pema mandala 14 spring 05 - · pdf filewe can fulfill their vision of a sangha magazine by...

Spring/Summer 2005

A Publication of Padmasambhava Buddhist CenterNyingma Lineage of Tibetan Buddhism

Founding DirectorsVen. Khenchen Palden Sherab RinpocheVen. Khenpo Tsewang Dongyal Rinpoche

Rita Frizzell, Editor/Art DirectorAni Lorraine, Contributing EditorBeth Gongde, Copy Editor

Pema Mandala OfficeFor subscriptions, change of address oreditorial contributions, please contact:Pema Mandala Magazinec/o Rita Frizzell1716A Linden AvenueNashville, TN 37212(615) 463-2374 • [email protected]

Pema Mandala welcomes all contributionsfor consideration for publication. All submis-sions will be edited as appropriate forappearing in a PBC magazine representingthe Ven. Khenpos. Please send submissionsto the above address. Deadline for the nextissue is August 1, 2005.

PBC OfficeFor information about PBC, please contact:Padmasambhava Buddhist Center618 Buddha HwySidney Center, NY [email protected] (607) 865-8068 www.padmasambhava.org

© Copyright 2005 by Padmasambhava Buddhist CenterInternational. Material in this publication is copyrightedand may not be reproduced by photocopy or any othermeans without written permission.

As students of the Venerable Khenpos know, Khenpo TsewangRinpoche’s speech is not only full of wisdom and compassion, but alsoof humor and poetic license. He often creates hybrid words to moreprecisely express a point. Such a word is “co-accidental.” He says,“Everything comes together by virtue of causes and conditions. It isnot co-accidental that we are all here together. A beautiful seed wasplanted in the past, and now a beautiful flower is blooming.”

And so it is. From across this nation and around the world, we havecome together in this lotus mandala as a sangha family, united underthe banner of the Buddhadharma and by devotion to our teachers. Thecause of our coming together is within each of us... our own merit, ourBuddha nature. And our teachers provide the ideal condition for us toexplore our true nature. We are drawn together as we are drawn tothem and to the light of the dharma we see reflected in them.

For those of us who are thus drawn, Pema Mandala is a gatheringground across the miles. In this issue, you’ll read a variety of contribu-tions from our sangha members, each one a shimmering facet of oursangha jewel. You’ll read of ways that you can also become involved,whether through sharing a moment of inspiration you received fromthe lamas, penning a dharma poem, or recounting how you came tothe dharma in the first place. Perhaps you have an idea for an articleor even a series. Maybe you have photos or art to share.

Or maybe you’d like to be one of the people who helps make it allpossible. This issue has eight color pages due to the generosity of ten“color sponsors” from Nashville, TN. Tibetan Buddhism is sovibrant, and our teachers’ aesthetic is so beautiful, it’s a joy to seecolor burst from the page.

Also, starting with this issue, we invite you to subscribe. The Khenpos’vision for Pema Mandala is expanding, but they are careful to allocatePBC funds wisely. We can fulfill their vision of a sangha magazine byhelping Pema Mandala pay for itself via subscriptions, sponosors, andeven advertising. As funds become available, Pema Mandala can grow,extending the voice of the lamas and the precious teachings of this lin-eage ever further. A subscription form can be found on page 30.

That you are reading this magazine now is also not “co-accidental.”Many conditions have made it possible, and each one is deeply appreci-ated. May this issue be of benefit and may the merit spread to all beings.

Yours in the Dharma,

Rita Frizzell (Pema Ting’dzin)

Message from the Editor

features 5 PBC Project Update

Khenpo Tsewang Dongyal Rinpoche shares the progressof the nunnery and monastery, the stupa, and the west-ern ordained sangha.

10 Teaching on the Medicine BuddhaThe background and twelve aspirations of Sangye Menla.

14 Origins of the Tibetan LanguageKarma Gongde traces the origins of the Tibetan language from the beginning of Tibetan history throughthe time of King Songtsen Gampo.

16 Stepping into the Light: My Path to the DharmaAlan Pope recounts his story of coming to the dharma.

19 Dharma Poetry

20 Elemental YogaDiane Avice du Buisson presents a method for integrat-ing the five elements with one’s yoga asana practice.

24 Glimpses of WisdomStudents share moments of insight gleaned from ourteachers on living the dharma in daily life.

26 PBC Schedule for Spring / Summer 2005

28 PBC News

Cover photo by Kirby Shelstad.

Kindly note: This magazine contains sacred images and should not be disposed of in the

trash. It should either be burned or shredded with the remainder going into recycling.

Volume 2, Spring/Summer 2005

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4 Pema Mandala | SPRING/SUMMER 2005

Model of the new nunnery wing.

North Carolina retreat, 2004

Tashi deleg!It is nice to let you know that we are well and our small activities onbehalf of the Buddhadharma are also flourishing in their own way.Thank you for all your kindness and support.

