|
The Director and publisher Buddhistview Network, Mr. Tsultim G Ngabtak interviewed Ven. Chokling Rinpoche, the father of the reincarnation of Venerable Dilkhu Khyentse Rinpoche
 Ven Chokling Rinpoche.
Q. Ven. Dilgo Khentse Rinpoche was not only a very high spiritual Lama, but was famous for his great spiritual learning, irrespective of the different classical schools of thoughts in the Tibetan Buddhists sects, and ultimately became one of the most renowned teachers of H.H. the Dalai Lama. May I, therefore, ask you whether there have been any extraordinary and unique signs and symbols of his rebirth in your family?
Well, to inform you intimately and briefly without going into the deep historical back-ground of our profound spiritual faith and close priest-patron relationships in many life-cycles; my wife had some special signs when the child was first conceived. She often dreamed of a glowing sun and the beams of its rays coming into our house. However, she did not pay any notice to her dreams. Later, she dreamed of a huge monastery on the top of a very high mountain fully covered with snow. She also saw in the dream that all the family members were going there to the monastery on horses with many monks playing various religious instruments welcoming us with great respect.
One morning she told me about her dreams but I, too, paid no special attention. In fact, I told her it is quite natural that when we as a teacher and Lama go to the monasteries, they would welcome us and pay homage. Then, during one of her regular medical check-ups in Kathmandu at Om Nursing Home, Dr. Thapa told us that the delivery was due to take place within 10 days. My wife had a feeling that the child would be born earlier. We told the Doctor that we would approach immediately in case of an emergency. At that time we had friendly French Doctor named Elizabeth. I asked her to help me during the delivery in the hospital and she willingly agreed. After 2 or 3 days, we had to rush to Om Nursing home to see Dr. Thapa. She checked my wife thoroughly and informed us that the time will very near. She also asked me to sign a paper giving permission to perform a Caesarian section if it became necessary, as there was a six-year gap since the previous delivery. Although I knew through my prior consultations with high Lamas that the delivery was going to be successful and have performed hundred of thousands of Tara Pujas and other ritual ceremonies to pacify hindrances, I signed the paper. Dr. Thapa later indicated the operation would not be required and she quickly returned to the delivery ward. After about one hour Dr. Thapa came out saying in Nepali language "Yeto- Baghwan-ho, Yeto Baghwan ho, Yeto-Pache-Satte-sal-Huncho, Ah-ma-ma" meaning: "this child is god, this child is god, he is going to be a very fortunate one in future." She said this because the child had his navel cord fastened and intertwined around his neck. She said it needed to be cut off quickly. I was dazed by the Doctor Mrs. Thapa’s statements and did not know what to say. I continued saying my prayers for the safety of the child and the mother.
Then Dr. Elizabeth came out shouting, "Rinpoche, Rinpoche, Congratulations, Congratulations." I did not know the meaning of the congratulations clearly. So I retorted, saying, "What, what happened?"
Then, she said; "O.K. O.K. son, son, very good, very good." It was a son, very big and looking magnificent, she added. I was then relieved of my anxiety.
Q. No doubt that Dr. Thapa said it is a god when she saw the child’s neck fastened with the navel-cord. It was an extraordinary birth. Have they observed any other signs?
Yes, the Doctors told me that, soon after the birth, the child gazed in front, at the back, to the right and to the left carefully. Dr. Thapa continued to say that whether he is a high Lama or not, he definitely is a fortunate and meritorious being. She said she had seen a number of childbirth but never seen one like this with the navel-cord around the neck and with no cry or fear after birth. As in most cases of childbirth in the hospital, he was given a light tap on the buttocks but he did not cry. He simply said ‘Ah!’ "So what is this child?" she said.
