It is said that in the Tromge lineage to which His Eminence Chagdud Tulku Rinpoche was born, every generation has a Tara mahasiddha. Chagdud Rinpoche was the great Tara practitioner of his generation. Throughout his life, Rinpoche exhibited the conduct of a master in the lineage of mahasiddhas and bodhisattvas. He completely dedicated his body, speech, and mind to the benefit of all beings, without regard for his own achievements, without attachment to people or place. He upheld the teachings of his own revered lamas, including Tromge Tulku Arik, renowned as an accomplished master and one of the main lamas of Tromge monastery in Kham, eastern Tibet. For many years, Tromge went cave to cave, always working to benefit those who had the good fortune to be near him. A free spirit, he was not tied to his lineage monastery. Likewise, our teacher, Chagdud Rinpoche, traveled extensively—in the end to the other side of the world. He always moved on when his work in a place was complete.
From Tibet to India to Nepal, and then to the Americas, as a lama responsible for many groups and centers, Rinpoche helped thousands of people develop their spiritual practice. He supported Tibetans at home and in exile, Nepalese Buddhists, and later other Asian and Western students. Everywhere he went, he provided whatever was needed, creating conditions that allowed for both present and future success. Along his path, he met Chagdud Khadro, who facilitated the expansion of his activities and today continues to carry out Rinpoche’s wishes with utmost faith and devotion.
Rinpoche’s significance in establishing the Nyingma tradition in North America cannot be underestimated. Many lamas consider him a regent of Padmasambhava in the West. In this respect, he was fulfilling the prophecy Tara made to him in central Tibet that his activity would flourish in the West.
Knowing Rinpoche’s desire to bring dharma to as many beings as possible, I had often wondered while he was living in California what his next move would be. One day, while this question was acutely present in my mind, Rinpoche called me to say that he was moving to Brazil. Although I had not imagined such a move, I did not doubt that in South America, as everywhere, Rinpoche would fully display his qualities as a mahasiddha. And so in just a few years, Rinpoche created the unique, extraordinarily beautiful complex of buildings and trained the entire community that is Khadro Ling, the mother center of all the Chagdud Gonpa centers in South America. Even then, Rinpoche was not ready to rest. In his last few years, he spoke of building a temple and retreat cabin in Uruguay and living there.
The boundless love for sentient beings that motivated Rinpoche all his life did not end when he passed away. At the final p’howa retreat he led at Khadro Ling, Rinpoche masterfully demonstrated the teachings of impermanence, cutting through his students’ belief in the permanence of phenomena, when his own physical body came to an end. He knew exactly when he would go and how he wanted things to continue after his death, down to precise details concerning Katok Ritrö, the retreat center in Pharping, Nepal, where his death ceremonies would be held. Some years back, when Rinpoche was planning Katok Ritrö, I told him that I felt some ideas needed amending. But in the last year, it has become clear to me that with the center, as with everything, Rinpoche’s vision went far beyond what we could imagine. The final activity of his kudung (sacred remains) was to gather sangha from all over the world to practice and reflect together during his death ceremonies. These sangha members have since returned home with the blessings of those days, as well as the inter dependence they created by visiting many of the sacred sites nearby. Those who stayed home but nevertheless practiced with devotion shared the power of those blessings.
After a great master’s cremation, some students ask about relics. Although relics are a sign of a master’s accomplishment, not all highly realized masters leave them behind. Owing to Rinpoche’s great compassion, however, he did leave many relics. Just as his brilliant activity took many forms throughout time and space, his relics are of richly varied shapes and colors. I will distribute some of these to various centers as appropriate.
Since Rinpoche’s passing, and again since the creation, many of his students have told me that their practice has become stronger or that long-standing obstacles have been overcome. Several people who had never met Rinpoche, but somehow made a connection with his sangha, speak of how he touched their lives. All of these experiences are reminders that, while Rinpoche is abiding in the pure land of Padmasambhava, he is as close as ever to anyone who prays to him with genuine devotion.
I have seen many students demonstrate their faith and devotion to Chagdud Rinpoche; this has touched me and brought me great joy. As we all know, Rinpoche was a highly realized being; his teachings were like nectar. Remembering how Rinpoche showed us the force of impermanence and how death can come to us at any moment, we who received teachings directly from him must apply them as he instructed. We should rejoice in having met such rare and precious teachings, and fully integrate them into our lives and intentions. We must maintain their purity, never polluting them with worldly actions or attitudes.