Another memorable year has passed. We are all in the Wood Bird Year.We hope and pray that this bird is a white dove singing the melodioussong of peace and harmony in the lush forest of this planet.

We wish you happiness and health.

Yours in the Dharma,

Venerable Khenchen Palden Sherab Rinpoche

Venerable Khenpo Tsewang Dongyal Rinpoche

SPRING/SUMMER 2005 | Pema Mandala 5

I N T E R V I E W W I T H K H E N P O T S E W A N G D O N G Y A L R I N P O C H E :

PBC Project Update

Orgyen Samye Chökhor Ling was dedicatedjust three years ago in Sarnath, India. Itsfour acres of beautiful land are full of fruittrees, and it is just a few minutes walk fromthe Khenpos’ monastery. The nunneryreflects our teachers’ commitment to havingequal educational and spiritual opportunitiesfor males and females.

Editor: Rinpoche, how many nuns arenow residing at Orgyen Samye ChökhorLing and where are they from?

Khenpo Tsewang: We now have tennuns, ranging in age from 13 to mid-30s. The younger nuns are from Nepal,Bhutan, and Sikkhim. The two seniornuns are from Tibet and they help withthe younger ones. The senior nun,Dolkar, has completed two three-yearretreats and came from our village. Thenext most senior nun is also from ourarea of Tibet, not far from our village.She has completed one three-yearretreat and has been at our nunnery forthree years. Together, the nuns are all

very energetic. They are chanting andstudying every day.

Editor: What is the curriculum like atthe nunnery?

Khenpo Tsewang: The nuns’ educationis exactly the same as at the monastery.The beginning nuns first learn the basics,like reading and writing and they learnthe chants. They all receive a good aca-demic foundation, including grammar,English, and art. From the Khenpo, theylearn philosophy and principles of theBodhisattva life. From the Lopon, theylearn about ritual and ceremony, andhow to make torma. So it’s really just likethe monastery.

Actually, the nuns have a little extra,because they are learning more aboutChöd and using the hand drums(damarus). They practice Chöd everyevening. David and Margo from Floridahelped sponsor drums for six nuns, whileAni Lorraine sponsored bells, dorjes and

damarus for three or four nuns, so they allhave them now. Residents at the neigh-boring Kagyu monastery tell us that theycan hear the nuns practicing everyevening and it’s really beautiful.

Editor: I understand an addition is beingmade to the nunnery.

Khenpo Tsewang: At present there is awonderful two-story house on the land.The architecture is beautiful but therearen’t many rooms for the nuns andguests to stay. The new wing will have ashrineroom, library, reading and studyingroom, as well as better facilities for thenuns and visitors. We’re planning to have20 to 30 bedrooms, each with its ownbathroom attached, so it will be very con-ducive for private practice and retreat.

The construction is already up to the sec-ond floor. If all goes well and if the fundsare available, we hope to complete it bythe end of year.

Padmasambhava Buddhist Center sponsors many projects in the United States and abroad. After the VenerableKhenpos’ recent trip to India, Khenpo Tsewang spoke with our Pema Mandala editor to share the latest news.

Five nuns with traditional ani hats in the nunnery shrineroom.

Rinpoches and Lorraine with PBC monks and nuns. Five nuns in the monastery shrineroom.

nunnery


Padma Samye Chökhor Ling is located just ashort distance from the Deer Park atSarnath, where Buddha Shakyamuni gavehis first teaching on the Four Noble Truths.Due to the significance of this site, the landfor the monastery was purchased in 1972according to the inspiration and blessings ofH.H. Dudjom Rinpoche. Financial circum-stances came together in [R ??] Constructionbegan in 1990 and the completed monasterywas officially inaugurated in 1995.

Editor: What is the latest news about ourmonks at Samye Chökhor Ling?

Khenpo Tsewang: There are now 17monks, ranging in age from 9 to about 30.Like the nuns, the monks also come fromthe Himalayan region near the Tibetanborder. The two newest monks are alsothe youngest – ages 9 and 11. Like thenuns, they were offered the refuge cere-mony and now they are learning thebasics. Early every morning they are read-ing dharma texts in Tibetan, especiallyManjushri, and the older monks areteaching them.

The Khenpo and Lopon head up teach-ing at both institutions, plus there aretwo or three assistants teaching subjectssuch as English and Tibetan grammar.

Finally, there are about five helpers whoattend to administration, food and all thenecessities of both the monastery andnunnery. The manager is our cousin-in-law, Nyima.

Editor: Please tell us about the newKhenpo and Lopon.

Khenpo Tsewang: They are both lamasfrom Tibet named Tsewang! Khenpomeans Abbot and a Dorje Lopon is aVajra Acharya – or a teacher who is qual-ified to teach Vajrayana.

