At the end of his life, H.E. Chagdud Tulku Rinpoche was working on plans to build a replica of Padmasambhava’s Palace on the Copper-Colored Mountain. He had mentioned the project to his students over the years, but conditions favorable for beginning work did not arise until shortly before his parinirvana. Chagdud Khadro and Lama Trinley interviewed several Chagdud Gonpa lamas regarding Rinpoche’s remarks to each of them about the project.
Lama Trinley: In 1992 Rinpoche and a few sangha members visited a stupa in Bhutan that had an elaborate inner chamber like that of the proposed palace. After we had offered Guru Rinpoche tsok and toured the stupa’s interior, Rinpoche briefly expressed the wish to someday build such a palace. Ten years later, four days before his paranirvana, he finished an Amitabha statue for the palace. What was your understanding of his intention?
Jigme Tromge Rinpoche: His Eminence Chagdud Rinpoche, as we all know, was always tirelessly engaged in dharma activity through his body, speech, and mind to benefit all beings. During his lifetime, he created many places that offer tremendous information that leads beings onto the path of enlightenment. A few times in the past, in our conversations Rinpoche casually mentioned the Padmasambhava Palace, but there was nothing in his conversation that indicated he had a strong desire to actually do it. However, just before he passed away, in a conversation with him about the newly purchased property, he discussed the Padmasambhava Palace again, this time with very strong enthusiasm. This conversation gave me some indication that this was the beginning of the end of the activity of his current life.
Chagdud Khadro: For many years we had wanted to purchase the land adjacent to Khadro Ling. But it was owned by an old pig farmer of German descent, as stubborn as they come. He wanted one thing, a piece of land that had water, which was owned by one of Rinpoche’s students. No amount of money could substitute for that land. Eventually Rinpoche himself acquired the student’s land and negotiations took a whole different turn. In the end it was a win-win situation with everyone happy with the deal. Then Rinpoche’s plans for the Padmasambhava Palace became serious.
Lama Tsering: It was very inspiring to me, seeing Rinpoche’s joy when he acquired the land for the Padmasambhava Palace. He had waited for many years, and finally he was able to purchase it. I didn’t even know he had planned to build a palace on it. I was in retreat at the time and he called me to ask me to work out the astrology for the land transfer. I was actually quite surprised at his excitement.
In terms of the actual project, we, as Rinpoche’s students, have a responsibility to complete his unfinished work. You would do this for anyone who had entrusted you with responsibility for their work, in order to honor their memory. But this is especially true with Rinpoche, who dedicated his life to benefiting others through his activities.
Now, as we wait for Rinpoche to manifest again, we as his students have an opportune time to make great merit through our offerings. And this is only when we consider our personal relationship to the lama as his students, never mind the infinite benefit that will accrue for a limitless number of beings. Seeing the palace representing Guru Rinpoche’s pureland, seeing that vital space of Guru Rinpoche’s blessings, will be of immense benefit. Even someone flying over it in an airplane will be affected. We may build it to create virtue and serve our lama but the scope of this project to benefit beings is immense.
As a result of Rinpoche’s activities, the hundreds of people who visit Khadro Ling each week are exposed to Tibetan Buddhist art, ritual, and teachings. It was important to Rinpoche that these people make some connection to the dharma. As we saw in his last Wind Horse letter, he was very concerned about the degenerate nature of these times—the political situation, the negativity in people’s minds, and the impending wars. Rinpoche wanted to build this palace as a means to help.
Lama Sherab: Rinpoche didn’t say much to me about the palace, but I know he wanted to do it. He was reading a Tibetan book, about another palace in Tibet, that explained the number of statues, their size, and everything. At first he had thought to build the Lha Khang in this style. But after it took its present form, he decided to make the Padmasambhava Palace smaller, but with very detailed artwork.
Rinpoche wasn’t quite sure about the size. The different levels of the palace are in exact proportions. I think people will be able to go inside at least the first level but in the drawings he made, the top floor was quite small.
At first it had seemed to be just an idea, something to do in the future, but when we bought the land above the temple the idea became stronger to him. He said it was the place to put the palace. So the Guru Rinpoche Palace was still in the early planning phases when he left us.
Lama Norbu: Rinpoche had tried for so long to get that land. The first thing he said when he got it was, “Now we are going to build the Guru Rinpoche Pureland Palace.” He was so joyous about it.
While he was in retreat, he and Alan had started making the statues. He was building them as fast as he could. He had figured out a quick method to replicate parts of statues by cutting Styrofoam blocks and then covering them with clay and cement. When I asked him why he was making them he said they were making 133 statues to go in the Padmasambhava Palace. He worked on them during the final days of his life. He had made Tara, Guru Rinpoche, and Amitayus. The last one he made was of Amitabha. When I arrived for the p’howa retreat the Amitabha statue was being painted. It was so amazing at the end. He was inexhaustible, unobstructed, even by his pain and physical difficulty.
Chagdud Khadro: I confess that when he first told me about the palace I felt daunted, and wondered how it could be accomplished, how it could be financed, and how such a tremendous project could be completed in his lifetime. But fortunately Rinpoche, who never fettered himself with my doubts and hesitations, had drawings made and continued to discuss the project with other students as he pored over descriptions of palaces that had been built in Tibet, Sikkim, and India.
After Rinpoche’s transition, however, I developed a fervent desire to carry the palace project forward. Tentatively, I expressed this aspiration to the lamas who had journeyed to Khadro Ling— Jigme Rinpoche, Lama Sonam Tsering, Lama Gyatso, Lama Jigme, Lama Tsering, and Lama Norbu—expecting them to be skeptical that it could be accomplished after Rinpoche’s transition. Instead they immediately began to participate, going over the drawings and outlining the consecration ceremonies, which will be central to the creation of the palace.
The consensus among the lamas was that there could be no more appropriate place to enshrine Khadro Ling’s portion of Rinpoche’s relics.