Although some students did not meet Rinpoche personally, they have been able to receive certain teachings from his qualified lamas. Thus it is as if they knew Rinpoche directly, because these lamas hold Rinpoche’s teachings in their hearts. We may not realize all the ways in which his blessings can manifest; only later might we see the fruits of the hundreds of teachings and empowerments Rinpoche gave over the years. In many cases, the seeds he planted have not yet fully ripened. In order for them to do so, and for the practices to be as helpful as Rinpoche intended, it is crucial for students to go into retreat as often as possible, even for short periods of time, and to ceaselessly practice guru yoga.
It is my sincere hope that our Chagdud Gonpa sanghas everywhere in the world will stay united and never forget their commitment to benefit countless beings. We should also take care not to align or identify ourselves with a particular Chagdud Gonpa center as though it were separate from all the others, thinking, “Oh, I’m from Ati Ling” or “I’m from this or that center.” That is not dharma. We are all Rinpoche’s sangha, so we should all think, “I am part of the Chagdud Gonpa sangha.”
Chagdud Gonpa lamas can help to instill a sense of unity within the sangha and among centers, which will be extremely beneficial in the long run. If we go down an individualistic path, the flow of Rinpoche’s blessings will run dry. We have much more strength when we understand ourselves to be collectively Rinpoche’s sangha. We can then draw on that strength in our work. While Khadro Ling is certainly the mother center in South America and Rigdzin Ling the mother center in North America, we should treat sangha members from all Chagdud Gonpa centers—as well as any newcomers—with equal love, care, and respect. It is the senior students at these centers whom others look to for support; the gonpas provide a refuge that we can all safely turn to. If sangha members seem obnoxious, unfriendly, or unhelpful, then where is our refuge?
For as long as the lamas and sangha of Chagdud Gonpa support and respect one another, and remain united in upholding their enlightened master’s teachings and intentions, Rinpoche’s activity will continue to flourish. As vajra brothers and sisters, the lamas appointed by Rinpoche should maintain their samaya, keep Rinpoche’s teachings in their hearts, blend the teachings with their minds, and dedicate their lives to benefiting beings as Rinpoche did. Just as differ ent deities manifest different qualities, the lamas appointed will engage in different activities according to their own karma, understanding, and abilities. They will work for their centers and sangha in different ways, all equally beneficial, to meet the huge variety of needs of countless beings. Then, when the lamas teach with perfect motivation, their words can become a teaching for themselves, helping them to re-establish their positive intention, bringing deeper understanding and joy to their path, and facilitating their retreats. In this way, the seeds Rinpoche planted in his lamas’ hearts and minds will blossom into the beautiful flowers he envisioned.
I feel that the practice and understanding of Chagdud Rinpoche’s students are most inspiring, and even somewhat unique in the West. Looking at our sanghas in both North and South America, what they do and what they represent as practitioners is very impressive and touching—for example, in terms of their training in Vajrayana ritual. As a humble student and son of Chagdud Tulku Rinpoche, this gives me great hope for and confidence in the future.
JIGME TROMGE RINPOCHE
It is said that in the Tromge lineage to which His Eminence Chagdud Tulku Rinpoche was born, every generation has a Tara mahasiddha. Chagdud Rinpoche was the great Tara practitioner of his generation. Throughout his life, Rinpoche exhibited the conduct of a master in the lineage of mahasiddhas and bodhisattvas. He completely dedicated his body, speech, and mind to the benefit of all beings, without regard for his own achievements, without attachment to people or place. He upheld the teachings of his own revered lamas, including Tromge Tulku Arik, renowned as an accomplished master and one of the main lamas of Tromge monastery in Kham, eastern Tibet. For many years, Tromge went cave to cave, always working to benefit those who had the good fortune to be near him. A free spirit, he was not tied to his lineage monastery. Likewise, our teacher, Chagdud Rinpoche, traveled extensively—in the end to the other side of the world. He always moved on when his work in a place was complete.
From Tibet to India to Nepal, and then to the Americas, as a lama responsible for many groups and centers, Rinpoche helped thousands of people develop their spiritual practice. He supported Tibetans at home and in exile, Nepalese Buddhists, and later other Asian and Western students. Everywhere he went, he provided whatever was needed, creating conditions that allowed for both present and future success. Along his path, he met Chagdud Khadro, who facilitated the expansion of his activities and today continues to carry out Rinpoche’s wishes with utmost faith and devotion.
Rinpoche’s significance in establishing the Nyingma tradition in North America cannot be underestimated. Many lamas consider him a regent of Padmasambhava in the West. In this respect, he was fulfilling the prophecy Tara made to him in central Tibet that his activity would flourish in the West.