The new Khenpo Tsewang is from HisHoliness Penor Rinpoche’s monastery.Last year we asked His Holiness to sendone teacher and he kindly agreed.Khenpo Tsewang is a relative of ourmonastery manager, so there was a con-nection already. He came last year andwe wanted to honor his presence there sowe installed him as the new Khenpo.

Dorje Lopon Tsewang Dudhul is from ourown monastery in Tibet – Gochen. Hestudied with the older monks at Gochenand completed more than a three-yearretreat. He is one of the last few expertson the Gochen tradition and TsasumLingpa’s teachings. He had a hard jour-

ney across the Tibetan border last yearand found his way immediately to us.

Editor: What have you heard about con-ditions at Gochen today?

Khenpo Tsewang: The current situationis not very great. So far, they have beenunable to rebuild the monastery. Thereare still devotees, monks, and nuns there,but since they don’t have a monasterythey are scattered, some even two orthree days away. They are not concen-trated together as in ancient times. Evenso, we have heard that they still have thebest treasure of antique statues andblessed objects in the area, but they don’thave a place to put them.

Our newest and youngest monk, Chakra. The new abbot and vajra acharya, Khenpo Tsewang and Dorje Lopon Tsewang.

The monks and nuns practicing with Rinpoches in the monastery shrineroom.

The Khenpos’ cousin-in-law Nyima, manager of the monastery, with his family.

monastery


Pema Tsultrim (Laia) walking with Rinpoches. Pema Dragpa with his family and the venerable Khenposon his ordination day.

Ani Joanie after her ordination at the Miracle Stupa.

Editor: Since the last issue, our numberof western ordained sangha members hasincreased. Joanie Andras from Floridatook nuns’ vows at the stupa while youwere there and Taylor (Pema Dragpa)was ordained at Padma Samye Ling lastfall. This is joyful news for all of us.

Khenpo Tsewang: Since ancient timesin Tibet, there have been two ordainedlineages: the white-robed lineage of theNgakpas, and the red-robed lineage ofmonks and nuns. Both are equally veryimportant.

Our western monastic community startedwith Ani Lorraine (Jomo Pema Saldon)who has been with us almost since our

arrival in the U.S. in May, 1980. She was astudent of His Holiness Dudjom Rinpocheand when he came to the west coast, sheagreed to assist us. She has now been sup-porting our activities for 25 years and is likea right hand to us in so many ways.

Two years ago, Pema Tsultrim (Laia) tookmonks’ vows in India, after several yearsof managing Padma Samye Ling. Lastfall, Pema Dragpa took ordination atPadma Samye Ling. And now we haveAni Joanie.

We also have several ordained Ngakpasand Ngakmas now, about nine. Like allsangha members, the monks, nuns,Ngakpas and Ngakmas are dedicated to

practicing and learning, with apprecia-tion, humility and respect.

According to the lineage, those who wishto teach must study the nine yanas, finishNgondro, practice on the three roots andthen do some retreat. After this, they willreceive some kind of acknowledgment ortitle. We hope that as time goes by, morewestern sangha members will have thecapability to teach others.

We always say that practice is the mostimportant thing. Titles and robes aregood, but they are not an emergency exit.Buddhism is still very young in the west,and the most important thing is absorb-ing the teachings to the heart.

western ordained sangha

Practice in Jetavan Park, Shravasti.Ani Lorraine with two of the nuns at the Deer Park.

Padma Samye Jetavan, the Miracle Stupa forWorld Peace, was dedicated last year inIndia. It is located in Jetavan Grove inShravasti, where Buddha Shakyamuniresided for the longest time after his enlighten-ment and performed many miracles. Rising100 feet into the sky, the Great MiracleStupa commemorates Lord Buddha’s activi-ties in this auspicious location.

Editor: This was your first trip back sincethe stupa was consecrated. How is it now?

Khenpo Tsewang: It’s really beautiful.We stayed for one week, but it felt likeonly three days. The atmosphere is verypeaceful. The temple is open daily from 9am to 6 pm, and many Indians and touristscome for pilgrimage and practice.

We have one monk who now lives therefull time, practicing, plus one Indiancaretaker. They are currently working on

landscaping the grounds. There are manybeautiful activities happening in JetavanGrove and it is good to be a part of it.

Editor: Looking at all the PBC projects,both here and in India, it’s easy to seethere is a great need for dana – generosi-ty. In Tibet, the tradition of supportingmonks and nuns was well established. Itseems that this tradition is still beingdeveloped in the west. How can we help?

Khenpo Tsewang: It’s true that monas-teries have always been able to existbecause of dana. Whenever people hadrequests for prayers or teachings, theyalways made offerings. If you make offer-ings, it makes a stronger connection andsets up favorable conditions for a goodresult. We have heard that some dharmacenters have a dana bowl to help supporttheir monks and nuns. Due to the gen-

erosity of our sangha members, we have aSangha Dana fund, which helps supportall those living and working full time atPadma Samye Ling, both ordained andlay practitioners. Offerings to the fundare always welcome.