Jigme Tromge Rinpoche: When Guru Padmasambhava left Tibet, he promised that he would appear before whoever thought of him. “Whoever thinks of me, I will appear.” Whoever sees the Padmasambhava Palace is actually making a connection to Padmasambhava’s pureland. And that connection will stay with that person’s mind. Every time one simply thinks of Padmasambhava—even though they might not actually see him—their minds will be blessed. Not only that, whoever sees the palace will also think of Chagdud Rinpoche, so they will receive his blessings, as well. Thus there is huge benefit and merit in building the Padmasambhava Palace, and it is extremely important for us to take this project closely to heart because it was our guru’s last wish. Fulfilling it is our duty as his students.
I will take full responsibility for providing the relics to put inside this precious palace. However I can be of service, I will be honored to do it.
Lama Tsering: I am anxious to see this Guru Rinpoche Palace as a repository for Rinpoche’s relics and have offered to help sponsor the stupa that will be placed inside. The design and details of that stupa are in Jigme Rinpoche’s hands, but I have offered to help in whatever small way I can. I had such attachment to Rinpoche’s physical presence that this is a really personal thing for me. When I was able to sit with his body at Khadro Ling in those first days following his passing, I felt immense blessings. Rinpoche was so kind. He gave us so much. He gave me everything. So when I think about supporting his projects, the palace is where my heart goes.
Chagdud Khadro: Lama Tsering presented the palace project at the Tara Drubchod during the last week of Khadro Ling’s forty-nine days of ceremonies, and the Brazilian sangha responded very generously. Lama Tsering and Lama Norbu themselves made a large contribution—about $20,000—toward the stupa inside the palace that will contain Rinpoche’s relics. A few weeks later Lama Drimed donated to the palace all of the offerings he had received during the annual Rigdzin Ling ngondro retreat. Rinpoche himself had set aside a personal fund for the palace, and for a certain period I am contributing every category of offering that I receive to the project. Dedicating the merit to those who have offered sustains my confidence and gives me joy in the creation of splendid interdependence with the blessings of Guru Padmasambhava and of Rinpoche.
The palace building and Rinpoche’s stupa can almost certainly be constructed using the donations we already have. The artwork is another matter. This will require substantial offerings, talent, and effort to complete. The statues will be sculpted in Brazil with the intent that the artistic training involved will be passed on to new generations of dharma artists.
The other morning I was reading the book about the palace recently built in Tibet, the same book that Rinpoche had been studying. Oliver Boldizar had made a rough but very useful translation of it. As I read the lists of statues, of relics, of ceremonies, of roofs and portals, the immensity of the project overwhelmed me for a moment. Can we really do this? But then I went to morning puja and Oliver and Lama Chimed, a Katok lama and a fine artist who is in residence at Khadro Ling, had prepared a schema of the mandalas of wisdom beings—the nirmanakaya mandala of Guru Padmasambhava, the sambhoghakaya mandala of Avalokiteshvara and the Twenty-One Taras, and the dharmakaya mandala of the lords of the five buddha families with Amitabha in the center and Kuntuzangpo above.
The arrays of the “great eights” were named and placed—the eight emanations of Guru Rinpoche, the eight bodhisattvas, the eight rigdzins, and the eight deities of the eight commands of sadhana practice. Guru Rinpoche’s twenty-five disciples and his wisdom consorts were present. Our fierce and diligent protectors guarded the perimeters.
Suddenly I felt an intense longing to bring all these names into artistic images, to consecrate the images into sacred presence, and to make their sacred presence accessible to whoever entered the palace, either physically or mentally. And I knew it was possible for us to do so, step-by-step, with faith, patience, and vision, relying on Rinpoche inseparable from Padmasambhava.
Contributions for the palace will be handled through the Chagdud Gonpa Foundation. Contact Kim at Rigdzin Ling for further information (530) 623-2714. Contributors are welcome to specify the specific mandala of statues (see palace diagram) for which they would like their offering to be used.
At the end of his life, H.E. Chagdud Tulku Rinpoche was working on plans to build a replica of Padmasambhava’s Palace on the Copper-Colored Mountain. He had mentioned the project to his students over the years, but conditions favorable for beginning work did not arise until shortly before his parinirvana. Chagdud Khadro and Lama Trinley interviewed several Chagdud Gonpa lamas regarding Rinpoche’s remarks to each of them about the project.
Lama Trinley: In 1992 Rinpoche and a few sangha members visited a stupa in Bhutan that had an elaborate inner chamber like that of the proposed palace. After we had offered Guru Rinpoche tsok and toured the stupa’s interior, Rinpoche briefly expressed the wish to someday build such a palace. Ten years later, four days before his paranirvana, he finished an Amitabha statue for the palace. What was your understanding of his intention?
Jigme Tromge Rinpoche: His Eminence Chagdud Rinpoche, as we all know, was always tirelessly engaged in dharma activity through his body, speech, and mind to benefit all beings. During his lifetime, he created many places that offer tremendous information that leads beings onto the path of enlightenment. A few times in the past, in our conversations Rinpoche casually mentioned the Padmasambhava Palace, but there was nothing in his conversation that indicated he had a strong desire to actually do it. However, just before he passed away, in a conversation with him about the newly purchased property, he discussed the Padmasambhava Palace again, this time with very strong enthusiasm. This conversation gave me some indication that this was the beginning of the end of the activity of his current life.
Chagdud Khadro: For many years we had wanted to purchase the land adjacent to Khadro Ling. But it was owned by an old pig farmer of German descent, as stubborn as they come. He wanted one thing, a piece of land that had water, which was owned by one of Rinpoche’s students. No amount of money could substitute for that land. Eventually Rinpoche himself acquired the student’s land and negotiations took a whole different turn. In the end it was a win-win situation with everyone happy with the deal. Then Rinpoche’s plans for the Padmasambhava Palace became serious.
Lama Tsering: It was very inspiring to me, seeing Rinpoche’s joy when he acquired the land for the Padmasambhava Palace. He had waited for many years, and finally he was able to purchase it. I didn’t even know he had planned to build a palace on it. I was in retreat at the time and he called me to ask me to work out the astrology for the land transfer. I was actually quite surprised at his excitement.
In terms of the actual project, we, as Rinpoche’s students, have a responsibility to complete his unfinished work. You would do this for anyone who had entrusted you with responsibility for their work, in order to honor their memory. But this is especially true with Rinpoche, who dedicated his life to benefiting others through his activities.