Knowing Rinpoche’s desire to bring dharma to as many beings as possible, I had often wondered while he was living in California what his next move would be. One day, while this question was acutely present in my mind, Rinpoche called me to say that he was moving to Brazil. Although I had not imagined such a move, I did not doubt that in South America, as everywhere, Rinpoche would fully display his qualities as a mahasiddha. And so in just a few years, Rinpoche created the unique, extraordinarily beautiful complex of buildings and trained the entire community that is Khadro Ling, the mother center of all the Chagdud Gonpa centers in South America. Even then, Rinpoche was not ready to rest. In his last few years, he spoke of building a temple and retreat cabin in Uruguay and living there.
The boundless love for sentient beings that motivated Rinpoche all his life did not end when he passed away. At the final p’howa retreat he led at Khadro Ling, Rinpoche masterfully demonstrated the teachings of impermanence, cutting through his students’ belief in the permanence of phenomena, when his own physical body came to an end. He knew exactly when he would go and how he wanted things to continue after his death, down to precise details concerning Katok Ritrö, the retreat center in Pharping, Nepal, where his death ceremonies would be held. Some years back, when Rinpoche was planning Katok Ritrö, I told him that I felt some ideas needed amending. But in the last year, it has become clear to me that with the center, as with everything, Rinpoche’s vision went far beyond what we could imagine. The final activity of his kudung (sacred remains) was to gather sangha from all over the world to practice and reflect together during his death ceremonies. These sangha members have since returned home with the blessings of those days, as well as the inter dependence they created by visiting many of the sacred sites nearby. Those who stayed home but nevertheless practiced with devotion shared the power of those blessings.
After a great master’s cremation, some students ask about relics. Although relics are a sign of a master’s accomplishment, not all highly realized masters leave them behind. Owing to Rinpoche’s great compassion, however, he did leave many relics. Just as his brilliant activity took many forms throughout time and space, his relics are of richly varied shapes and colors. I will distribute some of these to various centers as appropriate.
Since Rinpoche’s passing, and again since the creation, many of his students have told me that their practice has become stronger or that long-standing obstacles have been overcome. Several people who had never met Rinpoche, but somehow made a connection with his sangha, speak of how he touched their lives. All of these experiences are reminders that, while Rinpoche is abiding in the pure land of Padmasambhava, he is as close as ever to anyone who prays to him with genuine devotion.
I have seen many students demonstrate their faith and devotion to Chagdud Rinpoche; this has touched me and brought me great joy. As we all know, Rinpoche was a highly realized being; his teachings were like nectar. Remembering how Rinpoche showed us the force of impermanence and how death can come to us at any moment, we who received teachings directly from him must apply them as he instructed. We should rejoice in having met such rare and precious teachings, and fully integrate them into our lives and intentions. We must maintain their purity, never polluting them with worldly actions or attitudes.
Although some students did not meet Rinpoche personally, they have been able to receive certain teachings from his qualified lamas. Thus it is as if they knew Rinpoche directly, because these lamas hold Rinpoche’s teachings in their hearts. We may not realize all the ways in which his blessings can manifest; only later might we see the fruits of the hundreds of teachings and empowerments Rinpoche gave over the years. In many cases, the seeds he planted have not yet fully ripened. In order for them to do so, and for the practices to be as helpful as Rinpoche intended, it is crucial for students to go into retreat as often as possible, even for short periods of time, and to ceaselessly practice guru yoga.
It is my sincere hope that our Chagdud Gonpa sanghas everywhere in the world will stay united and never forget their commitment to benefit countless beings. We should also take care not to align or identify ourselves with a particular Chagdud Gonpa center as though it were separate from all the others, thinking, “Oh, I’m from Ati Ling” or “I’m from this or that center.” That is not dharma. We are all Rinpoche’s sangha, so we should all think, “I am part of the Chagdud Gonpa sangha.”
Chagdud Gonpa lamas can help to instill a sense of unity within the sangha and among centers, which will be extremely beneficial in the long run. If we go down an individualistic path, the flow of Rinpoche’s blessings will run dry. We have much more strength when we understand ourselves to be collectively Rinpoche’s sangha. We can then draw on that strength in our work. While Khadro Ling is certainly the mother center in South America and Rigdzin Ling the mother center in North America, we should treat sangha members from all Chagdud Gonpa centers—as well as any newcomers—with equal love, care, and respect. It is the senior students at these centers whom others look to for support; the gonpas provide a refuge that we can all safely turn to. If sangha members seem obnoxious, unfriendly, or unhelpful, then where is our refuge?