In addition, individuals can sponsormonks and nuns, or give to specific proj-ects or to the general fund. We have asaying in Tibet, “The eye medicine isonly for the eye,” so if people wish todonate to a specific project, it will be usedexactly as they wish.

Many thanks to Khenpo TsewangRinpoche for taking the time to share the lat-est news from India with the readers ofPema Mandala. The progress of all the proj-ects is inspiring. May they continue toincrease and flourish, and be of benefit to allbeings everywhere!

the great miracle stupa



ONE-TIME CONTRIBUTION:I am contributing $ ______________ towards:

�� General Fund to be applied as needed

�� Nunnery in Sarnath, India

�� Monastery in Sarnath, India

�� Sangha Dana fund at PSL

�� Miracle Stupa at Jetavan Grove in Shravasti, India

�� Other

My total contribution is

$ _______________________________________________

NAME ___________________________________________________

ADDRESS_________________________________________________

CITY/STATE/ZIP ____________________________________________

PHONE __________________________________________________

E-MAIL___________________________________________________

Please send to Padmasambhava Buddhist Center, 618 Buddha Hwy, Sidney Center, NY 13839, (607) 865-8068. All donations are tax deductible and greatly appreciated.

ANNUAL SPONSORSHIP OPPORTUNITIES:

Please check the sponsorship opportunity you prefer:�� One monk at Padma Samye Chökhor Ling, Sarnath – $300 or $25 per month

�� One nun at Orgyen Samye Chökhor Ling, Sarnath – $300 or $25 per month

�� Sangha Dana Fund at Padma Samye Ling, NY (Includes both lay and monastic full-time residents) – $300 or $25 per month

Please indicate whether you will be contributing monthly or in one annual donation:�� Monthly �� One annual donation

Sponsorship Application Please photocopy and complete this application, or apply online at www.padmasambhava.org.

Sponsor a PBC Monk or Nun

Due to the kindness and generosity of our PBC sangha and friends, two oases for the Nyingma lineage have been established in Sarnath, India,where Buddha Shakyamuni gave his first teaching after his enlightenment. It is the Venerable Khenpos’ wish that these two institutions be thriv-ing centers to continue the teachings, practice, and culture of Tibetan Buddhism, strengthening the lineage now and ensuring its continuationin the future. Your support of a monk or nun gives you a strong connection to these noble activities, and your patronage is deeply appreciated.

T E A C H I N G O N T H E

medicinebuddha

BY KHENCHEN PALDEN SHERAB RINPOCHE

AND KHENPO TSEWANG DONGYAL RINPOCHE

EDITED BY ED CONTALDI (PEMA NGODRUB), PHILADELPHIA

Stained glass at the Medicine Buddha Temple, Padma Samye Ling.Artist — Skeeter Flowers, Monterey, Tennessee.


Buddha Shakyamuni gave the Medicine Buddha teachingsat the perfect moment and at the perfect place – Vaishali,India. As he meditated on healing, he emanated light

toward the eastern direction, and streams of light returned tohim from an eastern pure land. All who had gathered for theteaching began to see the eight Medicine Buddhas visible in thesky above them. At that moment, Buddha Shakyamuni present-ed the teaching that would be preserved as the Sutra of theMedicine Buddha. This teaching became very prominent in Indiaand came to Tibet in the eighth century. Master Shantarakshita,who was known for the beautiful praises and sadhanas that hecomposed for all the Medicine Buddhas, first introduced theMedicine Buddha teaching in Tibet. His teachings on theMedicine Buddha have been passed down in an unbroken line-age. The Medicine Buddha practices are important in all schoolsof Tibetan Buddhism.

According to the teachings of Buddha Shakyamuni in theSutra of the Medicine Buddha, the Medicine Buddha is a present-ly living buddha who embodies the healing energy of the bud-dhas. He possesses the power to pacify all physical, mental, andemotional obscurations. In his pure land in the eastern quad-rant of this universe, known as “Pleasing Upon Seeing” or“Lovely To Behold” (men do in Tibetan), the Medicine Buddhacontinually turns the Wheel of Dharma, healing beings in alluniverses and giving teachings on all levels, especially theMahayana. The whole realm of his pure land is a repository ofmedicines that heal all kinds of illness by balancing the ele-ments of earth, air, fire, water, and space.

According to Buddha Shakyamuni’s teachings, there areseven other emanations of the Medicine Buddha, each with hisown color and pure land. Sangye Menla, the Medicine Buddhawe are discussing here, is blue and dwells in Pleasing UponSeeing. These various Medicine Buddha emanations are of var-ious colors, such as gold, yellow, pink, red, and blue. They dwell

in pure lands with names such as Undefeatable, Filled withJewels, and Having No Suffering. The Eighth MedicineBuddha, who is gold in color, is Buddha Shakyamuni and hispure land, called “Inseperable,” is this world.