Another thing is that Ven. Tro Gawa Rinpoche, during his occasional visits, when my wife was pregnant, used to tell me that whether the child it is a son or a daughter, it will definitely be the reincarnation of Ven. Dilkhu Khyentse Rinpoche. He said that I must give the child, soon after the birth, some drops of dissolved Jamyang Rilbo (Manjushri pills) When I was called in to see the child, I gave him some drops of Jamyang Rilbo, as he had advised. He was then breast-fed. My elder brother Ven. Choekyi Nyima came to see he and us offered a scarf to the child. After a week, when we reached home from the hospital we telephoned Ven. Guru Trulshik Rinpoche of Solukhumbu. Rinpoche was obviously very happy. He immediately said that it was so good that the delivery had been safe and assured us that the child is going to be very good. He said that one day, someone will recognize this child and in the meantime, I do not have to worry as to whether or not he is a high Lama. I am told to keep quiet and keep the child neat. So these are the initial signs that had us in suspense.
 UGYEN-TENZIN JIGME DHONDRUP
Q. How many children do you have? Where are they now?
So far I have 3 children. One son and two daughters. Now, this is the fourth child (son). My elder son was recognized as a high Lama of Taklung Kagyu lineage. His name is Phakchok Rinpoche and at present he is studying in Zongsar monastery of Sakya in India. The name of my elder daughter is Migyur Paldon and younger one’s name is Kalsang Bhuti. They are both studying in Mount Hermons School in Darjeeling. Our hereditary lineage is of Tsa-Tsa Lha and we are considered to be exalted beings in Nangchen area of Kham in Tibet. Now, this newly born son-reincarnation is the youngest and I do not want to give him to anybody. Right now, I am a Vajracarya, a tantric master giving initiations and precepts. I want to keep him (Youngest son) in my monastery and later have him take my place when I die.
One day, I told my now late father, Ven. Ugyen Tulku, that these days the minute some body knows of a new reincarnation of a high Lama, we lose hold of him immediately. Then I asked him to give a name to my newly born son. My father gave "Karma Migyur Tenpai Gyaltsen Pal Sangpo"; as his name and made a comfortable seat for him. Then, he gave an initiation to overcome the obscurations of Tulku and another initiation to live long. He was looking so happy and told me that my son will be an outstanding person to benefit many sentient beings in future. He also said that if he is sent out of my monastery he could be more beneficial in the service of Dharma. Then I asked him if my son is a reincarnated Tulku. "No, No, by God No. Who said he is? Absolutely not," he said immediately.
Q. And then what happened?
In this way one and a half years lapsed. My son’s hair had grown long enough to get lice infestations. One day I went with my wife to Narkyi Gompa on the hill of Shivapuri where my father was on retreat. It was Friday, the day my son was born. We asked my father to cut the hair of my son because there was a danger of lice infestation and if it gets infested; it is very sinful to take the louse out to die. Since there had been remarkable signs before and after the birth of my son, it was necessary to have a high Lama to cut the first growth of the child’s hair. But my father casually said that it was not proper for him to do the hair cutting. He insisted that the time would come when a higher Lama will perform the first haircut. I thought my father was simply lazy. I never thought something important was lying hidden within his message.
Q. How and when did you first find out that your son is the reincarnation of Ven. Khyentse Rinpoche?
It was Ven. Trulshik Rinpoche who first revealed that my son is the reincarnation of Dhilgo Khentse Rinpoche. Then the search committee members of the reincarnation consisting of Shechen Rabjam Rinpoche, Tulku Pema Wangyal, Namkai Norbu Rinpoche, Jigme Khyentse Rinpoche, Chokling Rinpoche, Neten Chokling Rinpoche, Tulku Ugyen Rinpoche, Dakini of late Khyentse Rinpoche and the manager of their monasteries were gathered and the matter under discussion was apprised to the notice of His Holiness the Dalai Lama. The details of the child’s birth with full bio-data were also submitted to His Holiness for further examination.
