Ý dẫn đầu các pháp, ý làm chủ, ý tạo; nếu với ý ô nhiễm, nói lên hay hành động, khổ não bước theo sau, như xe, chân vật kéo.Kinh Pháp Cú (Kệ số 1)

Chúng ta không làm gì được với quá khứ, và cũng không có khả năng nắm chắc tương lai, nhưng chúng ta có trọn quyền hành động trong hiện tại.Tủ sách Rộng Mở Tâm Hồn
Điểm yếu nhất của chúng ta nằm ở sự bỏ cuộc. Phương cách chắc chắn nhất để đạt đến thành công là luôn cố gắng thêm một lần nữa [trước khi bỏ cuộc]. (Our greatest weakness lies in giving up. The most certain way to succeed is always to try just one more time. )Thomas A. Edison
Nụ cười biểu lộ niềm vui, và niềm vui là dấu hiệu tồn tại tích cực của cuộc sống.Tủ sách Rộng Mở Tâm Hồn
Sống trong đời cũng giống như việc đi xe đạp. Để giữ được thăng bằng bạn phải luôn đi tới. (Life is like riding a bicycle. To keep your balance you must keep moving. )Albert Einstein
Thành công không phải điểm cuối cùng, thất bại không phải là kết thúc, chính sự dũng cảm tiếp tục công việc mới là điều quan trọng. (Success is not final, failure is not fatal: it is the courage to continue that counts.)Winston Churchill
Chiến thắng hàng ngàn quân địch cũng không bằng tự thắng được mình. Kinh Pháp cú
Mỗi ngày, hãy mang đến niềm vui cho ít nhất một người. Nếu không thể làm một điều tốt đẹp, hãy nói một lời tử tế. Nếu không nói được một lời tử tế, hãy nghĩ đến một việc tốt lành. (Try to make at least one person happy every day. If you cannot do a kind deed, speak a kind word. If you cannot speak a kind word, think a kind thought.)Lawrence G. Lovasik
Nếu chuyên cần tinh tấn thì không có việc chi là khó. Ví như dòng nước nhỏ mà chảy mãi thì cũng làm mòn được hòn đá.Kinh Lời dạy cuối cùng
Người khôn ngoan học được nhiều hơn từ một câu hỏi ngốc nghếch so với những gì kẻ ngốc nghếch học được từ một câu trả lời khôn ngoan. (A wise man can learn more from a foolish question than a fool can learn from a wise answer.)Bruce Lee
Hãy nhã nhặn với mọi người khi bạn đi lên, vì bạn sẽ gặp lại họ khi đi xuống.Miranda

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Sơ lược tiểu sử Đại sư Tenga Rinpoche

Lưu ý: Phần giới thiệu tóm tắt này không nhằm chuyển dịch toàn bộ những gì được s về Đại sư, mà chỉ muốn giới thiệu với độc giả những nét sơ lược nhất.

Câu chuyện về các vị [hóa thân] Tenga Tulku được bắt đầu từ vị Sangye Nyenpa Rinpoche đời thứ 7. Một trong những đệ tử của vị này là Lạt-ma Samten có công phu hành trì rất cao và cũng được tôn xưng là “Gönkhen Samten”, hàm ý rằng ngài là một bậc chuyên tu các pháp hộ trì (chữ Gonpo có nghĩa là bảo vệ, hộ trì). Ngài đã dành phần lớn cuộc đời mình cho các giai đoạn ẩn tu, thiền định về vị Hộ thần (yidam) Karma Pakshi và về các vị hộ trì chính của dòng Kagyu.

Ngài hành trì chủ yếu về các vị Hộ thần Dorje Bernagchen và Shing Kyong. Năng lực gia trì của ngài mạnh mẽ đến mức có thể chữa lành tức khắc tất cả các loại bệnh tật và [vì thế] ngài đã nổi tiếng khắp trong vùng. Rất nhiều người đã tìm đến để được ngài ban lực gia trì.