Now, as we wait for Rinpoche to manifest again, we as his students have an opportune time to make great merit through our offerings. And this is only when we consider our personal relationship to the lama as his students, never mind the infinite benefit that will accrue for a limitless number of beings. Seeing the palace representing Guru Rinpoche’s pureland, seeing that vital space of Guru Rinpoche’s blessings, will be of immense benefit. Even someone flying over it in an airplane will be affected. We may build it to create virtue and serve our lama but the scope of this project to benefit beings is immense.
As a result of Rinpoche’s activities, the hundreds of people who visit Khadro Ling each week are exposed to Tibetan Buddhist art, ritual, and teachings. It was important to Rinpoche that these people make some connection to the dharma. As we saw in his last Wind Horse letter, he was very concerned about the degenerate nature of these times—the political situation, the negativity in people’s minds, and the impending wars. Rinpoche wanted to build this palace as a means to help.
Lama Sherab: Rinpoche didn’t say much to me about the palace, but I know he wanted to do it. He was reading a Tibetan book, about another palace in Tibet, that explained the number of statues, their size, and everything. At first he had thought to build the Lha Khang in this style. But after it took its present form, he decided to make the Padmasambhava Palace smaller, but with very detailed artwork.
Rinpoche wasn’t quite sure about the size. The different levels of the palace are in exact proportions. I think people will be able to go inside at least the first level but in the drawings he made, the top floor was quite small.
At first it had seemed to be just an idea, something to do in the future, but when we bought the land above the temple the idea became stronger to him. He said it was the place to put the palace. So the Guru Rinpoche Palace was still in the early planning phases when he left us.
Lama Norbu: Rinpoche had tried for so long to get that land. The first thing he said when he got it was, “Now we are going to build the Guru Rinpoche Pureland Palace.” He was so joyous about it.
While he was in retreat, he and Alan had started making the statues. He was building them as fast as he could. He had figured out a quick method to replicate parts of statues by cutting Styrofoam blocks and then covering them with clay and cement. When I asked him why he was making them he said they were making 133 statues to go in the Padmasambhava Palace. He worked on them during the final days of his life. He had made Tara, Guru Rinpoche, and Amitayus. The last one he made was of Amitabha. When I arrived for the p’howa retreat the Amitabha statue was being painted. It was so amazing at the end. He was inexhaustible, unobstructed, even by his pain and physical difficulty.
Chagdud Khadro: I confess that when he first told me about the palace I felt daunted, and wondered how it could be accomplished, how it could be financed, and how such a tremendous project could be completed in his lifetime. But fortunately Rinpoche, who never fettered himself with my doubts and hesitations, had drawings made and continued to discuss the project with other students as he pored over descriptions of palaces that had been built in Tibet, Sikkim, and India.
After Rinpoche’s transition, however, I developed a fervent desire to carry the palace project forward. Tentatively, I expressed this aspiration to the lamas who had journeyed to Khadro Ling— Jigme Rinpoche, Lama Sonam Tsering, Lama Gyatso, Lama Jigme, Lama Tsering, and Lama Norbu—expecting them to be skeptical that it could be accomplished after Rinpoche’s transition. Instead they immediately began to participate, going over the drawings and outlining the consecration ceremonies, which will be central to the creation of the palace.
The consensus among the lamas was that there could be no more appropriate place to enshrine Khadro Ling’s portion of Rinpoche’s relics.
Jigme Tromge Rinpoche: When Guru Padmasambhava left Tibet, he promised that he would appear before whoever thought of him. “Whoever thinks of me, I will appear.” Whoever sees the Padmasambhava Palace is actually making a connection to Padmasambhava’s pureland. And that connection will stay with that person’s mind. Every time one simply thinks of Padmasambhava—even though they might not actually see him—their minds will be blessed. Not only that, whoever sees the palace will also think of Chagdud Rinpoche, so they will receive his blessings, as well. Thus there is huge benefit and merit in building the Padmasambhava Palace, and it is extremely important for us to take this project closely to heart because it was our guru’s last wish. Fulfilling it is our duty as his students.
I will take full responsibility for providing the relics to put inside this precious palace. However I can be of service, I will be honored to do it.
Lama Tsering: I am anxious to see this Guru Rinpoche Palace as a repository for Rinpoche’s relics and have offered to help sponsor the stupa that will be placed inside. The design and details of that stupa are in Jigme Rinpoche’s hands, but I have offered to help in whatever small way I can. I had such attachment to Rinpoche’s physical presence that this is a really personal thing for me. When I was able to sit with his body at Khadro Ling in those first days following his passing, I felt immense blessings. Rinpoche was so kind. He gave us so much. He gave me everything. So when I think about supporting his projects, the palace is where my heart goes.
Chagdud Khadro: Lama Tsering presented the palace project at the Tara Drubchod during the last week of Khadro Ling’s forty-nine days of ceremonies, and the Brazilian sangha responded very generously. Lama Tsering and Lama Norbu themselves made a large contribution—about $20,000—toward the stupa inside the palace that will contain Rinpoche’s relics. A few weeks later Lama Drimed donated to the palace all of the offerings he had received during the annual Rigdzin Ling ngondro retreat. Rinpoche himself had set aside a personal fund for the palace, and for a certain period I am contributing every category of offering that I receive to the project. Dedicating the merit to those who have offered sustains my confidence and gives me joy in the creation of splendid interdependence with the blessings of Guru Padmasambhava and of Rinpoche.
The palace building and Rinpoche’s stupa can almost certainly be constructed using the donations we already have. The artwork is another matter. This will require substantial offerings, talent, and effort to complete. The statues will be sculpted in Brazil with the intent that the artistic training involved will be passed on to new generations of dharma artists.
The other morning I was reading the book about the palace recently built in Tibet, the same book that Rinpoche had been studying. Oliver Boldizar had made a rough but very useful translation of it. As I read the lists of statues, of relics, of ceremonies, of roofs and portals, the immensity of the project overwhelmed me for a moment. Can we really do this? But then I went to morning puja and Oliver and Lama Chimed, a Katok lama and a fine artist who is in residence at Khadro Ling, had prepared a schema of the mandalas of wisdom beings—the nirmanakaya mandala of Guru Padmasambhava, the sambhoghakaya mandala of Avalokiteshvara and the Twenty-One Taras, and the dharmakaya mandala of the lords of the five buddha families with Amitabha in the center and Kuntuzangpo above.