For as long as the lamas and sangha of Chagdud Gonpa support and respect one another, and remain united in upholding their enlightened master’s teachings and intentions, Rinpoche’s activity will continue to flourish. As vajra brothers and sisters, the lamas appointed by Rinpoche should maintain their samaya, keep Rinpoche’s teachings in their hearts, blend the teachings with their minds, and dedicate their lives to benefiting beings as Rinpoche did. Just as differ ent deities manifest different qualities, the lamas appointed will engage in different activities according to their own karma, understanding, and abilities. They will work for their centers and sangha in different ways, all equally beneficial, to meet the huge variety of needs of countless beings. Then, when the lamas teach with perfect motivation, their words can become a teaching for themselves, helping them to re-establish their positive intention, bringing deeper understanding and joy to their path, and facilitating their retreats. In this way, the seeds Rinpoche planted in his lamas’ hearts and minds will blossom into the beautiful flowers he envisioned.
I feel that the practice and understanding of Chagdud Rinpoche’s students are most inspiring, and even somewhat unique in the West. Looking at our sanghas in both North and South America, what they do and what they represent as practitioners is very impressive and touching—for example, in terms of their training in Vajrayana ritual. As a humble student and son of Chagdud Tulku Rinpoche, this gives me great hope for and confidence in the future.
JIGME TROMGE RINPOCHE
It is said that in the Tromge lineage to which His Eminence Chagdud Tulku Rinpoche was born, every generation has a Tara mahasiddha. Chagdud Rinpoche was the great Tara practitioner of his generation. Throughout his life, Rinpoche exhibited the conduct of a master in the lineage of mahasiddhas and bodhisattvas. He completely dedicated his body, speech, and mind to the benefit of all beings, without regard for his own achievements, without attachment to people or place. He upheld the teachings of his own revered lamas, including Tromge Tulku Arik, renowned as an accomplished master and one of the main lamas of Tromge monastery in Kham, eastern Tibet. For many years, Tromge went cave to cave, always working to benefit those who had the good fortune to be near him. A free spirit, he was not tied to his lineage monastery. Likewise, our teacher, Chagdud Rinpoche, traveled extensively—in the end to the other side of the world. He always moved on when his work in a place was complete.
From Tibet to India to Nepal, and then to the Americas, as a lama responsible for many groups and centers, Rinpoche helped thousands of people develop their spiritual practice. He supported Tibetans at home and in exile, Nepalese Buddhists, and later other Asian and Western students. Everywhere he went, he provided whatever was needed, creating conditions that allowed for both present and future success. Along his path, he met Chagdud Khadro, who facilitated the expansion of his activities and today continues to carry out Rinpoche’s wishes with utmost faith and devotion.
Rinpoche’s significance in establishing the Nyingma tradition in North America cannot be underestimated. Many lamas consider him a regent of Padmasambhava in the West. In this respect, he was fulfilling the prophecy Tara made to him in central Tibet that his activity would flourish in the West.
Knowing Rinpoche’s desire to bring dharma to as many beings as possible, I had often wondered while he was living in California what his next move would be. One day, while this question was acutely present in my mind, Rinpoche called me to say that he was moving to Brazil. Although I had not imagined such a move, I did not doubt that in South America, as everywhere, Rinpoche would fully display his qualities as a mahasiddha. And so in just a few years, Rinpoche created the unique, extraordinarily beautiful complex of buildings and trained the entire community that is Khadro Ling, the mother center of all the Chagdud Gonpa centers in South America. Even then, Rinpoche was not ready to rest. In his last few years, he spoke of building a temple and retreat cabin in Uruguay and living there.
The boundless love for sentient beings that motivated Rinpoche all his life did not end when he passed away. At the final p’howa retreat he led at Khadro Ling, Rinpoche masterfully demonstrated the teachings of impermanence, cutting through his students’ belief in the permanence of phenomena, when his own physical body came to an end. He knew exactly when he would go and how he wanted things to continue after his death, down to precise details concerning Katok Ritrö, the retreat center in Pharping, Nepal, where his death ceremonies would be held. Some years back, when Rinpoche was planning Katok Ritrö, I told him that I felt some ideas needed amending. But in the last year, it has become clear to me that with the center, as with everything, Rinpoche’s vision went far beyond what we could imagine. The final activity of his kudung (sacred remains) was to gather sangha from all over the world to practice and reflect together during his death ceremonies. These sangha members have since returned home with the blessings of those days, as well as the inter dependence they created by visiting many of the sacred sites nearby. Those who stayed home but nevertheless practiced with devotion shared the power of those blessings.
After a great master’s cremation, some students ask about relics. Although relics are a sign of a master’s accomplishment, not all highly realized masters leave them behind. Owing to Rinpoche’s great compassion, however, he did leave many relics. Just as his brilliant activity took many forms throughout time and space, his relics are of richly varied shapes and colors. I will distribute some of these to various centers as appropriate.
