetters,
There is no liberty.
Three precious ones, the three roots and the Dharma protectors,
It is not that they don't have compassion.

Due to the Karma of beings and the power of aspirations of the demon,
A time will arrive of a downward decrease.
At that time the Secret Lineage Dharma,
Will have more power and bring swift blessings."




There is also the 1970 prediction by Trungpa Rinpoche:


"Prediction about the life of Kyabje Shamar Rinpoche

Jaya Hoh!

The Vajra-Spring is permanent and unchanging.

Unobstructed Yudronma revealed through the list of verses profound, clear symbolic words.

The devi of long life who shines like an emerald,

Always keep at the center of your heart.

Youth is the messenger of the god of desire who will be burned by the fire of samadhi.

You should do the practice on the wrathful aspect of Guru Rinpoche (Padmasambhava).

You, the Ruby-crowned one, may burn away the darkness of the era.

In your 50th year,

Do the practice of the essence of the Buddha of Long Life and

The practice of Vajrakilaya to counter black magic.

Wash yourself with the water of Mamaki deities.

An elephant who has been intoxicated by poison will slander and create fighting within the lineage.

So take extreme caution against the corruption and trembling within the lineage.

The wealthy yellow dialecticians will harm the genuine lineage of the Kagyu dharma,

So you should strive to sharpen the spear-tip of your mind.

The Vajra-rock which is golden and shining is where you should abide in holy meditation.

You should do the three year, three month retreat.

Through the white luminosity of Vajrasattva you will go to the place of the Dharmakaya which is beyond meditation.

Keep that meaning in your heart.

Samaya. "

H.H. XVIth Karmapa's "Dream Flag," which is now justly famous in Tibetan Buddhist circles. H.H. Karmapa said that wherever it flies, the Dharma will flourish. These are lovely flags, comforting to see. For the authoritative story of how they came to be, written by the "Buddhist Betsy Ross" herself, click here.

Trakpu Khyaltse Torma
















Lha Drup Lha Torma
















Khandro Thuk Thik Torma
















Wang Po Je Torma
















Chime Tsog Thik Torma
















Troma Torma


Torma offerings for the electronic altar.

In July 1999, a Japanese research team accidentally located a 9th century Sanskrit manuscript of the Vimalakirti Nirdesa Sutra in the Potala at Lhasa. Having heard nothing since, I wonder if anyone knows what has become of this?

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Ooops! Answered my own question. The work has been published in three volumes by Taisho University (for 13,000 Yen, plus shipping). Want to buy a set? Click here.

This is roughly $111.65, for three paperbacks in a slipcase. There are two ways to think about this. One, the Japanese exploited a Buddhist treasure, or two, at least the text is now available to a wide audience. As for me, I would love to have this (Vimalakirtinirdesa is a lifelong study for me), but I do not have $111.65.

I really respect Robert Thurman. The text of his English translation of the Vimalakirti-nirdesa-sutra is freely available on the Web, or if you like, you can purchase a copy of the published work in the conventional manner.

A Sung dynasty potrait of Vimalakirti in the National Palace Museum, Taipei.

Dr. Herbert V. Guenther passed away 11 March 2006, at the age of 88. He was extraordinarily kind to Tarthang Rinpoche, when they were both teaching at the Sanskrit University in Benares, and he was extraordinarily kind to me when I met him at Tarthang Rinpoche's Berkeley residence on Webster Street. We both shared a particular interest in Saraha. All in all, March 2006 was a terrible month for the Nyingmapa.

Samantabhadra and consort.

A rare tangkha of Jigme Lingpa, from a prospectus by Tarthang Rinpoche.

Padmasambhava, the Rainbow Body.

Longchenpa and Jigme Lingpa

Dudjom Rinpoche, Early Photograph

H.H. Dudjom Rinpoche, in an early photograph.

H.H. the XVIth Karmapa. This is the first image of him I saw in this lifetime. Later, we met in person. His Holiness is an indescribably compassionate human being.

The Kongtrul of Shechen, one of my teacher's teachers.

The map to Tsering Jong, Jigme Lingpa's Home

Temples Are Easy, Is Devotion So Difficult?

It does not take as much as people suppose to raise a Tibetan structure. You can do it if you have a plentiful supply of stones, gravel, dirt, a few timbers, and some tamarisk branches. You can do it on less than one acre of ground. Most of the various Tibetan "centers" in the United States sit around and agonize about building a temple, dealing with zoning laws, raising funds, etc. However, they fail to consider that the Tibetan people regularly overcome even greater obstacles and raise temples from bare ground by the simple power of devotion to the Dharma.