The arrays of the “great eights” were named and placed—the eight emanations of Guru Rinpoche, the eight bodhisattvas, the eight rigdzins, and the eight deities of the eight commands of sadhana practice. Guru Rinpoche’s twenty-five disciples and his wisdom consorts were present. Our fierce and diligent protectors guarded the perimeters.
Suddenly I felt an intense longing to bring all these names into artistic images, to consecrate the images into sacred presence, and to make their sacred presence accessible to whoever entered the palace, either physically or mentally. And I knew it was possible for us to do so, step-by-step, with faith, patience, and vision, relying on Rinpoche inseparable from Padmasambhava.
Contributions for the palace will be handled through the Chagdud Gonpa Foundation. Contact Kim at Rigdzin Ling for further information (530) 623-2714. Contributors are welcome to specify the specific mandala of statues (see palace diagram) for which they would like their offering to be used.
At the end of his life, H.E. Chagdud Tulku Rinpoche was working on plans to build a replica of Padmasambhava’s Palace on the Copper-Colored Mountain. He had mentioned the project to his students over the years, but conditions favorable for beginning work did not arise until shortly before his parinirvana. Chagdud Khadro and Lama Trinley interviewed several Chagdud Gonpa lamas regarding Rinpoche’s remarks to each of them about the project.
Lama Trinley: In 1992 Rinpoche and a few sangha members visited a stupa in Bhutan that had an elaborate inner chamber like that of the proposed palace. After we had offered Guru Rinpoche tsok and toured the stupa’s interior, Rinpoche briefly expressed the wish to someday build such a palace. Ten years later, four days before his paranirvana, he finished an Amitabha statue for the palace. What was your understanding of his intention?
Jigme Tromge Rinpoche: His Eminence Chagdud Rinpoche, as we all know, was always tirelessly engaged in dharma activity through his body, speech, and mind to benefit all beings. During his lifetime, he created many places that offer tremendous information that leads beings onto the path of enlightenment. A few times in the past, in our conversations Rinpoche casually mentioned the Padmasambhava Palace, but there was nothing in his conversation that indicated he had a strong desire to actually do it. However, just before he passed away, in a conversation with him about the newly purchased property, he discussed the Padmasambhava Palace again, this time with very strong enthusiasm. This conversation gave me some indication that this was the beginning of the end of the activity of his current life.
Chagdud Khadro: For many years we had wanted to purchase the land adjacent to Khadro Ling. But it was owned by an old pig farmer of German descent, as stubborn as they come. He wanted one thing, a piece of land that had water, which was owned by one of Rinpoche’s students. No amount of money could substitute for that land. Eventually Rinpoche himself acquired the student’s land and negotiations took a whole different turn. In the end it was a win-win situation with everyone happy with the deal. Then Rinpoche’s plans for the Padmasambhava Palace became serious.
Lama Tsering: It was very inspiring to me, seeing Rinpoche’s joy when he acquired the land for the Padmasambhava Palace. He had waited for many years, and finally he was able to purchase it. I didn’t even know he had planned to build a palace on it. I was in retreat at the time and he called me to ask me to work out the astrology for the land transfer. I was actually quite surprised at his excitement.
In terms of the actual project, we, as Rinpoche’s students, have a responsibility to complete his unfinished work. You would do this for anyone who had entrusted you with responsibility for their work, in order to honor their memory. But this is especially true with Rinpoche, who dedicated his life to benefiting others through his activities.
Now, as we wait for Rinpoche to manifest again, we as his students have an opportune time to make great merit through our offerings. And this is only when we consider our personal relationship to the lama as his students, never mind the infinite benefit that will accrue for a limitless number of beings. Seeing the palace representing Guru Rinpoche’s pureland, seeing that vital space of Guru Rinpoche’s blessings, will be of immense benefit. Even someone flying over it in an airplane will be affected. We may build it to create virtue and serve our lama but the scope of this project to benefit beings is immense.
As a result of Rinpoche’s activities, the hundreds of people who visit Khadro Ling each week are exposed to Tibetan Buddhist art, ritual, and teachings. It was important to Rinpoche that these people make some connection to the dharma. As we saw in his last Wind Horse letter, he was very concerned about the degenerate nature of these times—the political situation, the negativity in people’s minds, and the impending wars. Rinpoche wanted to build this palace as a means to help.
Lama Sherab: Rinpoche didn’t say much to me about the palace, but I know he wanted to do it. He was reading a Tibetan book, about another palace in Tibet, that explained the number of statues, their size, and everything. At first he had thought to build the Lha Khang in this style. But after it took its present form, he decided to make the Padmasambhava Palace smaller, but with very detailed artwork.
Rinpoche wasn’t quite sure about the size. The different levels of the palace are in exact proportions. I think people will be able to go inside at least the first level but in the drawings he made, the top floor was quite small.
At first it had seemed to be just an idea, something to do in the future, but when we bought the land above the temple the idea became stronger to him. He said it was the place to put the palace. So the Guru Rinpoche Palace was still in the early planning phases when he left us.
Lama Norbu: Rinpoche had tried for so long to get that land. The first thing he said when he got it was, “Now we are going to build the Guru Rinpoche Pureland Palace.” He was so joyous about it.
While he was in retreat, he and Alan had started making the statues. He was building them as fast as he could. He had figured out a quick method to replicate parts of statues by cutting Styrofoam blocks and then covering them with clay and cement. When I asked him why he was making them he said they were making 133 statues to go in the Padmasambhava Palace. He worked on them during the final days of his life. He had made Tara, Guru Rinpoche, and Amitayus. The last one he made was of Amitabha. When I arrived for the p’howa retreat the Amitabha statue was being painted. It was so amazing at the end. He was inexhaustible, unobstructed, even by his pain and physical difficulty.
