This letter is written from Delhi, during a short break between a pilgrimage to the Buddhist holy places of India and its continuation in Nepal. I have been accompanied by about twenty sangha members, although at one time the group increased to thirty and included some monks from Nyarong, my area of Tibet. Together we have offered more than 200,000 butter lamps and candles, 100,000 in Bodhgaya alone. It was very inspiring to see the stupas and walkways ornamented with lamps.
This offering of lamps has fulfilled a long-held aspiration. In 1961, a group of thirty ngagpa yogis asked a high lama who was extremely accomplished in performing mirror divinations what would best support Buddhism, especially the Nyingmapa tradition of Vajrayana. Using a mirror and the mirror of his mind, he told us to offer butter lamps at the various holy places. Since we had recently arrived from Tibet as refugees and were very poor, we set up photographs of sacred sites and offered lamps in front of them. Afterward, a second divination was performed, and the outlook for the propagation of dharma in our new land had indeed improved.
On this trip we offered in the actual places, where every atom has been sanctified by the presence of Lord Buddha, where he walked on the ground and sat in the shade of the trees, where his melodious voice carried the teachings of the dharma. The undiminished power of the Buddha’s blessings was especially evident in Bodhgaya, where we all made prostrations around the Great Stupa that commemorates his enlightenment; at Vulture’s Peak, where at sunset the echoes of his words have arisen in several modern languages; and at Shravasti, where he led retreats for twenty-five years and where we read aloud a sutra that he had spoken there.
In each place we made extensive prayers of aspiration and dedication. I prayed for all who have relied on me for guidance, teachings, and empowerments, that they may attain realization quickly and without obstacles.
In addition to the offering of prayers and lamps, a central purpose of this trip has been to enroll my grandson, Orgyen Tromge, and Max Sim, whom I recognized as the incarnation of Tulku Pema Dorje from Tromtar, in the unsurpassed Nyingma monastery of Mindrolling. Last June, at Katok Gonpa in Tibet, Orgyen was enthroned as the speech incarnation of His Holiness Dudjom Rinpoche. As some of you know, two other Dudjom tulkus have been previously recognized, one by Dudjom Sangyum and one by the great rigdzin Chatral Sangye Dorje Rinpoche. However, it is not unusual for as many as five emanations to arise from a supreme master of Dudjom Rinpoche’s stature—emanations of body, speech, mind, qualities, and activities.
Since Orgyen has received this recognition and this renowned name, his training has become imperative. When a tulku somehow fails to be trained, it derails his own past life aspirations, thwarts his purpose in this life, and can even sap his vitality. Everyone in Orgyen’s family and in Max’s understands the necessity of training. However, both families are going through a painful process of cutting their attachment to the boys, who are precious on a worldly as well as a spiritual level. I know this myself—as our bus pulled away from Mindrolling Gonpa, I had to hide my face so the boys would not see my wet eyes.
The monastery made the installation easier by organizing the ceremonies very well. The boys were dressed in their robes; then at the monastery a big collar was placed around their necks and their heads were shaved except for a single tuft at the crown. Then they were received by the head of the monastery, His Holiness Mindroling Trichen. He was quite cheerful and bumped each boy’s head several times with his own—an honorific greeting. After he snipped their remaining tuft of hair as an acknowledgment of their vows of refuge, we went to the magnificent shrine room, where the monks, lamas, and tulkus were assembled. A short ceremony was performed, and offerings of support were distributed to each member of the Mindrolling sangha.
Afterward we were given lunch. Max, who is small and has already been dubbed “Lama Chung Chung”—“Little Lama”—ate heartily, to the delight of the monastery’s abbot, the Venerable Khochhen Rinpoche.
As we left a short time later, I rejoiced, even in my moment of sadness, that the boys will have the opportunity to experience the strong tradition and excellent training of Mindrolling. I deeply wish that both of them fulfill their highest potential, which is very high indeed, and I pray that no great obstacles arise. I ask you to add your prayers to mine, for the benefit of all beings. I take pleasure in having seen so many of you in the United States recently, and pray that we meet again and again, beyond separation.