After about 6 months, the committee members assembled again and chartered an aircraft to go to Solukhumbhu to meet Ven. Trulshik Rinpoche, the chief disciple of the late Dhilgo Khyentse Rinpoche and to arrange an audience with the reincarnation. As soon as we arrived at the monastery of Trulshik Rinpoche, the newly born reincarnation offered the traditional auspicious scarf to Ven. Trulshik Rinpoche with great delight and intimacy as if recalling his favorite disciple in his previous life. It was a unique gathering of all the concerned people after many years.
The committee reported that many people seemed to know that the reincarnation had been born and there seemed not much point in keeping it as a secret from our side. Ven. Trulshik Rinpoche advised that before making any public announcement, it was vitally important that the committee approach His Holiness the Dalai Lama and request for the first cutting of the reincarnation’s hair, receive His blessed name and guidance for the future. Ven. Trulshik Rinpoche made it clear to the committee that it was actually not a favorable year for him to travel but he said that he would come to Pharping for some retreat and at that time he agreed to perform the auspicious ceremony of the reincarnations first monk-robe wearing ceremony.
Q. When did Trulshik Rinpoche perform the first monk-robe dressing ceremony?
After about 3 months, Trulshik Rinpoche came to Pharping for the retreat. We went there and the auspicious robe-dressing ceremony was performed. But he left the hair to be cut and the name to be given by H.H. Dalai Lama. Trulshik Rinpoche reiterated that during all his past three years of divine tests convinced him that his root Guru Ven. Dhilgo Khyentse Rinpoche‘s reincarnation will finally be recognized only by the Head of all the Buddhist sects, His Holiness the Dalai Lama as an ultimate truth. He, therefore, told Ven. Jamyang Khyentse Wangpo Rinpoche that the committee of disciples must take the audience of H.H. the Dalai Lama and request His Holiness to perform the first hair-cutting rituals of the newly born reincarnation.
It is perhaps significant to note here that many of the disciples of Dhilgo Khyentse Rinpoche wrote impatient letters to Trulshik Rinpoche urging him to speed up the search for the reincarnation. Ven. Trulshik Rinpoche, on the other hand, confirmed in writing that after three years of intensive prayers, the divine search had revealed that the reincarnation will be born in the year of water-Bird (1993), near Shechen Ten-Nying Dhargye Ling monastery and to a family of great spiritual relationships in the previous lives. The direction of the house was indicated between east and South of the monastery’s gate. It was thus believed that my son is the reincarnation of Dhilgo Khyentse Rinpoche.
Q. What major activities were undertaken after the initial recognition?
Since Ven. Trulshik Rinpoche gave the written confirmation that my newly born son is the reincarnation of the late Ven. Dhilgo Khyentse Rinpoche, we arranged a simple but auspicious preliminary ceremony in Kathmandu. Among many disciples and guests, the most important attendants were the Minister for Religion and cultural affairs of the Tibetan Administration in Dharmasala and the Representative of H.H. the Dalai Lama in Kathmandu. Simultaneously, Ven. Trulshik Rinpoche wrote to H.H. the Dalai Lama about the preliminary ceremony based on his 3 years of divine test and findings about the reincarnation. He requested His Holiness to reexamine the newly born son of Ven. Chokling Rinpoche so as to determine if he is the reincarnation of Ven. Dilkhu Khyentse Rinpoche.
Since His Holiness the Dalai Lama had been notified of the matter earlier, he replied within a short time confirming the son of Ven. Chokling Rinpoche as the true reincarnation of Dilkhu Khyentse Rinpoche. As requested by the search committee, His Holiness gave a new name to the reincarnation as UGYEN-TENZIN JIGME DHONDRUP, and composed a long life prayer, which was published for public reading. By this time, everything had become clear and we planned for the audience of His Holiness with the reincarnation in Dharamsala.
Q. When did the audience actually take place in Dharamsala?
After about 3 months all the committee members or prominent disciples with prior appointment left for Dharamsala for an audience with H.H. the Dalai Lama. When we arrived at Pathankot about 75 kilometers away from Dharamsala, we were received by the Minister for Religious affairs of His Holiness the Dalai Lama and he extended a special welcome to the reincarnation.