Vào thời của vị Sangye Nyenpa đời thứ 8 là Tenzin Drupchok, Lạt-ma Samten đã lớn tuổi và đôi khi ngài thị hiện những sự khó chịu trong thân thể cũng như bệnh tật. Tuy nhiên, có một hôm ngài tỏ ra rất khỏe khoắn và an vui. Ngài nói với ngài Sangye Nyenpa rằng ngài cảm thấy rất hạnh phúc vì không bao lâu nữa ngài sẽ lìa bỏ cuộc đời này để đi đến một cảnh giới đẹp đẽ, tuyệt vời và an bình. Ngài đã trao cho ngài Sangye Nyenpa một số đồ vật, trong đó có một chiếc kèn làm bằng xương đùi (kangling) và dặn vị này phải giữ gìn cẩn thận cho đến khi ngài quay lại.

Không lâu sau đó, ngài viên tịch.

Hộ thần Dorje Bernagchen
Hộ thần Dorje Bernagchen
Hộ thần Dorje Bernagchen
Hộ thần Shing Kyong
Kèn làm bằng xương đùi
Những chiếc kèn làm bằng xương đùi...
Kèn làm bằng xương đùi
... là pháp khí linh thiêng theo truyền thống Tây Tạng
Mấy năm sau, ngài Tenzin Drupchok thực hiện một chuyến hành hương đến Lhasa và miền Trung Tây Tạng. Theo tập tục ở Tây Tạng vào thời đó, một vị Lạt-ma cao cấp không thể đi lướt qua từ nơi này đến nơi khác, mà phải chấp nhận những lời mời thỉnh đến thăm các tu viện và làng mạc trên đường đi của ngài để ban lễ quán đảnh, thuyết pháp và chú nguyện gia trì.

Trong một lần như thế, ngài Tenzin Drupchok nhận lời mời thỉnh của một quan chức địa phương tên là Drungpa. Ngài đã lưu lại nhà của Drungpa mấy hôm và gặp một cậu bé, là con trai nhỏ nhất trong gia đình. Cậu bé rất lanh lợi và biết hướng về Phật pháp. Ngài Tenzin Drupchok rất thích cậu bé.

Một hôm, khi ngài Tenzin Drupchok đang chỉ có một mình, cậu bé bỗng đến gần và hỏi ngài có còn giữ chiếc kèn làm bằng xương đùi (kangling) trước đây của cậu ta hay không, vì cậu muốn được nhận lại nó ngay.

Ngài Tenzin Drupchok rất ngạc nhiên và hết sức vui mừng khi nhận ra rằng cậu bé này nhất định phải là hóa thân của Lạt-ma Samten, vị thầy trước đây của ngài. Ngài đã nói chuyện với gia đình về việc này và họ sẵn sàng đồng ý sẽ cho cậu bé đi theo ngài sau một thời gian nữa, khi cậu đã lớn hơn.
Mấy năm sau, trên đường trở về Kham, ngài đã ghé lại gặp gia đình này một lần nữa và đưa cậu bé cùng đi với ngài về tu viện Benchen.

Khi trở lại Benchen, cậu bé này được nhận lễ đăng quang [để chính thức được thừa nhận] là hóa thân của Lạt-ma Samten. Ngài Tenzin Drupchok đặt cho cậu bé tên gọi mới là Karma Tendzin Chögyal.

Không bao lâu sau, ngài Tendzin Chögyal bắt đầu chương trình tu học theo truyền thống của tu viện và hành trì rất miên mật. Mấy năm sau đó, ngài Tenzin Drupchok cho rằng đã đến lúc để vị Lạt-ma hóa thân này tham dự một khóa ẩn tu ba năm theo truyền thống và khuyên ngài nên đến Tu viện Palpung tại Derge – trụ xứ của các vị Situ Rinpoche và ngài Jamgon Kongtrul Lodro Thaye, cũng được tôn xưng là Đại đạo sư Jamgon Kongtrul.

Ngài Tendzin Chögyal đã đến đó và cuối cùng được nhận vào trung tâm ẩn tu Tsamdra Rinchen Drag, nằm cách Tu viện Palpung khoảng một vài dặm. Chính tại nơi đây, Đại đạo sư Jamgon Kongtrul đã sống phần lớn thời gian của đời ngài, tránh xa những sự phiền nhiễu của Tu viện Palpung đồ sộ.