Countless pure lands exist, extending in all directions. Purelands are not spontaneously occurring phenomena; rather, theyare the direct result of the aspirations and work of bodhisattvas.These great beings who are on the path to buddhahood seek thebest way to benefit beings. Bodhisattvas aspire to generate purelands as a form of compassionate action; purified universesbecome havens that the bodhisattvas dedicate to the cultiva-tion of the spiritual abilities of advanced beings. Eventually,bodhisattvas are able to refine the samsaric nature of a chosenuniverse to that of the perfection of the pure-land state. Suchan action greatly increases bodhicitta in this and all universes.

The Medicine Buddha provides his pure land for advancedbeings who aspire to take rebirth in order to heal and benefitbeings caught in samsara. Highly advanced beings and bod-hisattvas seek out his pure land in order to reach final enlight-enment through prayer and spiritual practice. Through theintent and power of practice, a universe becomes saturated withthe blessings of the buddhas. Gross and impure elements arepurified by the presence of a bodhisattva.

At some point in the distant past, the Medicine Buddhawas a human being like us. Destined for buddhahood, his bod-hicitta nature grew over the course of countless lifetimes, thuscreating a mind so vast that he easily gained knowledge of aninfinite number of universes. At some point in time, theMedicine Buddha’s awareness touched upon a universe whosetransformation to pure-land status would benefit great numbersof beings. He then worked tirelessly toward his goal of purifyingthat universe. The Medicine Buddha’s aspiration to emanate apure land of healing was fulfilled simultaneously with his finalattainment of the state of a living buddha.


At some point in the process of becoming a buddha, a bod-hisattva will define the avenues by which he or she will mostdirectly and effectively benefit sentient beings. These clearaspirations arise from bodhicitta. In this way, countless types ofpure lands come into existence for all types of beings, meetingthe infinite diversity of their needs. As a form of skillful meansarising out of bodhicitta, advanced beings and bodhisattvas areable to seek rebirth in a universe that will provide specific typesof benefits.

While still a bodhisattva, the Medicine Buddha likewiseproclaimed a set of twelve aspirations that defined the spe-cific ways in which he sought to benefit beings. He

announced them to the infinite field of buddhas and bod-hisattvas throughout space. In addition, he vowed that hewould defer his transition to buddhahood until the day hehad completed the purification and perfection of the pureland, Lovely To Behold.

Declaring a series of twelve vows, he described the bod-hicitta practices that would shape the course of his journeythrough the ten bhumis of the bodhisattva path. He chosethese attributes to be the objects of his prayers and practices.Ultimately, the Medicine Buddha’s commitments have theforce of truth. They are a distillation of his bodhisattva path.We can have full confidence in them.

A hillside at Padma Samye Ling, viewed through stained glass at the Medicine Buddha temple.


1In my pure land, may all beings exhibit the 32 majormarks and the 80 minor marks of a buddha. If this doesnot come to pass, may I not reach enlightenment.

2May all sentient beings born in my pure land radiateglowing light – a light that dispels all dwelling in dark-ness. If this does not come to pass, may I not reach

enlightenment.

3Whoever is born in that pure land, may they alwaysenjoy material abundance and be free of all worldlyconcerns. If this does not come to pass, may I not

reach enlightenment.

4May the beings in that pure land possess a stable visionof the pure view. If this does not come to pass, may I notreach enlightenment.

5May those born in my pure land pay utmost attention tothe purity of their conduct. May the results of negativekarma due to previous actions be deferred to the time of

most benefit to spiritual growth. If this does not come to pass,may I not reach enlightenment.

6May they all emanate health and growth in body andmind. May they be relieved of any discomfort or disorderthat hinders spiritual growth. If this does not come to

pass, may I not reach enlightenment.

7May my name become a mantra that heals all ail-ments. May the sound of my name and the image ofmy nirmanakaya be a balm that eases all pain. May

the sound of my name or visualization of my image curephysical troubles and sickness. If this does not come to pass,may I not reach enlightenment.

8May those who wish to change gender have that wishbe fulfilled. May that choice lead directly to enlight-enment. If this does not come to pass, may I not

reach enlightenment.

9May those who hold wrong views or beliefs regardingdharma immediately develop right view when theyhear my name. As a result, may they engage in bod-

hisattva activities. If this does not come to pass, may I notreach enlightenment.

10May those who live in fear and are easily controlled,who feel threatened with incarceration and punish-ment, leave behind their fears of catastrophe. If this

does not come to pass, may I not reach enlightenment.

11May those whose subsistence has depended onpredation and the killing of other beings have alltheir material needs met upon hearing my name.