Since Rinpoche’s passing, and again since the creation, many of his students have told me that their practice has become stronger or that long-standing obstacles have been overcome. Several people who had never met Rinpoche, but somehow made a connection with his sangha, speak of how he touched their lives. All of these experiences are reminders that, while Rinpoche is abiding in the pure land of Padmasambhava, he is as close as ever to anyone who prays to him with genuine devotion.
I have seen many students demonstrate their faith and devotion to Chagdud Rinpoche; this has touched me and brought me great joy. As we all know, Rinpoche was a highly realized being; his teachings were like nectar. Remembering how Rinpoche showed us the force of impermanence and how death can come to us at any moment, we who received teachings directly from him must apply them as he instructed. We should rejoice in having met such rare and precious teachings, and fully integrate them into our lives and intentions. We must maintain their purity, never polluting them with worldly actions or attitudes.
Although some students did not meet Rinpoche personally, they have been able to receive certain teachings from his qualified lamas. Thus it is as if they knew Rinpoche directly, because these lamas hold Rinpoche’s teachings in their hearts. We may not realize all the ways in which his blessings can manifest; only later might we see the fruits of the hundreds of teachings and empowerments Rinpoche gave over the years. In many cases, the seeds he planted have not yet fully ripened. In order for them to do so, and for the practices to be as helpful as Rinpoche intended, it is crucial for students to go into retreat as often as possible, even for short periods of time, and to ceaselessly practice guru yoga.
It is my sincere hope that our Chagdud Gonpa sanghas everywhere in the world will stay united and never forget their commitment to benefit countless beings. We should also take care not to align or identify ourselves with a particular Chagdud Gonpa center as though it were separate from all the others, thinking, “Oh, I’m from Ati Ling” or “I’m from this or that center.” That is not dharma. We are all Rinpoche’s sangha, so we should all think, “I am part of the Chagdud Gonpa sangha.”
Chagdud Gonpa lamas can help to instill a sense of unity within the sangha and among centers, which will be extremely beneficial in the long run. If we go down an individualistic path, the flow of Rinpoche’s blessings will run dry. We have much more strength when we understand ourselves to be collectively Rinpoche’s sangha. We can then draw on that strength in our work. While Khadro Ling is certainly the mother center in South America and Rigdzin Ling the mother center in North America, we should treat sangha members from all Chagdud Gonpa centers—as well as any newcomers—with equal love, care, and respect. It is the senior students at these centers whom others look to for support; the gonpas provide a refuge that we can all safely turn to. If sangha members seem obnoxious, unfriendly, or unhelpful, then where is our refuge?
For as long as the lamas and sangha of Chagdud Gonpa support and respect one another, and remain united in upholding their enlightened master’s teachings and intentions, Rinpoche’s activity will continue to flourish. As vajra brothers and sisters, the lamas appointed by Rinpoche should maintain their samaya, keep Rinpoche’s teachings in their hearts, blend the teachings with their minds, and dedicate their lives to benefiting beings as Rinpoche did. Just as differ ent deities manifest different qualities, the lamas appointed will engage in different activities according to their own karma, understanding, and abilities. They will work for their centers and sangha in different ways, all equally beneficial, to meet the huge variety of needs of countless beings. Then, when the lamas teach with perfect motivation, their words can become a teaching for themselves, helping them to re-establish their positive intention, bringing deeper understanding and joy to their path, and facilitating their retreats. In this way, the seeds Rinpoche planted in his lamas’ hearts and minds will blossom into the beautiful flowers he envisioned.
I feel that the practice and understanding of Chagdud Rinpoche’s students are most inspiring, and even somewhat unique in the West. Looking at our sanghas in both North and South America, what they do and what they represent as practitioners is very impressive and touching—for example, in terms of their training in Vajrayana ritual. As a humble student and son of Chagdud Tulku Rinpoche, this gives me great hope for and confidence in the future.
JIGME TROMGE RINPOCHE
It is said that in the Tromge lineage to which His Eminence Chagdud Tulku Rinpoche was born, every generation has a Tara mahasiddha. Chagdud Rinpoche was the great Tara practitioner of his generation. Throughout his life, Rinpoche exhibited the conduct of a master in the lineage of mahasiddhas and bodhisattvas. He completely dedicated his body, speech, and mind to the benefit of all beings, without regard for his own achievements, without attachment to people or place. He upheld the teachings of his own revered lamas, including Tromge Tulku Arik, renowned as an accomplished master and one of the main lamas of Tromge monastery in Kham, eastern Tibet. For many years, Tromge went cave to cave, always working to benefit those who had the good fortune to be near him. A free spirit, he was not tied to his lineage monastery. Likewise, our teacher, Chagdud Rinpoche, traveled extensively—in the end to the other side of the world. He always moved on when his work in a place was complete.