Chagdud Khadro: I confess that when he first told me about the palace I felt daunted, and wondered how it could be accomplished, how it could be financed, and how such a tremendous project could be completed in his lifetime. But fortunately Rinpoche, who never fettered himself with my doubts and hesitations, had drawings made and continued to discuss the project with other students as he pored over descriptions of palaces that had been built in Tibet, Sikkim, and India.
After Rinpoche’s transition, however, I developed a fervent desire to carry the palace project forward. Tentatively, I expressed this aspiration to the lamas who had journeyed to Khadro Ling— Jigme Rinpoche, Lama Sonam Tsering, Lama Gyatso, Lama Jigme, Lama Tsering, and Lama Norbu—expecting them to be skeptical that it could be accomplished after Rinpoche’s transition. Instead they immediately began to participate, going over the drawings and outlining the consecration ceremonies, which will be central to the creation of the palace.
The consensus among the lamas was that there could be no more appropriate place to enshrine Khadro Ling’s portion of Rinpoche’s relics.
Jigme Tromge Rinpoche: When Guru Padmasambhava left Tibet, he promised that he would appear before whoever thought of him. “Whoever thinks of me, I will appear.” Whoever sees the Padmasambhava Palace is actually making a connection to Padmasambhava’s pureland. And that connection will stay with that person’s mind. Every time one simply thinks of Padmasambhava—even though they might not actually see him—their minds will be blessed. Not only that, whoever sees the palace will also think of Chagdud Rinpoche, so they will receive his blessings, as well. Thus there is huge benefit and merit in building the Padmasambhava Palace, and it is extremely important for us to take this project closely to heart because it was our guru’s last wish. Fulfilling it is our duty as his students.
I will take full responsibility for providing the relics to put inside this precious palace. However I can be of service, I will be honored to do it.
Lama Tsering: I am anxious to see this Guru Rinpoche Palace as a repository for Rinpoche’s relics and have offered to help sponsor the stupa that will be placed inside. The design and details of that stupa are in Jigme Rinpoche’s hands, but I have offered to help in whatever small way I can. I had such attachment to Rinpoche’s physical presence that this is a really personal thing for me. When I was able to sit with his body at Khadro Ling in those first days following his passing, I felt immense blessings. Rinpoche was so kind. He gave us so much. He gave me everything. So when I think about supporting his projects, the palace is where my heart goes.
Chagdud Khadro: Lama Tsering presented the palace project at the Tara Drubchod during the last week of Khadro Ling’s forty-nine days of ceremonies, and the Brazilian sangha responded very generously. Lama Tsering and Lama Norbu themselves made a large contribution—about $20,000—toward the stupa inside the palace that will contain Rinpoche’s relics. A few weeks later Lama Drimed donated to the palace all of the offerings he had received during the annual Rigdzin Ling ngondro retreat. Rinpoche himself had set aside a personal fund for the palace, and for a certain period I am contributing every category of offering that I receive to the project. Dedicating the merit to those who have offered sustains my confidence and gives me joy in the creation of splendid interdependence with the blessings of Guru Padmasambhava and of Rinpoche.
The palace building and Rinpoche’s stupa can almost certainly be constructed using the donations we already have. The artwork is another matter. This will require substantial offerings, talent, and effort to complete. The statues will be sculpted in Brazil with the intent that the artistic training involved will be passed on to new generations of dharma artists.
The other morning I was reading the book about the palace recently built in Tibet, the same book that Rinpoche had been studying. Oliver Boldizar had made a rough but very useful translation of it. As I read the lists of statues, of relics, of ceremonies, of roofs and portals, the immensity of the project overwhelmed me for a moment. Can we really do this? But then I went to morning puja and Oliver and Lama Chimed, a Katok lama and a fine artist who is in residence at Khadro Ling, had prepared a schema of the mandalas of wisdom beings—the nirmanakaya mandala of Guru Padmasambhava, the sambhoghakaya mandala of Avalokiteshvara and the Twenty-One Taras, and the dharmakaya mandala of the lords of the five buddha families with Amitabha in the center and Kuntuzangpo above.
The arrays of the “great eights” were named and placed—the eight emanations of Guru Rinpoche, the eight bodhisattvas, the eight rigdzins, and the eight deities of the eight commands of sadhana practice. Guru Rinpoche’s twenty-five disciples and his wisdom consorts were present. Our fierce and diligent protectors guarded the perimeters.
Suddenly I felt an intense longing to bring all these names into artistic images, to consecrate the images into sacred presence, and to make their sacred presence accessible to whoever entered the palace, either physically or mentally. And I knew it was possible for us to do so, step-by-step, with faith, patience, and vision, relying on Rinpoche inseparable from Padmasambhava.
Contributions for the palace will be handled through the Chagdud Gonpa Foundation. Contact Kim at Rigdzin Ling for further information (530) 623-2714. Contributors are welcome to specify the specific mandala of statues (see palace diagram) for which they would like their offering to be used.
At the end of his life, H.E. Chagdud Tulku Rinpoche was working on plans to build a replica of Padmasambhava’s Palace on the Copper-Colored Mountain. He had mentioned the project to his students over the years, but conditions favorable for beginning work did not arise until shortly before his parinirvana. Chagdud Khadro and Lama Trinley interviewed several Chagdud Gonpa lamas regarding Rinpoche’s remarks to each of them about the project.
Lama Trinley: In 1992 Rinpoche and a few sangha members visited a stupa in Bhutan that had an elaborate inner chamber like that of the proposed palace. After we had offered Guru Rinpoche tsok and toured the stupa’s interior, Rinpoche briefly expressed the wish to someday build such a palace. Ten years later, four days before his paranirvana, he finished an Amitabha statue for the palace. What was your understanding of his intention?
Jigme Tromge Rinpoche: His Eminence Chagdud Rinpoche, as we all know, was always tirelessly engaged in dharma activity through his body, speech, and mind to benefit all beings. During his lifetime, he created many places that offer tremendous information that leads beings onto the path of enlightenment. A few times in the past, in our conversations Rinpoche casually mentioned the Padmasambhava Palace, but there was nothing in his conversation that indicated he had a strong desire to actually do it. However, just before he passed away, in a conversation with him about the newly purchased property, he discussed the Padmasambhava Palace again, this time with very strong enthusiasm. This conversation gave me some indication that this was the beginning of the end of the activity of his current life.