May their freedom result in the recognition of their innatebodhisattva nature. If this does not come to pass, may I notreach enlightenment.

12Upon hearing my name, may those who sufferfrom any kind of hunger, thirst, or cold have alltheir needs provided for. May their food, drink,

and clothing free them from mundane concerns so thatthey may begin to benefit others. If this does not come topass, may I not reach enlightenment.

After the great Medicine Buddha made these bodhisattvavows, he kept these promises throughout all his lifetimes asa bodhisattva. When we practice the Medicine Buddha, weshould remember these commitments and aspire to do thesame, for the sake of all living beings. If we do this withlove, compassion, and bodhicitta, it will benefit us and allother living beings. ■

The Khenpos gave this Medicine Buddha teaching on May 24-26, 2003,

at Padma Samye Ling. Ed Contaldi edited this text from the original

transcript. Ed is a teacher and music therapist living in Philadelphia.

[email protected]

The Twelve Aspirations of the Medicine Buddha


O R I G I N S O F T H E

TIbetanLanguage

T I B E T A N L A N G U A G E S E R I E S

Languages develop concurrently in societies and communities with the development of people’sneeds, ideas, and thoughts. To share feelings and thoughts with other people, we can communi-cate by using physical and verbal signals. Among these two, the verbal signals of words can com-

municate more precisely and in more detail so that feelings and thoughts can be clearly understood.Therefore, the nouns, verbs, and phrases used for communication gradually developed in many differ-ent languages.

During the time of Buddha Shakyamuni in India, around 2500 years ago, Tibet was under the seaand there were no human beings. Chenrezig, the Buddha of compassion, saw many sentient beingsexperiencing enormous suffering as they swam in the sea. He liberated many of these beings, but thenext day their number did not decrease, instead, it seemed that more beings were suffering. Chenrezigmost graciously asked Buddha Shakyamuni, “Please accept these beings and liberate them from suffer-ing.” Buddha Shakyamuni told Chenrezig, “You have a karmic relationship with those beings inKhawachen (the land of snow). You must go to that place and teach the spiritual path and liberate themfrom suffering.”

According to the Manjushri Mool Tantra, Lord Buddha spoke the following words to his disciples:

NGA NI ‘DAS NAS LO BRGYA NAKHA BA CAN DU MTSO BRI NASS’A LA’I NAGS NI ‘BYUNG BAR ‘GYUR

One hundred years after I have passed, the lake of Khawachen (Tibet) will be dried up and the forest of sal trees will be grown.

The Tibetan language is an important aspect of Tibetan Buddhism, especially for Vajrayana students. It was first developed due to the joyful efforts of Thumi Sambhota, who was sent to India by the dharma king Songtsen Gampo. This article is the first in a series of articles on Tibetan language.

BY KARMA GONGDE, WALTON, NY


Soon after the lake had dried up, the land of Tibet cameinto existence. A monkey, an emanation of Chenrezig and ademon, an emanation of Tara, had children and thus began thegenerations of the people of Tibet. Along with the increase ofthe population, ideas, needs, and thoughts were developed.And gradually their language also developed.

After many centuries, the Tibetan people began to wishfor a king. At that time, in India there lived one son of the clanof Shakya Litzabi, who had different fea-tures from those of normal human beings– eyelids of a bird, teeth like shells, andwebbed hands and feet – and for this rea-son he was expelled. He wandered fromplace to place and finally reached LhariGyangthor in Tibet. He met 12 wiseTibetans and they asked, “Where did youcome from?” Because of the language bar-rier, he pointed towards the peak of themountain from where he had traveled andthe 12 wise people thought he haddescended from the sky, especially as hisfeatures were so different. They thoughtthat, definitely, he is a god and appropri-ate for our king. So the people of LhariGyangthor appointed him as the first king of Tibet in 127 B.C.and gave him the name Nyatri Tsenpo. This year, the year ofthe Wood Bird, is 2132 years since his enthronement. Sincethere was still no written language in Tibet at that time, histo-ry and culture were preserved via oral transmission through thereign of the 32nd king, Namri Songtsen.

In the early 7th century, King Songtsen Gampo (the 33rdking) became powerful. He conquered most of the small king-doms bordering Tibet and expanded his kingdom. The kingsof the border countries started sending gifts and written mes-sages to him. King Songtsen Gampo could not reply to thosemessages and was very disappointed by the lack of written lan-

guage for the Tibetan people. Their spoken language did nothave a comparable written script. Therefore, he sent ThumiSambhota with 16 other sharp-witted pupils to India to learngrammar and literature.