Ngài Tendzin Chögyal đã trải qua khóa ẩn tu [ba năm] với sự hướng dẫn của đích thân ngài Jamgon Kongtrul và đã đạt được thành tựu rất lớn. Khuynh hướng hành trì trước đây của ngài được khơi dậy, và ngài đã tham dự tiếp một khóa ẩn tu ba năm nữa. Ngài hành trì đầy đủ tất cả các pháp thực hành và sau khi hoàn tất khóa tu [thứ hai], ngài Jomgon Kongtrul tuyên bố [với ngài Tendzin Chögyal] rằng: “Bây giờ, ông và tôi đều có công phu hành trì như nhau.”

Sau đó ngài Jomgon Kongtrul nói với ngài Tendzin Chögyal rằng ngài có dự tính thực hiện một chuyến hành hương đến miền trung Tây Tạng nên đề nghị ngài Tendzin Chögyal sẽ phụ trách trung tâm ẩn tu [Tsamdra Rinchen Drag] trong suốt thời gian ngài vắng mặt. Ngài Jamgon Kongtrul là một trong những vị Lạt-ma của ngài Tendzin Chögyal, nên ngài không thể từ chối và vì vậy mà từ đó ngài trở thành vị thầy Giáo thọ của trung tâm ẩn tu này.

Mấy năm sau, ngài Jamgon Kongtrul trở lại Palpung và bảo ngài Tendzin Chögyal rằng đã đến lúc phải trở về Benchen. Vị Sangye Nyenpa Rinpoche đời thứ 8 vừa viên tịch và tu viện cần một vị Lạt-ma có khả năng để coi sóc công việc và quản trị về mặt hành chính. Ngài Tendzin Chögyal vào lúc này đã là một vị Lạt-ma có công phu hành trì rất cao và rất được tôn kính. Ngài trở về Benchen và dành phần lớn thời gian để giảng pháp và ban lễ quán đảnh cho những người đến thỉnh cầu. Ngài cũng đã dành trọn thời gian còn lại của đời mình để dạy dỗ vị hóa thân đời thứ 9 của Sangye Nyenpa Rinpoche.

Tenga Rinpoche Vị hóa thân đời thứ 3 của ngài Tenga Tulku sinh ra vào năm 1932 tại tỉnh Kham (thuộc miền Đông Tây Tạng). Theo yêu cầu của ngài Sangye Nyenpa Rinpoche đời thứ 9, ngài Situ Pema Wangchuk Gyalpo (tức là vị Situ đời thứ 11) đã tiên tri tên họ cha mẹ, ngày sinh và nơi sinh của vị Tenga Tulku này.

[Nhờ vậy], vị Tenga Rinpoche hiện nay đã được tìm thấy năm ngài 7 tuổi và cũng từ đó ngài bắt đầu việc tu học. Năm 19 tuổi, ngài đã nhận pháp hiệu là Karma Tenzin Thrinle Pal Sangpo vào lúc thọ Cụ túc giới. Ngài được tiếp nhận một sự truyền dạy toàn diện về Phật pháp cũng như các pháp môn hành trì sâu xa tại những Tu viện Benchen và Palpung, do ngài Sangye Nyenpa Rinpoche đời thứ 9, ngài Gelek Drubpe Nyima, vị Situ trước đây và ngài Jamgon Rinpoche lần lượt chỉ dạy.

Ngài đã học qua tất cả các nghi thức Mật giáo và triết học với nhiều bậc thầy khác nhau. Ngài cũng được học về y dược cổ truyền Tây Tạng từ người chú của ngài. Ngài đã hoàn tất việc học của mình bằng một khóa ẩn tu ba năm.

Năm 1959, sau khi người Trung Hoa tràn đến, ngài rời khỏi Tây Tạng và sau thời gian một năm rưỡi tạm trú tại Kalimpong, ngài đến định cư tại Tu viện Rumtek (Sikkim), trụ xứ chính của Đức Karmapa đời thứ 16. Tại đây, ngài đã phụng sự Đức Karmapa trong suốt 17 năm và trong 9 năm gần đây ngài giữ vai trò là vị Dorje Lopön (Kim Cương Đạo sư). Năm 1974, ngài đã tháp tùng Đức Karmapa trong chuyến đi đầu tiên sang Hoa Kỳ và châu Âu.