In the dharma,
Chagdud Tulku
This letter is written from Delhi, during a short break between a pilgrimage to the Buddhist holy places of India and its continuation in Nepal. I have been accompanied by about twenty sangha members, although at one time the group increased to thirty and included some monks from Nyarong, my area of Tibet. Together we have offered more than 200,000 butter lamps and candles, 100,000 in Bodhgaya alone. It was very inspiring to see the stupas and walkways ornamented with lamps.
This offering of lamps has fulfilled a long-held aspiration. In 1961, a group of thirty ngagpa yogis asked a high lama who was extremely accomplished in performing mirror divinations what would best support Buddhism, especially the Nyingmapa tradition of Vajrayana. Using a mirror and the mirror of his mind, he told us to offer butter lamps at the various holy places. Since we had recently arrived from Tibet as refugees and were very poor, we set up photographs of sacred sites and offered lamps in front of them. Afterward, a second divination was performed, and the outlook for the propagation of dharma in our new land had indeed improved.
On this trip we offered in the actual places, where every atom has been sanctified by the presence of Lord Buddha, where he walked on the ground and sat in the shade of the trees, where his melodious voice carried the teachings of the dharma. The undiminished power of the Buddha’s blessings was especially evident in Bodhgaya, where we all made prostrations around the Great Stupa that commemorates his enlightenment; at Vulture’s Peak, where at sunset the echoes of his words have arisen in several modern languages; and at Shravasti, where he led retreats for twenty-five years and where we read aloud a sutra that he had spoken there.
In each place we made extensive prayers of aspiration and dedication. I prayed for all who have relied on me for guidance, teachings, and empowerments, that they may attain realization quickly and without obstacles.
In addition to the offering of prayers and lamps, a central purpose of this trip has been to enroll my grandson, Orgyen Tromge, and Max Sim, whom I recognized as the incarnation of Tulku Pema Dorje from Tromtar, in the unsurpassed Nyingma monastery of Mindrolling. Last June, at Katok Gonpa in Tibet, Orgyen was enthroned as the speech incarnation of His Holiness Dudjom Rinpoche. As some of you know, two other Dudjom tulkus have been previously recognized, one by Dudjom Sangyum and one by the great rigdzin Chatral Sangye Dorje Rinpoche. However, it is not unusual for as many as five emanations to arise from a supreme master of Dudjom Rinpoche’s stature—emanations of body, speech, mind, qualities, and activities.
Since Orgyen has received this recognition and this renowned name, his training has become imperative. When a tulku somehow fails to be trained, it derails his own past life aspirations, thwarts his purpose in this life, and can even sap his vitality. Everyone in Orgyen’s family and in Max’s understands the necessity of training. However, both families are going through a painful process of cutting their attachment to the boys, who are precious on a worldly as well as a spiritual level. I know this myself—as our bus pulled away from Mindrolling Gonpa, I had to hide my face so the boys would not see my wet eyes.
The monastery made the installation easier by organizing the ceremonies very well. The boys were dressed in their robes; then at the monastery a big collar was placed around their necks and their heads were shaved except for a single tuft at the crown. Then they were received by the head of the monastery, His Holiness Mindroling Trichen. He was quite cheerful and bumped each boy’s head several times with his own—an honorific greeting. After he snipped their remaining tuft of hair as an acknowledgment of their vows of refuge, we went to the magnificent shrine room, where the monks, lamas, and tulkus were assembled. A short ceremony was performed, and offerings of support were distributed to each member of the Mindrolling sangha.
Afterward we were given lunch. Max, who is small and has already been dubbed “Lama Chung Chung”—“Little Lama”—ate heartily, to the delight of the monastery’s abbot, the Venerable Khochhen Rinpoche.
As we left a short time later, I rejoiced, even in my moment of sadness, that the boys will have the opportunity to experience the strong tradition and excellent training of Mindrolling. I deeply wish that both of them fulfill their highest potential, which is very high indeed, and I pray that no great obstacles arise. I ask you to add your prayers to mine, for the benefit of all beings. I take pleasure in having seen so many of you in the United States recently, and pray that we meet again and again, beyond separation.