Only Thumi succeeded in this mission. He stayed inIndia for several years and learned Sanskrit grammar and lit-erature from his teachers Lipikara and Pandit Vidiasingha.He became a great scholar and returned to Tibet. According

to the spoken language of the Tibetanpeople, he researched every sound ofeach word and codified the four vowels,thirty consonants, five prefixes, ten suf-fixes, two post-suffixes, three super-scripts, and four subscripts. He modifiedthe form of Sanskrit in use during thattime (the Gupta dynasty) to create thebasis of the Tibetan script. One can seethe origin of the Tibetan script in a chartshowing the development of theDevanagari script on display at theArchaeological Museum in Sarnath,India. Thumi wrote the first writtenpraise to Songtsen Gampo. He also wroteeight Tibetan grammar texts and trans-

lated several authentic Buddhist texts. His joyful efforts asboth the inventor of the Tibetan script and the first transla-tor of the Tibetan language will never be forgotten. ■

Karma Gongde is a Tibetan language scholar who teaches the Tibetanlanguage course with Phillippe Turenne at Padma Samye Ling inAugust. He taught Tibetan language and literature at the CentralInstitute of Higher Tibetan Studies (CIHTS) in Sarnath and theCentral School for Tibetans (CST) in Dholanji, Gurupura, andMundgod, India and was a Research Assistant on the CIHTSTibetan–Sanskrit Dictionary. Currently, he is Chief Editor of theAsian Classics Input Project (ACIP). [email protected]

The tone of the voice used to express words is called YI GE. The vowels and consonants are the twoclassifications of YI GE. The term YI GE also means syllables, written language, a letter that one sends, orgeneral subject of study. A good online resource for studying the vowels and consonants can be foundat www.geocities.com/Athens/Academy/9594/tibet.html.

What is YI GE?

TIBETAN LANGUAGE TIDBIT

King Songtsen Gampo, during whose reign theTibetan script was invented and Buddhist texts

were first translated into Tibetan. Painting from thegonpa murals at Padma Samye Ling.


In 1989, I was a doctoral student atthe University of Delaware. I hadcompleted my master’s degree and

was beginning a dissertation in ArtificialIntelligence, a specialized area of com-puter science. I never really had myheart in Artificial Intelligence. Up tothis point in my life, I had chosen pathsof study based less on a heart connectionand more on a sense of what constitutesa “proper” area of study. Proper in thiscase meant three things, only two ofwhich I was consciously aware: it offeredthe prospect of financial security, it wasscientific, and my father would approve.My academic history was one of startingmajors or programs and subsequentlyleaving them unfinished. Head andheart were at odds, making commitmentvery difficult. I was working in a very rig-orous and stressful graduate programwith an advisor who was placing

extremely unrealistic expectations uponme. When these expectations wererevealed to be clearly unrealistic, myadvisor would lower them a notch,when they actually needed to be low-ered ten notches to even come close tobeing realized! Although she frequentlyexpressed approval of my work, I feltincreasingly ineffective and stressed. Iinitially had anticipated in ArtificialIntelligence the possibility of engagingfascinating philosophical questions,while at the same time satisfying mythree criteria for success. In time, how-ever, I felt more and more trapped in anengineering enterprise that did notignite my passion, and that could notbegin address the deeper longings of myheart. Worse yet, I was not aware thatthese deeper longings even existed.

In March of 1989, immediately aftergiving a colloquium presentation of my

proposed dissertation research, a verystrange and unfamiliar physical sensa-tion suddenly came over me. I had atremendous feeling of not being well. Itried to write this feeling off as the symp-toms of a cold, and I attempted to ignoreit as I worked very hard over the follow-ing two weeks, anticipating that duringspring break I would rest and heal.Spring break arrived and I rested, andinstead of feeling better, I grew worse.For a long time afterwards I became sick-er and sicker. Eventually, I was diag-nosed with Chronic Fatigue Syndrome,a diagnosis and condition that shatteredmy world. In the early stages, my eyesburned so badly that I could not read,and I spent large amounts of time in bed.To get up from my bed – a futon on thefloor – it felt as though I were on a muchlarger planet, weighed down by a fero-cious force of gravity. My girlfriend of

S T E P P I N G I N T O T H E L I G H T :

My Path tothe Dharma

BY ALAN POPE (PEMA DONDRUP), CARROLLTON, GA

Each of us has a unique and interesting path. How remarkable that our paths have con-verged in our devotion to the Khenpos! Sangha members are invited to share their per-sonal stories about meeting the dharma. These stories, no doubt, will vary as widely asdoes our DNA. The intention is to compile them in a book to be made available to thesangha. Please send your stories in a Word document (preferably) to Alan Pope [email protected]. Alan has kicked things off by sharing his story below.


many years took me to a bookstore tobuy audiotapes to listen to in my conva-lescence. In addition to some novels oncassette, I picked up Steven Mitchell’sreading of his new translation of Lao-Tsu’s Tao te Ching. I naively thought,“Maybe this Chinese philosophy willhelp me put things in perspective.”After unsuccessfully trying to absorbmyself in a science fiction novel, I decid-ed to try the Tao te Ching. My boom boxwas next to my bed, and when I startedthe cassette I found myself frequentlyreaching up and putting it on pause tosit in wonder at what I had just heard.The Tao te Ching turned my worldupside down, completely inverting thepositivistic and linear assumptions thatunderlie the Artificial Intelligencemindset. I still vividly recall my firsthearing of verse 9:

Fill your bowl to the brimand it will spill.Keep sharpening your knifeand it will blunt.Chase after money and securityand your heart will never unclench.Care about people’s approvaland you will be their prisoner.