From Tibet to India to Nepal, and then to the Americas, as a lama responsible for many groups and centers, Rinpoche helped thousands of people develop their spiritual practice. He supported Tibetans at home and in exile, Nepalese Buddhists, and later other Asian and Western students. Everywhere he went, he provided whatever was needed, creating conditions that allowed for both present and future success. Along his path, he met Chagdud Khadro, who facilitated the expansion of his activities and today continues to carry out Rinpoche’s wishes with utmost faith and devotion.
Rinpoche’s significance in establishing the Nyingma tradition in North America cannot be underestimated. Many lamas consider him a regent of Padmasambhava in the West. In this respect, he was fulfilling the prophecy Tara made to him in central Tibet that his activity would flourish in the West.
Knowing Rinpoche’s desire to bring dharma to as many beings as possible, I had often wondered while he was living in California what his next move would be. One day, while this question was acutely present in my mind, Rinpoche called me to say that he was moving to Brazil. Although I had not imagined such a move, I did not doubt that in South America, as everywhere, Rinpoche would fully display his qualities as a mahasiddha. And so in just a few years, Rinpoche created the unique, extraordinarily beautiful complex of buildings and trained the entire community that is Khadro Ling, the mother center of all the Chagdud Gonpa centers in South America. Even then, Rinpoche was not ready to rest. In his last few years, he spoke of building a temple and retreat cabin in Uruguay and living there.
The boundless love for sentient beings that motivated Rinpoche all his life did not end when he passed away. At the final p’howa retreat he led at Khadro Ling, Rinpoche masterfully demonstrated the teachings of impermanence, cutting through his students’ belief in the permanence of phenomena, when his own physical body came to an end. He knew exactly when he would go and how he wanted things to continue after his death, down to precise details concerning Katok Ritrö, the retreat center in Pharping, Nepal, where his death ceremonies would be held. Some years back, when Rinpoche was planning Katok Ritrö, I told him that I felt some ideas needed amending. But in the last year, it has become clear to me that with the center, as with everything, Rinpoche’s vision went far beyond what we could imagine. The final activity of his kudung (sacred remains) was to gather sangha from all over the world to practice and reflect together during his death ceremonies. These sangha members have since returned home with the blessings of those days, as well as the inter dependence they created by visiting many of the sacred sites nearby. Those who stayed home but nevertheless practiced with devotion shared the power of those blessings.
After a great master’s cremation, some students ask about relics. Although relics are a sign of a master’s accomplishment, not all highly realized masters leave them behind. Owing to Rinpoche’s great compassion, however, he did leave many relics. Just as his brilliant activity took many forms throughout time and space, his relics are of richly varied shapes and colors. I will distribute some of these to various centers as appropriate.
Since Rinpoche’s passing, and again since the creation, many of his students have told me that their practice has become stronger or that long-standing obstacles have been overcome. Several people who had never met Rinpoche, but somehow made a connection with his sangha, speak of how he touched their lives. All of these experiences are reminders that, while Rinpoche is abiding in the pure land of Padmasambhava, he is as close as ever to anyone who prays to him with genuine devotion.
I have seen many students demonstrate their faith and devotion to Chagdud Rinpoche; this has touched me and brought me great joy. As we all know, Rinpoche was a highly realized being; his teachings were like nectar. Remembering how Rinpoche showed us the force of impermanence and how death can come to us at any moment, we who received teachings directly from him must apply them as he instructed. We should rejoice in having met such rare and precious teachings, and fully integrate them into our lives and intentions. We must maintain their purity, never polluting them with worldly actions or attitudes.
Although some students did not meet Rinpoche personally, they have been able to receive certain teachings from his qualified lamas. Thus it is as if they knew Rinpoche directly, because these lamas hold Rinpoche’s teachings in their hearts. We may not realize all the ways in which his blessings can manifest; only later might we see the fruits of the hundreds of teachings and empowerments Rinpoche gave over the years. In many cases, the seeds he planted have not yet fully ripened. In order for them to do so, and for the practices to be as helpful as Rinpoche intended, it is crucial for students to go into retreat as often as possible, even for short periods of time, and to ceaselessly practice guru yoga.
It is my sincere hope that our Chagdud Gonpa sanghas everywhere in the world will stay united and never forget their commitment to benefit countless beings. We should also take care not to align or identify ourselves with a particular Chagdud Gonpa center as though it were separate from all the others, thinking, “Oh, I’m from Ati Ling” or “I’m from this or that center.” That is not dharma. We are all Rinpoche’s sangha, so we should all think, “I am part of the Chagdud Gonpa sangha.”