Chagdud Khadro: For many years we had wanted to purchase the land adjacent to Khadro Ling. But it was owned by an old pig farmer of German descent, as stubborn as they come. He wanted one thing, a piece of land that had water, which was owned by one of Rinpoche’s students. No amount of money could substitute for that land. Eventually Rinpoche himself acquired the student’s land and negotiations took a whole different turn. In the end it was a win-win situation with everyone happy with the deal. Then Rinpoche’s plans for the Padmasambhava Palace became serious.
Lama Tsering: It was very inspiring to me, seeing Rinpoche’s joy when he acquired the land for the Padmasambhava Palace. He had waited for many years, and finally he was able to purchase it. I didn’t even know he had planned to build a palace on it. I was in retreat at the time and he called me to ask me to work out the astrology for the land transfer. I was actually quite surprised at his excitement.
In terms of the actual project, we, as Rinpoche’s students, have a responsibility to complete his unfinished work. You would do this for anyone who had entrusted you with responsibility for their work, in order to honor their memory. But this is especially true with Rinpoche, who dedicated his life to benefiting others through his activities.
Now, as we wait for Rinpoche to manifest again, we as his students have an opportune time to make great merit through our offerings. And this is only when we consider our personal relationship to the lama as his students, never mind the infinite benefit that will accrue for a limitless number of beings. Seeing the palace representing Guru Rinpoche’s pureland, seeing that vital space of Guru Rinpoche’s blessings, will be of immense benefit. Even someone flying over it in an airplane will be affected. We may build it to create virtue and serve our lama but the scope of this project to benefit beings is immense.
As a result of Rinpoche’s activities, the hundreds of people who visit Khadro Ling each week are exposed to Tibetan Buddhist art, ritual, and teachings. It was important to Rinpoche that these people make some connection to the dharma. As we saw in his last Wind Horse letter, he was very concerned about the degenerate nature of these times—the political situation, the negativity in people’s minds, and the impending wars. Rinpoche wanted to build this palace as a means to help.
Lama Sherab: Rinpoche didn’t say much to me about the palace, but I know he wanted to do it. He was reading a Tibetan book, about another palace in Tibet, that explained the number of statues, their size, and everything. At first he had thought to build the Lha Khang in this style. But after it took its present form, he decided to make the Padmasambhava Palace smaller, but with very detailed artwork.
Rinpoche wasn’t quite sure about the size. The different levels of the palace are in exact proportions. I think people will be able to go inside at least the first level but in the drawings he made, the top floor was quite small.
At first it had seemed to be just an idea, something to do in the future, but when we bought the land above the temple the idea became stronger to him. He said it was the place to put the palace. So the Guru Rinpoche Palace was still in the early planning phases when he left us.
Lama Norbu: Rinpoche had tried for so long to get that land. The first thing he said when he got it was, “Now we are going to build the Guru Rinpoche Pureland Palace.” He was so joyous about it.
While he was in retreat, he and Alan had started making the statues. He was building them as fast as he could. He had figured out a quick method to replicate parts of statues by cutting Styrofoam blocks and then covering them with clay and cement. When I asked him why he was making them he said they were making 133 statues to go in the Padmasambhava Palace. He worked on them during the final days of his life. He had made Tara, Guru Rinpoche, and Amitayus. The last one he made was of Amitabha. When I arrived for the p’howa retreat the Amitabha statue was being painted. It was so amazing at the end. He was inexhaustible, unobstructed, even by his pain and physical difficulty.
Chagdud Khadro: I confess that when he first told me about the palace I felt daunted, and wondered how it could be accomplished, how it could be financed, and how such a tremendous project could be completed in his lifetime. But fortunately Rinpoche, who never fettered himself with my doubts and hesitations, had drawings made and continued to discuss the project with other students as he pored over descriptions of palaces that had been built in Tibet, Sikkim, and India.
After Rinpoche’s transition, however, I developed a fervent desire to carry the palace project forward. Tentatively, I expressed this aspiration to the lamas who had journeyed to Khadro Ling— Jigme Rinpoche, Lama Sonam Tsering, Lama Gyatso, Lama Jigme, Lama Tsering, and Lama Norbu—expecting them to be skeptical that it could be accomplished after Rinpoche’s transition. Instead they immediately began to participate, going over the drawings and outlining the consecration ceremonies, which will be central to the creation of the palace.
The consensus among the lamas was that there could be no more appropriate place to enshrine Khadro Ling’s portion of Rinpoche’s relics.
Jigme Tromge Rinpoche: When Guru Padmasambhava left Tibet, he promised that he would appear before whoever thought of him. “Whoever thinks of me, I will appear.” Whoever sees the Padmasambhava Palace is actually making a connection to Padmasambhava’s pureland. And that connection will stay with that person’s mind. Every time one simply thinks of Padmasambhava—even though they might not actually see him—their minds will be blessed. Not only that, whoever sees the palace will also think of Chagdud Rinpoche, so they will receive his blessings, as well. Thus there is huge benefit and merit in building the Padmasambhava Palace, and it is extremely important for us to take this project closely to heart because it was our guru’s last wish. Fulfilling it is our duty as his students.
I will take full responsibility for providing the relics to put inside this precious palace. However I can be of service, I will be honored to do it.
Lama Tsering: I am anxious to see this Guru Rinpoche Palace as a repository for Rinpoche’s relics and have offered to help sponsor the stupa that will be placed inside. The design and details of that stupa are in Jigme Rinpoche’s hands, but I have offered to help in whatever small way I can. I had such attachment to Rinpoche’s physical presence that this is a really personal thing for me. When I was able to sit with his body at Khadro Ling in those first days following his passing, I felt immense blessings. Rinpoche was so kind. He gave us so much. He gave me everything. So when I think about supporting his projects, the palace is where my heart goes.