On the next morning, a special audience for the reincarnation with all the people who have come with him was arranged in the audience hall of H.H. the Dalai Lama. Since the reincarnation was so young, I was very worried as to how he would sit on the ceremonial throne. However, throughout the ceremony, he sat well in good acknowledgment of his predecessor, often pretending that he was saying the prayers with occasional movements of his hands. He enjoyed this immensely and everything went exceptionally well. Of course, the whole program can be seen from the video films taken during that ceremony. His Holiness performed the hair cutting ritual of the child reincarnation and said that He had already given the name.
Then His Holiness the Dalai Lama spoke with special emphasis that the reincarnation maintain an equilibrium of all the four major Tibetan Buddhist sects and the Bon religion in his studies and practices; following exactly his predecessors, known for their "REMEY" (Sectlessness) life force tree of the Buddha-Dharma.
His Holiness pointed out that the predecessor of Dhilgo Khyentse Rinpoche had 108 Gurus irrespective of a difference in the sects. Therefore, this reincarnation must follow the path shown by his great predecessors. His Holiness clarified this point by saying that he should receive the initiations, oral transmissions, and teachings from the lineage of 4 sects. Pointing towards me as his father, His Holiness said that I have the full responsibility to look after the accomplishment of such a task. He also mentioned that Dhilgo Khyentse Rinpoche was his teacher and he also has the responsibility of looking after the reincarnation if he requires a special tutor. Proper education is a must even for the high Lamas, His Holiness added with profound joy and love.
After the ceremony, the Minister for the religious affairs led the reincarnation with traditional incense sticks in his hand into the Namgyal Monastery. With the instructions from His Holiness, all the monks of Nechung and Namgyal monastery and all the people who had come for the occasion were given audience by the new reincarnation. Everyone rejoiced in the miraculously auspicious occasion.
Q. Can you tell me how the recent enthronement ceremony was arranged?
During our audience with H.H. the Dalai Lama in Dharamsala, we were advised to expedite the enthronement ceremony in view of the advanced age of the Dakini or the consort wife of the late Dhilgo Khyentse Rinpoche and while many of the disciples have come together. We, therefore, chose to hold the enthronement ceremony on 6th of Dec. 1997.
On the morning of the enthronement ceremony, Ven. Trulshik Rinpoche came early to invite the reincarnation for the ceremony and Rinpoche told him that he had to go to his own monastery. The reincarnation instantly jumped on Rinpoche lap and said, "O.K. Rinpoche, lets go now, lets go now." The relationship between the reincarnation’s predecessor and Trulshik Rinpoche has been like a Guru and disciple interchangeably. Then, we went together for the ceremony but I was a little worried as to how the reincarnation would act amidst many thousands of people sitting on the highly placed throne. After reaching the monastery where the ceremony was to take place, two of his attendants, Lama Rigzin Dakpa and Khunchok Tenzin told the reincarnation to sit on a chair and wait for a while. But he immediately pointed to the throne and said "that is my seat, that high throne." He pulled from the cares of his attendants and reached the throne.
Then, after coming to the throne, the ceremonial prayers started and the imminent (should say ‘Prominent’?)Tulkus from every seat began to offer the traditional Mandal-Ten-Sum, scarves, auspicious emblems and substances. It took about two hours. The public audience and offerings follows, lead by foreign guests and other dignitaries, which took about another 4 hours. The public audience was also given on the following days of continued ceremony. The reincarnation sat with an air of dignity and cheerful appearance while receiving the offerings and giving the audience through out the weeklong ceremony. It was a memorable and happy occasion for each and every participant.
Q. Obviously, there were thousands of people who come for the enthronement ceremony. Could you highlight on this?
During the one-week enthronement ceremony, it is indeed a matter of great joy to record here that thousands of people watching innumerable high lamas from all the Tibetan Buddhist sects attended. There were also a number of people from foreign countries, mainly the disciples, attending the function with great enthusiasm.