Chagdud Gonpa lamas can help to instill a sense of unity within the sangha and among centers, which will be extremely beneficial in the long run. If we go down an individualistic path, the flow of Rinpoche’s blessings will run dry. We have much more strength when we understand ourselves to be collectively Rinpoche’s sangha. We can then draw on that strength in our work. While Khadro Ling is certainly the mother center in South America and Rigdzin Ling the mother center in North America, we should treat sangha members from all Chagdud Gonpa centers—as well as any newcomers—with equal love, care, and respect. It is the senior students at these centers whom others look to for support; the gonpas provide a refuge that we can all safely turn to. If sangha members seem obnoxious, unfriendly, or unhelpful, then where is our refuge?
For as long as the lamas and sangha of Chagdud Gonpa support and respect one another, and remain united in upholding their enlightened master’s teachings and intentions, Rinpoche’s activity will continue to flourish. As vajra brothers and sisters, the lamas appointed by Rinpoche should maintain their samaya, keep Rinpoche’s teachings in their hearts, blend the teachings with their minds, and dedicate their lives to benefiting beings as Rinpoche did. Just as differ ent deities manifest different qualities, the lamas appointed will engage in different activities according to their own karma, understanding, and abilities. They will work for their centers and sangha in different ways, all equally beneficial, to meet the huge variety of needs of countless beings. Then, when the lamas teach with perfect motivation, their words can become a teaching for themselves, helping them to re-establish their positive intention, bringing deeper understanding and joy to their path, and facilitating their retreats. In this way, the seeds Rinpoche planted in his lamas’ hearts and minds will blossom into the beautiful flowers he envisioned.
I feel that the practice and understanding of Chagdud Rinpoche’s students are most inspiring, and even somewhat unique in the West. Looking at our sanghas in both North and South America, what they do and what they represent as practitioners is very impressive and touching—for example, in terms of their training in Vajrayana ritual. As a humble student and son of Chagdud Tulku Rinpoche, this gives me great hope for and confidence in the future.
JIGME TROMGE RINPOCHE
It is said that in the Tromge lineage to which His Eminence Chagdud Tulku Rinpoche was born, every generation has a Tara mahasiddha. Chagdud Rinpoche was the great Tara practitioner of his generation. Throughout his life, Rinpoche exhibited the conduct of a master in the lineage of mahasiddhas and bodhisattvas. He completely dedicated his body, speech, and mind to the benefit of all beings, without regard for his own achievements, without attachment to people or place. He upheld the teachings of his own revered lamas, including Tromge Tulku Arik, renowned as an accomplished master and one of the main lamas of Tromge monastery in Kham, eastern Tibet. For many years, Tromge went cave to cave, always working to benefit those who had the good fortune to be near him. A free spirit, he was not tied to his lineage monastery. Likewise, our teacher, Chagdud Rinpoche, traveled extensively—in the end to the other side of the world. He always moved on when his work in a place was complete.
From Tibet to India to Nepal, and then to the Americas, as a lama responsible for many groups and centers, Rinpoche helped thousands of people develop their spiritual practice. He supported Tibetans at home and in exile, Nepalese Buddhists, and later other Asian and Western students. Everywhere he went, he provided whatever was needed, creating conditions that allowed for both present and future success. Along his path, he met Chagdud Khadro, who facilitated the expansion of his activities and today continues to carry out Rinpoche’s wishes with utmost faith and devotion.
Rinpoche’s significance in establishing the Nyingma tradition in North America cannot be underestimated. Many lamas consider him a regent of Padmasambhava in the West. In this respect, he was fulfilling the prophecy Tara made to him in central Tibet that his activity would flourish in the West.
Knowing Rinpoche’s desire to bring dharma to as many beings as possible, I had often wondered while he was living in California what his next move would be. One day, while this question was acutely present in my mind, Rinpoche called me to say that he was moving to Brazil. Although I had not imagined such a move, I did not doubt that in South America, as everywhere, Rinpoche would fully display his qualities as a mahasiddha. And so in just a few years, Rinpoche created the unique, extraordinarily beautiful complex of buildings and trained the entire community that is Khadro Ling, the mother center of all the Chagdud Gonpa centers in South America. Even then, Rinpoche was not ready to rest. In his last few years, he spoke of building a temple and retreat cabin in Uruguay and living there.
The boundless love for sentient beings that motivated Rinpoche all his life did not end when he passed away. At the final p’howa retreat he led at Khadro Ling, Rinpoche masterfully demonstrated the teachings of impermanence, cutting through his students’ belief in the permanence of phenomena, when his own physical body came to an end. He knew exactly when he would go and how he wanted things to continue after his death, down to precise details concerning Katok Ritrö, the retreat center in Pharping, Nepal, where his death ceremonies would be held. Some years back, when Rinpoche was planning Katok Ritrö, I told him that I felt some ideas needed amending. But in the last year, it has become clear to me that with the center, as with everything, Rinpoche’s vision went far beyond what we could imagine. The final activity of his kudung (sacred remains) was to gather sangha from all over the world to practice and reflect together during his death ceremonies. These sangha members have since returned home with the blessings of those days, as well as the inter dependence they created by visiting many of the sacred sites nearby. Those who stayed home but nevertheless practiced with devotion shared the power of those blessings.