In the dharma,
Chagdud Tulku
This letter is written from Delhi, during a short break between a pilgrimage to the Buddhist holy places of India and its continuation in Nepal. I have been accompanied by about twenty sangha members, although at one time the group increased to thirty and included some monks from Nyarong, my area of Tibet. Together we have offered more than 200,000 butter lamps and candles, 100,000 in Bodhgaya alone. It was very inspiring to see the stupas and walkways ornamented with lamps.
This offering of lamps has fulfilled a long-held aspiration. In 1961, a group of thirty ngagpa yogis asked a high lama who was extremely accomplished in performing mirror divinations what would best support Buddhism, especially the Nyingmapa tradition of Vajrayana. Using a mirror and the mirror of his mind, he told us to offer butter lamps at the various holy places. Since we had recently arrived from Tibet as refugees and were very poor, we set up photographs of sacred sites and offered lamps in front of them. Afterward, a second divination was performed, and the outlook for the propagation of dharma in our new land had indeed improved.
On this trip we offered in the actual places, where every atom has been sanctified by the presence of Lord Buddha, where he walked on the ground and sat in the shade of the trees, where his melodious voice carried the teachings of the dharma. The undiminished power of the Buddha’s blessings was especially evident in Bodhgaya, where we all made prostrations around the Great Stupa that commemorates his enlightenment; at Vulture’s Peak, where at sunset the echoes of his words have arisen in several modern languages; and at Shravasti, where he led retreats for twenty-five years and where we read aloud a sutra that he had spoken there.
In each place we made extensive prayers of aspiration and dedication. I prayed for all who have relied on me for guidance, teachings, and empowerments, that they may attain realization quickly and without obstacles.
In addition to the offering of prayers and lamps, a central purpose of this trip has been to enroll my grandson, Orgyen Tromge, and Max Sim, whom I recognized as the incarnation of Tulku Pema Dorje from Tromtar, in the unsurpassed Nyingma monastery of Mindrolling. Last June, at Katok Gonpa in Tibet, Orgyen was enthroned as the speech incarnation of His Holiness Dudjom Rinpoche. As some of you know, two other Dudjom tulkus have been previously recognized, one by Dudjom Sangyum and one by the great rigdzin Chatral Sangye Dorje Rinpoche. However, it is not unusual for as many as five emanations to arise from a supreme master of Dudjom Rinpoche’s stature—emanations of body, speech, mind, qualities, and activities.
Since Orgyen has received this recognition and this renowned name, his training has become imperative. When a tulku somehow fails to be trained, it derails his own past life aspirations, thwarts his purpose in this life, and can even sap his vitality. Everyone in Orgyen’s family and in Max’s understands the necessity of training. However, both families are going through a painful process of cutting their attachment to the boys, who are precious on a worldly as well as a spiritual level. I know this myself—as our bus pulled away from Mindrolling Gonpa, I had to hide my face so the boys would not see my wet eyes.
The monastery made the installation easier by organizing the ceremonies very well. The boys were dressed in their robes; then at the monastery a big collar was placed around their necks and their heads were shaved except for a single tuft at the crown. Then they were received by the head of the monastery, His Holiness Mindroling Trichen. He was quite cheerful and bumped each boy’s head several times with his own—an honorific greeting. After he snipped their remaining tuft of hair as an acknowledgment of their vows of refuge, we went to the magnificent shrine room, where the monks, lamas, and tulkus were assembled. A short ceremony was performed, and offerings of support were distributed to each member of the Mindrolling sangha.
Afterward we were given lunch. Max, who is small and has already been dubbed “Lama Chung Chung”—“Little Lama”—ate heartily, to the delight of the monastery’s abbot, the Venerable Khochhen Rinpoche.
As we left a short time later, I rejoiced, even in my moment of sadness, that the boys will have the opportunity to experience the strong tradition and excellent training of Mindrolling. I deeply wish that both of them fulfill their highest potential, which is very high indeed, and I pray that no great obstacles arise. I ask you to add your prayers to mine, for the benefit of all beings. I take pleasure in having seen so many of you in the United States recently, and pray that we meet again and again, beyond separation.