Chagdud Khadro: Lama Tsering presented the palace project at the Tara Drubchod during the last week of Khadro Ling’s forty-nine days of ceremonies, and the Brazilian sangha responded very generously. Lama Tsering and Lama Norbu themselves made a large contribution—about $20,000—toward the stupa inside the palace that will contain Rinpoche’s relics. A few weeks later Lama Drimed donated to the palace all of the offerings he had received during the annual Rigdzin Ling ngondro retreat. Rinpoche himself had set aside a personal fund for the palace, and for a certain period I am contributing every category of offering that I receive to the project. Dedicating the merit to those who have offered sustains my confidence and gives me joy in the creation of splendid interdependence with the blessings of Guru Padmasambhava and of Rinpoche.
The palace building and Rinpoche’s stupa can almost certainly be constructed using the donations we already have. The artwork is another matter. This will require substantial offerings, talent, and effort to complete. The statues will be sculpted in Brazil with the intent that the artistic training involved will be passed on to new generations of dharma artists.
The other morning I was reading the book about the palace recently built in Tibet, the same book that Rinpoche had been studying. Oliver Boldizar had made a rough but very useful translation of it. As I read the lists of statues, of relics, of ceremonies, of roofs and portals, the immensity of the project overwhelmed me for a moment. Can we really do this? But then I went to morning puja and Oliver and Lama Chimed, a Katok lama and a fine artist who is in residence at Khadro Ling, had prepared a schema of the mandalas of wisdom beings—the nirmanakaya mandala of Guru Padmasambhava, the sambhoghakaya mandala of Avalokiteshvara and the Twenty-One Taras, and the dharmakaya mandala of the lords of the five buddha families with Amitabha in the center and Kuntuzangpo above.
The arrays of the “great eights” were named and placed—the eight emanations of Guru Rinpoche, the eight bodhisattvas, the eight rigdzins, and the eight deities of the eight commands of sadhana practice. Guru Rinpoche’s twenty-five disciples and his wisdom consorts were present. Our fierce and diligent protectors guarded the perimeters.
Suddenly I felt an intense longing to bring all these names into artistic images, to consecrate the images into sacred presence, and to make their sacred presence accessible to whoever entered the palace, either physically or mentally. And I knew it was possible for us to do so, step-by-step, with faith, patience, and vision, relying on Rinpoche inseparable from Padmasambhava.
Contributions for the palace will be handled through the Chagdud Gonpa Foundation. Contact Kim at Rigdzin Ling for further information (530) 623-2714. Contributors are welcome to specify the specific mandala of statues (see palace diagram) for which they would like their offering to be used.
At the end of his life, H.E. Chagdud Tulku Rinpoche was working on plans to build a replica of Padmasambhava’s Palace on the Copper-Colored Mountain. He had mentioned the project to his students over the years, but conditions favorable for beginning work did not arise until shortly before his parinirvana. Chagdud Khadro and Lama Trinley interviewed several Chagdud Gonpa lamas regarding Rinpoche’s remarks to each of them about the project.
Lama Trinley: In 1992 Rinpoche and a few sangha members visited a stupa in Bhutan that had an elaborate inner chamber like that of the proposed palace. After we had offered Guru Rinpoche tsok and toured the stupa’s interior, Rinpoche briefly expressed the wish to someday build such a palace. Ten years later, four days before his paranirvana, he finished an Amitabha statue for the palace. What was your understanding of his intention?
Jigme Tromge Rinpoche: His Eminence Chagdud Rinpoche, as we all know, was always tirelessly engaged in dharma activity through his body, speech, and mind to benefit all beings. During his lifetime, he created many places that offer tremendous information that leads beings onto the path of enlightenment. A few times in the past, in our conversations Rinpoche casually mentioned the Padmasambhava Palace, but there was nothing in his conversation that indicated he had a strong desire to actually do it. However, just before he passed away, in a conversation with him about the newly purchased property, he discussed the Padmasambhava Palace again, this time with very strong enthusiasm. This conversation gave me some indication that this was the beginning of the end of the activity of his current life.
Chagdud Khadro: For many years we had wanted to purchase the land adjacent to Khadro Ling. But it was owned by an old pig farmer of German descent, as stubborn as they come. He wanted one thing, a piece of land that had water, which was owned by one of Rinpoche’s students. No amount of money could substitute for that land. Eventually Rinpoche himself acquired the student’s land and negotiations took a whole different turn. In the end it was a win-win situation with everyone happy with the deal. Then Rinpoche’s plans for the Padmasambhava Palace became serious.
Lama Tsering: It was very inspiring to me, seeing Rinpoche’s joy when he acquired the land for the Padmasambhava Palace. He had waited for many years, and finally he was able to purchase it. I didn’t even know he had planned to build a palace on it. I was in retreat at the time and he called me to ask me to work out the astrology for the land transfer. I was actually quite surprised at his excitement.
In terms of the actual project, we, as Rinpoche’s students, have a responsibility to complete his unfinished work. You would do this for anyone who had entrusted you with responsibility for their work, in order to honor their memory. But this is especially true with Rinpoche, who dedicated his life to benefiting others through his activities.
Now, as we wait for Rinpoche to manifest again, we as his students have an opportune time to make great merit through our offerings. And this is only when we consider our personal relationship to the lama as his students, never mind the infinite benefit that will accrue for a limitless number of beings. Seeing the palace representing Guru Rinpoche’s pureland, seeing that vital space of Guru Rinpoche’s blessings, will be of immense benefit. Even someone flying over it in an airplane will be affected. We may build it to create virtue and serve our lama but the scope of this project to benefit beings is immense.
As a result of Rinpoche’s activities, the hundreds of people who visit Khadro Ling each week are exposed to Tibetan Buddhist art, ritual, and teachings. It was important to Rinpoche that these people make some connection to the dharma. As we saw in his last Wind Horse letter, he was very concerned about the degenerate nature of these times—the political situation, the negativity in people’s minds, and the impending wars. Rinpoche wanted to build this palace as a means to help.
Lama Sherab: Rinpoche didn’t say much to me about the palace, but I know he wanted to do it. He was reading a Tibetan book, about another palace in Tibet, that explained the number of statues, their size, and everything. At first he had thought to build the Lha Khang in this style. But after it took its present form, he decided to make the Padmasambhava Palace smaller, but with very detailed artwork.