After a great master’s cremation, some students ask about relics. Although relics are a sign of a master’s accomplishment, not all highly realized masters leave them behind. Owing to Rinpoche’s great compassion, however, he did leave many relics. Just as his brilliant activity took many forms throughout time and space, his relics are of richly varied shapes and colors. I will distribute some of these to various centers as appropriate.
Since Rinpoche’s passing, and again since the creation, many of his students have told me that their practice has become stronger or that long-standing obstacles have been overcome. Several people who had never met Rinpoche, but somehow made a connection with his sangha, speak of how he touched their lives. All of these experiences are reminders that, while Rinpoche is abiding in the pure land of Padmasambhava, he is as close as ever to anyone who prays to him with genuine devotion.
I have seen many students demonstrate their faith and devotion to Chagdud Rinpoche; this has touched me and brought me great joy. As we all know, Rinpoche was a highly realized being; his teachings were like nectar. Remembering how Rinpoche showed us the force of impermanence and how death can come to us at any moment, we who received teachings directly from him must apply them as he instructed. We should rejoice in having met such rare and precious teachings, and fully integrate them into our lives and intentions. We must maintain their purity, never polluting them with worldly actions or attitudes.
Although some students did not meet Rinpoche personally, they have been able to receive certain teachings from his qualified lamas. Thus it is as if they knew Rinpoche directly, because these lamas hold Rinpoche’s teachings in their hearts. We may not realize all the ways in which his blessings can manifest; only later might we see the fruits of the hundreds of teachings and empowerments Rinpoche gave over the years. In many cases, the seeds he planted have not yet fully ripened. In order for them to do so, and for the practices to be as helpful as Rinpoche intended, it is crucial for students to go into retreat as often as possible, even for short periods of time, and to ceaselessly practice guru yoga.
It is my sincere hope that our Chagdud Gonpa sanghas everywhere in the world will stay united and never forget their commitment to benefit countless beings. We should also take care not to align or identify ourselves with a particular Chagdud Gonpa center as though it were separate from all the others, thinking, “Oh, I’m from Ati Ling” or “I’m from this or that center.” That is not dharma. We are all Rinpoche’s sangha, so we should all think, “I am part of the Chagdud Gonpa sangha.”
Chagdud Gonpa lamas can help to instill a sense of unity within the sangha and among centers, which will be extremely beneficial in the long run. If we go down an individualistic path, the flow of Rinpoche’s blessings will run dry. We have much more strength when we understand ourselves to be collectively Rinpoche’s sangha. We can then draw on that strength in our work. While Khadro Ling is certainly the mother center in South America and Rigdzin Ling the mother center in North America, we should treat sangha members from all Chagdud Gonpa centers—as well as any newcomers—with equal love, care, and respect. It is the senior students at these centers whom others look to for support; the gonpas provide a refuge that we can all safely turn to. If sangha members seem obnoxious, unfriendly, or unhelpful, then where is our refuge?
For as long as the lamas and sangha of Chagdud Gonpa support and respect one another, and remain united in upholding their enlightened master’s teachings and intentions, Rinpoche’s activity will continue to flourish. As vajra brothers and sisters, the lamas appointed by Rinpoche should maintain their samaya, keep Rinpoche’s teachings in their hearts, blend the teachings with their minds, and dedicate their lives to benefiting beings as Rinpoche did. Just as differ ent deities manifest different qualities, the lamas appointed will engage in different activities according to their own karma, understanding, and abilities. They will work for their centers and sangha in different ways, all equally beneficial, to meet the huge variety of needs of countless beings. Then, when the lamas teach with perfect motivation, their words can become a teaching for themselves, helping them to re-establish their positive intention, bringing deeper understanding and joy to their path, and facilitating their retreats. In this way, the seeds Rinpoche planted in his lamas’ hearts and minds will blossom into the beautiful flowers he envisioned.
I feel that the practice and understanding of Chagdud Rinpoche’s students are most inspiring, and even somewhat unique in the West. Looking at our sanghas in both North and South America, what they do and what they represent as practitioners is very impressive and touching—for example, in terms of their training in Vajrayana ritual. As a humble student and son of Chagdud Tulku Rinpoche, this gives me great hope for and confidence in the future.
JIGME TROMGE RINPOCHE