In the dharma,
Chagdud Tulku
This letter is written from Delhi, during a short break between a pilgrimage to the Buddhist holy places of India and its continuation in Nepal. I have been accompanied by about twenty sangha members, although at one time the group increased to thirty and included some monks from Nyarong, my area of Tibet. Together we have offered more than 200,000 butter lamps and candles, 100,000 in Bodhgaya alone. It was very inspiring to see the stupas and walkways ornamented with lamps.
This offering of lamps has fulfilled a long-held aspiration. In 1961, a group of thirty ngagpa yogis asked a high lama who was extremely accomplished in performing mirror divinations what would best support Buddhism, especially the Nyingmapa tradition of Vajrayana. Using a mirror and the mirror of his mind, he told us to offer butter lamps at the various holy places. Since we had recently arrived from Tibet as refugees and were very poor, we set up photographs of sacred sites and offered lamps in front of them. Afterward, a second divination was performed, and the outlook for the propagation of dharma in our new land had indeed improved.
On this trip we offered in the actual places, where every atom has been sanctified by the presence of Lord Buddha, where he walked on the ground and sat in the shade of the trees, where his melodious voice carried the teachings of the dharma. The undiminished power of the Buddha’s blessings was especially evident in Bodhgaya, where we all made prostrations around the Great Stupa that commemorates his enlightenment; at Vulture’s Peak, where at sunset the echoes of his words have arisen in several modern languages; and at Shravasti, where he led retreats for twenty-five years and where we read aloud a sutra that he had spoken there.
In each place we made extensive prayers of aspiration and dedication. I prayed for all who have relied on me for guidance, teachings, and empowerments, that they may attain realization quickly and without obstacles.
In addition to the offering of prayers and lamps, a central purpose of this trip has been to enroll my grandson, Orgyen Tromge, and Max Sim, whom I recognized as the incarnation of Tulku Pema Dorje from Tromtar, in the unsurpassed Nyingma monastery of Mindrolling. Last June, at Katok Gonpa in Tibet, Orgyen was enthroned as the speech incarnation of His Holiness Dudjom Rinpoche. As some of you know, two other Dudjom tulkus have been previously recognized, one by Dudjom Sangyum and one by the great rigdzin Chatral Sangye Dorje Rinpoche. However, it is not unusual for as many as five emanations to arise from a supreme master of Dudjom Rinpoche’s stature—emanations of body, speech, mind, qualities, and activities.
Since Orgyen has received this recognition and this renowned name, his training has become imperative. When a tulku somehow fails to be trained, it derails his own past life aspirations, thwarts his purpose in this life, and can even sap his vitality. Everyone in Orgyen’s family and in Max’s understands the necessity of training. However, both families are going through a painful process of cutting their attachment to the boys, who are precious on a worldly as well as a spiritual level. I know this myself—as our bus pulled away from Mindrolling Gonpa, I had to hide my face so the boys would not see my wet eyes.
The monastery made the installation easier by organizing the ceremonies very well. The boys were dressed in their robes; then at the monastery a big collar was placed around their necks and their heads were shaved except for a single tuft at the crown. Then they were received by the head of the monastery, His Holiness Mindroling Trichen. He was quite cheerful and bumped each boy’s head several times with his own—an honorific greeting. After he snipped their remaining tuft of hair as an acknowledgment of their vows of refuge, we went to the magnificent shrine room, where the monks, lamas, and tulkus were assembled. A short ceremony was performed, and offerings of support were distributed to each member of the Mindrolling sangha.
Afterward we were given lunch. Max, who is small and has already been dubbed “Lama Chung Chung”—“Little Lama”—ate heartily, to the delight of the monastery’s abbot, the Venerable Khochhen Rinpoche.
As we left a short time later, I rejoiced, even in my moment of sadness, that the boys will have the opportunity to experience the strong tradition and excellent training of Mindrolling. I deeply wish that both of them fulfill their highest potential, which is very high indeed, and I pray that no great obstacles arise. I ask you to add your prayers to mine, for the benefit of all beings. I take pleasure in having seen so many of you in the United States recently, and pray that we meet again and again, beyond separation.