Từ năm 1976, ngài Tenga Rinpoche đã lưu trú tại Swayambhu, Nepal, nơi ngài sáng lập Tu viện Benchen Phuntsok Dargyeling và một trung tâm ẩn tu tại Pharping.

Từ năm 1978, ngài đã có nhiều chuyến đi [hoằng pháp] khắp vùng châu Âu.

Ngài Tenga Rinpoche đáng tôn kính hiện nay là một trong số rất ít những bậc đạo sư [được tiếp nhận và] nắm giữ dòng truyền thừa Karma Kagyu không gián đoạn. Ngài là người sáng lập Hiệp hội Karma Kamtsang (Ba Lan), Karma Thegsum Ling tại Verona (Italy – Ý) và Lotus Trust cũng như Lotus Direkthilfe (Đức).

Quý độc giả có thể xem trang Wiki (tiếng Anh) tóm lược bản tiểu sử ngài tại đây.

A brief biography of Kyabje Tenga Rinpoche

[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 ofDrongpa 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, Shing Kyong Kunga Zhonnu. 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.

Concerning this protector, and how closely and lovingly he guards all those associated with Benchen monastery and its lamas, two short stories may be of interest, both of which I heard many years ago. The first was told to me, Sherab Drime, by Kyabje Tenga Rinpoche. The other one I heard from Rinpoche's older brother, Lama Rabsal, who passed away just a few years ago. Both of them occurred in Tibet. The first story goes like this: when Tenga Rinpoche was still quite young, one day he went into the quarters of the previous Sangye Nyenpa Rinpoche and found him looking out of a window rather intently. When Tenga Rinpoche asked him what there was to see, Sangye Nyenpa told him to look for himself. In front of Benchen Monastery there is a medium sized stream and Rinpoche could see a small monk playing among the rocks by the water. He could also see a dark shape behind the little monk, but couldn't quite make out what that shape was. So he asked Sangye Nyenpa, "What is it?" Nyenpa Rinpoche was a bit perplexed and said, "Can't you see the small monk playing by the river? And don't you see Shing Kyong standing behind him, holding his robe so that he doesn't fall into the water?"

The other story is about Lama Rabsal. He went for a walk one day, up the mountain behind Benchen monastery. All of a sudden a large black bear emerged from among the rocks and seemed to attack Lama Rabsal. There was nowhere to run and the only thing that Lama Rabsal could think of at the time, was the short four-line supplication to Shing Kyong. He had barely recited a few of these lines, when the bear stopped in its tracks, stared with a look of utter shock on its face at something behind and above Lama Rabsal, turned and made off into the forest with all the speed it could muster. That bear was never seen again in the neighborhood of the monastery.

In Sikkim, Kyabje Tenga Rinpoche 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 three 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 three 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."

After all the traditional rituals had been performed according to the advice of H.H. the 17th Karmapa Orgyen Thrinle Dorje, Kyabje Tenga Rinpoches Precious Kudung was cremated on 23 May 2012, in accordance with his own wishes. The ceremony was conducted by Tsike Chokling Rinpoche, Chökyi Nyima Rinpoche, Tulku Damchö Rinpoche and the current Vajra Master of Kyabje Tenga Rinpoche's own Benchen monastery, Lama Tsültrim Rabten. As is tradition, the purkhang or cremation stupa, was then sealed and left undisturbed for one week. When it was eventually opened, everyone was amazed at the amount of precious relics which Rinpoche was kind enough to leave behind as blessing and inspiration for old and new followers alike. First and foremost among them are Rinpoche's heart and tongue, as relics for his incomparable compassion and his never-ending teaching activity. Rinpoche also left us a large piece of his skull, his entire spine and lots of smaller bone matter. These precious relics will be enshrined in a statue and stupa, to be constructed in the monastery's Tara shrine room, as well as in another stupa, which will be built in Pharping, between the two three-year-retreat centres.

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..." [Sherab Drime]



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