It would not be possible for me to recall the names of all those who come from very far places but I will name some of the prominent representatives and other Rinpoches.
From the Nyingmapa sect headed by Miling Trichen Rinpoche and Drupwang Pema Norbu Rinpoche, Shechen Rabjam Rinpoche, Zokchen Rinpoche, Trulshik Rinpoche, many others and myself attended.
From the Sakya sect headed by Chogye Trichen Rinpoche who is the root Guru of Sakya, Trizin Rinpoche and many others attended.
From the Gelukpa sect headed by the representative of H.H. the Dalai Lama, Kirti Rinpoche, the Minister for the religious and cultural affairs of the Tibetan Government-in-exile, Lama Thupten Zopa Rinpoche, the spiritual Director of FPMT, Lama Lhundup Rigsal, abbot of the Kopan Monastery, and many others attended.
From the Bonbo sect there were also many people who come for the ceremony.
From foreign countries, the Representative of the Bhutanese King Jigme Sangye Wangchuk, the representative of the King’s mother, the representative of the Buddhist Association in Bhutan, the representative of the Bhutanese Ministers and associations graciously attended. From America, the most notable attendants were the actor. Richard Gere, Ven. Steven Seagal, and many other distinguished people.
From Europe, Singapore, Malaysia and Taiwan etc. Many disciples also come to attend the enthronement ceremony.
From the Buddhist Home Land of Nepal, there were representatives of Tamangs, Sherpas, Gurungs, Newars and Teravedan Bikshus and others in attendance with great faith in Dharma. It signified the peace, unity and harmonious state of the Himalayan Buddhist world. Through out the seven-day ceremony there were conspicous out bursts of joy to the fullest satisfaction of all.
Q. Will the reincarnation hereafter stays in the Shechen Tenyi Dhargye- Ling Monastery?
Well, now the immediate program is that he will leave tomorrow, the 15th December 97 with his root Guru Ven. Trulshik Rinpoche for Solukhumbu to receive the sacred initiations, oral transmissions and lineage instructions from the 22 volumes of treatises written by his predecessor Dhilgo Khyentse Rinpoche. Thereafter, he will come back and begin his formal studies.
Brief information on Ugyen Tenzin Jigme Dhondup, the reincarnation of Ven. Dhilgo Khyentse Rinpoche.
Translator: Ngoedup Tsering, Ex-education Deputy Secretary
Central Tibetan Administration Dharamsala
India.
The Director and publisher, Mr. Tsultim Ngabtak, interviewed Ven. Tarig Tulku, the 7th reincarnation of the great Yogi Tarig Tenpa Gyurme on 5th Jan 1998.
Q. For the benefit of the many disciples and general public, could you explain how the Tantric practice of the Tarig Tulku lineage became exceptionally important within the Nyingmapas traditions?
When the great Yogi Tenpa Gyurme was born, strange and astonishing incidents occurred in his place of birth. For instance, auspicious flowers showered and many rainbows appeared all over the place. When he grew up, he sat in continuous retreat and practiced Tantricism. Because of his great effort and dedication, he was specially blessed by his personal deities. He attained such invincible skills and wisdom that he was able to bring a dead-person into life-an extraordinary art. In Tantric practice, many know that most of the great Yogis are able to leave their hand and footprints on stone or make a knot out of iron bars and knife and others could fly. No one, however have been able to make a dead person come back to life. This powerful art made him incredibility important. It was unique in the sense that it was acquired only by Tarig Tenpai Gyurme amongst all the Nyingmapas.