In the dharma,
Chagdud Tulku
This letter is written from Delhi, during a short break between a pilgrimage to the Buddhist holy places of India and its continuation in Nepal. I have been accompanied by about twenty sangha members, although at one time the group increased to thirty and included some monks from Nyarong, my area of Tibet. Together we have offered more than 200,000 butter lamps and candles, 100,000 in Bodhgaya alone. It was very inspiring to see the stupas and walkways ornamented with lamps.
This offering of lamps has fulfilled a long-held aspiration. In 1961, a group of thirty ngagpa yogis asked a high lama who was extremely accomplished in performing mirror divinations what would best support Buddhism, especially the Nyingmapa tradition of Vajrayana. Using a mirror and the mirror of his mind, he told us to offer butter lamps at the various holy places. Since we had recently arrived from Tibet as refugees and were very poor, we set up photographs of sacred sites and offered lamps in front of them. Afterward, a second divination was performed, and the outlook for the propagation of dharma in our new land had indeed improved.
On this trip we offered in the actual places, where every atom has been sanctified by the presence of Lord Buddha, where he walked on the ground and sat in the shade of the trees, where his melodious voice carried the teachings of the dharma. The undiminished power of the Buddha’s blessings was especially evident in Bodhgaya, where we all made prostrations around the Great Stupa that commemorates his enlightenment; at Vulture’s Peak, where at sunset the echoes of his words have arisen in several modern languages; and at Shravasti, where he led retreats for twenty-five years and where we read aloud a sutra that he had spoken there.
In each place we made extensive prayers of aspiration and dedication. I prayed for all who have relied on me for guidance, teachings, and empowerments, that they may attain realization quickly and without obstacles.
In addition to the offering of prayers and lamps, a central purpose of this trip has been to enroll my grandson, Orgyen Tromge, and Max Sim, whom I recognized as the incarnation of Tulku Pema Dorje from Tromtar, in the unsurpassed Nyingma monastery of Mindrolling. Last June, at Katok Gonpa in Tibet, Orgyen was enthroned as the speech incarnation of His Holiness Dudjom Rinpoche. As some of you know, two other Dudjom tulkus have been previously recognized, one by Dudjom Sangyum and one by the great rigdzin Chatral Sangye Dorje Rinpoche. However, it is not unusual for as many as five emanations to arise from a supreme master of Dudjom Rinpoche’s stature—emanations of body, speech, mind, qualities, and activities.
Since Orgyen has received this recognition and this renowned name, his training has become imperative. When a tulku somehow fails to be trained, it derails his own past life aspirations, thwarts his purpose in this life, and can even sap his vitality. Everyone in Orgyen’s family and in Max’s understands the necessity of training. However, both families are going through a painful process of cutting their attachment to the boys, who are precious on a worldly as well as a spiritual level. I know this myself—as our bus pulled away from Mindrolling Gonpa, I had to hide my face so the boys would not see my wet eyes.
The monastery made the installation easier by organizing the ceremonies very well. The boys were dressed in their robes; then at the monastery a big collar was placed around their necks and their heads were shaved except for a single tuft at the crown. Then they were received by the head of the monastery, His Holiness Mindroling Trichen. He was quite cheerful and bumped each boy’s head several times with his own—an honorific greeting. After he snipped their remaining tuft of hair as an acknowledgment of their vows of refuge, we went to the magnificent shrine room, where the monks, lamas, and tulkus were assembled. A short ceremony was performed, and offerings of support were distributed to each member of the Mindrolling sangha.
Afterward we were given lunch. Max, who is small and has already been dubbed “Lama Chung Chung”—“Little Lama”—ate heartily, to the delight of the monastery’s abbot, the Venerable Khochhen Rinpoche.
As we left a short time later, I rejoiced, even in my moment of sadness, that the boys will have the opportunity to experience the strong tradition and excellent training of Mindrolling. I deeply wish that both of them fulfill their highest potential, which is very high indeed, and I pray that no great obstacles arise. I ask you to add your prayers to mine, for the benefit of all beings. I take pleasure in having seen so many of you in the United States recently, and pray that we meet again and again, beyond separation.
In the dharma,
Chagdud Tulku