Rinpoche wasn’t quite sure about the size. The different levels of the palace are in exact proportions. I think people will be able to go inside at least the first level but in the drawings he made, the top floor was quite small.
At first it had seemed to be just an idea, something to do in the future, but when we bought the land above the temple the idea became stronger to him. He said it was the place to put the palace. So the Guru Rinpoche Palace was still in the early planning phases when he left us.
Lama Norbu: Rinpoche had tried for so long to get that land. The first thing he said when he got it was, “Now we are going to build the Guru Rinpoche Pureland Palace.” He was so joyous about it.
While he was in retreat, he and Alan had started making the statues. He was building them as fast as he could. He had figured out a quick method to replicate parts of statues by cutting Styrofoam blocks and then covering them with clay and cement. When I asked him why he was making them he said they were making 133 statues to go in the Padmasambhava Palace. He worked on them during the final days of his life. He had made Tara, Guru Rinpoche, and Amitayus. The last one he made was of Amitabha. When I arrived for the p’howa retreat the Amitabha statue was being painted. It was so amazing at the end. He was inexhaustible, unobstructed, even by his pain and physical difficulty.
Chagdud Khadro: I confess that when he first told me about the palace I felt daunted, and wondered how it could be accomplished, how it could be financed, and how such a tremendous project could be completed in his lifetime. But fortunately Rinpoche, who never fettered himself with my doubts and hesitations, had drawings made and continued to discuss the project with other students as he pored over descriptions of palaces that had been built in Tibet, Sikkim, and India.
After Rinpoche’s transition, however, I developed a fervent desire to carry the palace project forward. Tentatively, I expressed this aspiration to the lamas who had journeyed to Khadro Ling— Jigme Rinpoche, Lama Sonam Tsering, Lama Gyatso, Lama Jigme, Lama Tsering, and Lama Norbu—expecting them to be skeptical that it could be accomplished after Rinpoche’s transition. Instead they immediately began to participate, going over the drawings and outlining the consecration ceremonies, which will be central to the creation of the palace.
The consensus among the lamas was that there could be no more appropriate place to enshrine Khadro Ling’s portion of Rinpoche’s relics.
Jigme Tromge Rinpoche: When Guru Padmasambhava left Tibet, he promised that he would appear before whoever thought of him. “Whoever thinks of me, I will appear.” Whoever sees the Padmasambhava Palace is actually making a connection to Padmasambhava’s pureland. And that connection will stay with that person’s mind. Every time one simply thinks of Padmasambhava—even though they might not actually see him—their minds will be blessed. Not only that, whoever sees the palace will also think of Chagdud Rinpoche, so they will receive his blessings, as well. Thus there is huge benefit and merit in building the Padmasambhava Palace, and it is extremely important for us to take this project closely to heart because it was our guru’s last wish. Fulfilling it is our duty as his students.
I will take full responsibility for providing the relics to put inside this precious palace. However I can be of service, I will be honored to do it.
Lama Tsering: I am anxious to see this Guru Rinpoche Palace as a repository for Rinpoche’s relics and have offered to help sponsor the stupa that will be placed inside. The design and details of that stupa are in Jigme Rinpoche’s hands, but I have offered to help in whatever small way I can. I had such attachment to Rinpoche’s physical presence that this is a really personal thing for me. When I was able to sit with his body at Khadro Ling in those first days following his passing, I felt immense blessings. Rinpoche was so kind. He gave us so much. He gave me everything. So when I think about supporting his projects, the palace is where my heart goes.
Chagdud Khadro: Lama Tsering presented the palace project at the Tara Drubchod during the last week of Khadro Ling’s forty-nine days of ceremonies, and the Brazilian sangha responded very generously. Lama Tsering and Lama Norbu themselves made a large contribution—about $20,000—toward the stupa inside the palace that will contain Rinpoche’s relics. A few weeks later Lama Drimed donated to the palace all of the offerings he had received during the annual Rigdzin Ling ngondro retreat. Rinpoche himself had set aside a personal fund for the palace, and for a certain period I am contributing every category of offering that I receive to the project. Dedicating the merit to those who have offered sustains my confidence and gives me joy in the creation of splendid interdependence with the blessings of Guru Padmasambhava and of Rinpoche.
The palace building and Rinpoche’s stupa can almost certainly be constructed using the donations we already have. The artwork is another matter. This will require substantial offerings, talent, and effort to complete. The statues will be sculpted in Brazil with the intent that the artistic training involved will be passed on to new generations of dharma artists.
The other morning I was reading the book about the palace recently built in Tibet, the same book that Rinpoche had been studying. Oliver Boldizar had made a rough but very useful translation of it. As I read the lists of statues, of relics, of ceremonies, of roofs and portals, the immensity of the project overwhelmed me for a moment. Can we really do this? But then I went to morning puja and Oliver and Lama Chimed, a Katok lama and a fine artist who is in residence at Khadro Ling, had prepared a schema of the mandalas of wisdom beings—the nirmanakaya mandala of Guru Padmasambhava, the sambhoghakaya mandala of Avalokiteshvara and the Twenty-One Taras, and the dharmakaya mandala of the lords of the five buddha families with Amitabha in the center and Kuntuzangpo above.
The arrays of the “great eights” were named and placed—the eight emanations of Guru Rinpoche, the eight bodhisattvas, the eight rigdzins, and the eight deities of the eight commands of sadhana practice. Guru Rinpoche’s twenty-five disciples and his wisdom consorts were present. Our fierce and diligent protectors guarded the perimeters.
Suddenly I felt an intense longing to bring all these names into artistic images, to consecrate the images into sacred presence, and to make their sacred presence accessible to whoever entered the palace, either physically or mentally. And I knew it was possible for us to do so, step-by-step, with faith, patience, and vision, relying on Rinpoche inseparable from Padmasambhava.
Contributions for the palace will be handled through the Chagdud Gonpa Foundation. Contact Kim at Rigdzin Ling for further information (530) 623-2714. Contributors are welcome to specify the specific mandala of statues (see palace diagram) for which they would like their offering to be used.