Q. Are there clear instances of him making a dead person come back to life?
Yes. Tarig Tenpa Gyurme was going on a long pilgrimage on foot for a number of monks. One day he reached a place called Kumu and stayed with a family. As he was totally exhausted and hungry, he asked for a meal. However, seeing that he was a Yogi, the head of the family said that he would offer any alms provided he perform a Tantric religious service called the Lha-Dre Artae, meant for the summoning and subduing of the pernicious deities and evil spirits. The Yogi said he would not perform such a highly sophisticated ritual for the sake of only a meal. However, he would perform it on the condition that the family promises to carry out a great many root virtues in that land for the benefit of all sentient beings. Immediately, the head of the family agreed to do it; adding that since he was the chieftain of the land, anything he proposes could be achieved without any rivalry or problem. It will be done, but only after fulfilling their single request and hope; which is that their only son, who had been lost for three years, may be found, as all their efforts had been in vain. If he is found, alive or dead, they agreed to perform great many meritorious deeds.
On mutual agreement of their conditions, the Yogi called them to come with him towards the nearby mountain, called Gyadam Dorjee Taktsen. Reaching half way to the mountain, the Yogi asked them to pitch tents for their stay that night. He told them that they would hear a great many fearful sounds and destructive noises around their tents throughout the night. However, they should keep pin drop silence and never come out to see what was happening. The Yogi and two of his Yogi nephews went further away from the family tents to perform a specific tantric ritual that night. On the side away from where the family was staying, exactly as the Yogi said, there was endless terrible noise of all sorts: crying, hauling, fighting, whistling and tapping throughout the night. They did not come out but they could hardly breathe because of the extreme fear. The night became unusually long under the tension.
The next morning, the Yogi asked the family and others who had come to go towards another barren mountain. The Yogi followed them and when all of them reached the other side, they found four dead bodies. The Yogi asked the family to identify their son. They recognized the dead body of their son immediately. The Yogi then burned different incense and sacred substances and recited different Mantras of his special Tantric ritual. After a long time, the dead bodies started moving slightly and gradually they started breathing and finally came back to their senses.
The boy awoke as if from a deep slumber and joined his parents who could hardly believe their eyes. It was like a dream for them and they were so happy. One of the dead bodies was discovered to be a Mongolian. He had come to collect different insects as was his trade and one night he fell into the trap of ghosts and could not go back to his home, he narrated. It had been over two to three years. The other dead body was found to be Chinese. He said that he had killed over a hundred horses, hundreds of pigs and then had come to hunt for tigers. He saw a tiger and gave chase, but by nightfall, he had fallen into the hands of the red people who took his life.
The last dead body was an Amdo from Dokhep. He said that he had eloped with the daughter of the leader of his land called Dokhep and had come to these mountains to hide. They had run out of food and he went to hunt while the girl hid under a red cliff. After chasing a deer for a whole day, he could not find his way back to his lover. He then fell in the grip of evil spirits for three years. Now, the Yogi said that out of the four dead bodies he gave life, two of them - the Mongolian and the Chinese man have a very short span of life and will soon die. He said that there was a very strong Karmic relationship that brought them together and thus he will try to transfer their consciousness to prevent them from going to the hell realms. He performed the Phowa ritual for the two of them.
Then, the Yogi, the host family and the Amdo, whose actual name was Ahga, returned to the village. Later, people saw Ahga and heard his story. People nicknamed him Misar Lengen- meaning new man of wicked deeds.
Now, since the Yogi had fulfilled his part of the agreement, it was then the head of that family’s duty to see that the village people perform a great many root virtues and wholesome religious deeds for the happiness of the people living there. The head of the family took the initiative and people were seen fasting, prostrating, and doing many Pujas. Thus, the Yogi was very pleased and as he was again requested, he agreed to try to find the dead body of the girl who was Ahga’s lover.
The Yogi asked Ahga to lead the way to the mountain where he left his lover. They were a few others who went with them. Having reached a very fearful rocky mountain, Yogi asked Ahga: "Isn’t that the spot where you left your lover?" Ahga did remember something similar to that mountain. There was no dead body to be seen; only a heap of earth with some grasses growing over it. The yogi told them to go a little further downhill and to stop there for the night. The yogi and two of his yogi nephews went further uphill, between the two hillocks facing each other. They spent the night between the hills, performing secret Pujas and occasionally blowing their femur trumpets.
Late in the evening, all of a sudden, a very loud and sad sound "Ahga, Ahga-Ahga", was heard three times and a vague ghost-like figure was seen by the yogis. They immediately covered the figure with Ahga’s clothes that were kept ready with them on the heap of the earth. The Yogis went around the cloth-covered heap of earth three times. They continued their Tantric rituals throughout the whole night. After one day an earth colored human shape appeared from the heap of earth covered with Ahga’s clothes. To the figure, the yogis said many mantras and finally the feminine figure said that when Ahga did not come back from hunting, she was caught by the spirits of the mountain. She suffered from lack of food or drink. There was no way for her to escape and death did not come to her. With continued prayers she began to eat and drink and to wear the clothes. The yogis performed more rituals. She gradually became more like a human being and her skin began to change like a snake. As she was a daughter of a wealthy leader of a village in Amdo- Dokhep, she was returned to her land with Amdo- Ahga by the yogis’ host family.
This is only one example of the great yogi Tarig Tenpa Gyurme’s actual Tantric practice of bringing the consciousness back to the dead -body that is said to have demonstrated. This kind of practitioner was extremely rare. There has only been one-other yogi called Ra-Lo-tsa-wa, who was known to have performed the Tantric rituals of calling the dead person to life.
Q. Do you recall any other miraculous incident that took place with the great yogi Tarig Tenpa Gyurme?
Yes, not far from our monastery, there was a place called Thap-Khede where he stayed on a retreat. In the course of his retreat, a small boy with long hair offered him milk and curd everyday. He did "MO" divination from whence the boy comes from but he thought that there must be a good nomad near by. One day, the small boy thought that the time might have come for him to offer the secret precious articles hidden by Guru Padmasambhava to this Yogi as Guru Rinpoche has told him to do so, when the exalted fortunate being had come. However, the boy was a little doubtful as to whether the Yogi was really the Fortunate Being as foretold by Guru Rinpoche. The boy wanted to test him. He asked the Yogi which animal he was most afraid of. The Yogi simply said that he was afraid of frog. When the Yogi went out for the toilet, he came back to find that there was a frog with black and white dots as big as a sheep on his seat. The Yogi was a little afraid and moved one step backwards, but seeing that the small boy had disapproved of his fear, he thought he should not be afraid of that frog. He sat down cross-legged and the frog jumped up and entered the rock near the door. The Yogi hit the rock where the frog had entered with his handkerchief. The rock broke into two halves. The small boy was seen in-between the rock. Then, the Yogi said to the boy that he had been kind by offering milk and curds every day and asked what was the matter with him. The boy, who apparently was a spirit of the land, told the Yogi that during Guru Padmasambhava’s time, a great many ritual substances were hidden here at Thapkhede and that the Guru asked him to offer these up when a great Exalted Being comes. The boy went on to say that, as he was not sure whether the Yogi was the Fortunate Being, which Guru Rinpoche had foretold, he had to test him. Now that he was sure that the Yogi was the Fortunate Being which Guru Rinpoche had foretold, the boy said that he would offer all the hidden precious substances of Guru Rinpoche to the great Yogi Tarig Tenpa Gyurme.
Q. Are their secret and powerful Tantric ritual articles available these days?
My earlier predecessors like the great Yogi Parlo and Tarig Tenpa Gyurme and others possess special rituals and spiritual like human qualities. The spirit has offered many invaluable substances to them. One of our monasteries was destroyed during the Ghomingtang war. In the monastery there was a very big box containing precious articles and substances out of which many were offered by the spirits for the great Yogi to practice. Those ‘Invaluable Goods’ were lost. Many more of the remaining valuable religious articles were lost after the Communist Chinese invasion of Tibet.
What we have today is a collection of very sacred texts for initiations, different offerings like Stoke for retreat and other ritual ceremonies.
One of the largest Buddhist network web site in the world.
www.buddhistview.com 827 Sherman Ave # 1 Evanston. Il, 60202. USA tsultim@buddhistview.com
|
Printable Version)
)