Do your work, then step back.The only path to serenity.1

Not only do I not need to work sohard, but I shouldn’t work so hard! Thisrealization was at once liberating andanxiety-provoking. I felt recognized andvalidated and, at the same time, terrifiedat the prospect of what this epiphanymight mean to my future.

After six months, my symptomsimproved such that I became more func-

tional, although I was still quite ill fortwo years. As energy and time permit-ted, however, I found that a huge forceof spiritual seeking had been awakenedin me, and I hungrily explored a numberof different books and traditions. Ilearned basic breath counting from a

book by a psychologist, and I practicedthis technique whenever I could (I espe-cially remember doing this in doctors’waiting rooms). Almost exactly twoyears later, in February of 1991, I saw anadvertisement at the food co-op inNewark, Delaware, where I lived. Itadvertised a meditation group under theguidance of two individuals withextremely long titles. I now know thosetwo names as those of my preciousteachers: Ven. Khenpo Palden SherabRinpoche and Ven. Khenpo TsewangDongyal Rinpoche. Not knowing thenwhat to make of this, my curiosity ledme to a Sunday morning practice withthe Delaware sangha.

The group was quite small, but theshrine room was very ornate. In contrastto the many people I have since metwho knew immediately that this was thepractice for them, I initially found itbizarrely religious and off-putting. I hadbeen raised as an Episcopalian, andwhen my burning theological questions(posed when I was child) were left unan-swered, I became a staunch atheist. Mydisappointment was so great that Ideveloped an angry reactivity towardany form of organized religion. Still,those unresolved burning questionsbespoke a vital spiritual need thatcraved recognition and expression. Forreasons I could not explain, I returned tothe dharma group the following week.At a conscious level, I was intrigued thatits members were bright and articulateand knowledgeable, and as I talked withthem, I began to understand the deepermeanings of what we were doing. It washard for me to admit that there wassomething in the practice that I reallyliked, something that really spoke to me.The practice was awakening a dimen-sion of feeling that I had almost com-pletely stifled in my quest for certainknowledge. Ironically, as I learned moreof the theory of Buddhism, I recognizedthat at another level it was articulatingwhat I already knew, but didn’t know Iknew. This was a profound recognition.Soon afterwards, I learned that therewas a summer retreat coming up andthat it would be an opportunity for meto meet the Khenpos.

That summer I attended the annualDzogchen retreat, which was held atClark and Lotte’s place near Delhi, NY,this being some years before PSL would

Ironically, as I learned more of the theory of Buddhism, I recognized that atanother level it was articulating what I already knew, but didn’t know I knew.


blossom. The Khenposwere so open and accept-ing of me, and I was privi-leged to have a 45-minuteinterview with them. Thatinterview changed my life.When I declared myself aman of science, KhenpoTsewang, translating forKhen Rinpoche, kindlysaid, “Science is good.Science discovered theatoms.” I thought tomyself, “Oh, so you[Buddhism] already knewabout that [the subatomicworld]?!” The Rinpoches’kindness and patience andopen-heartedness deeplytouched me in ways Icouldn’t fully fathom. Thecommunity at large was also a hugesource of inspiration and support. Whata marvelous group of people!

Although I successfully defendedmy proposal and continued with myresearch in Artificial Intelligence, Iwoke up one morning with thethought: “There’s something very arti-ficial about what I’m doing.” Indeed! Itwas as if the very name of my disciplinewere its own warning label that I hadbeen too blind to read. Having finallyseen the obvious, I could not continue.I realized that by trying to teach com-puters how to think like me, they hadtaught me to think like them. I decid-ed to leave the field altogether. Imoved to Pittsburgh where I earnedmy doctorate in existential-phenome-

nological psychology at DuquesneUniversity. Finally, I felt passionateabout my studies!

While I studied European philo-sophical traditions and their applica-tions to western psychology, I couldnot help but think of them in terms ofBuddhism. Buddhist thought helpedme see their strengths and understandthem more deeply, and it exposed theirlimitations, particularly their lack ofemphasis on wisdom and compassion. Iam grateful, however, to have conduct-ed these studies that now form such anintegral part of how I understandmyself as both a western psychologicalbeing and a Buddhist practitioner.

Following my graduation fromDuquesne in 2000, I pursued a dream

by spending five monthsin Nepal and India, expe-riencing the life of a“dharma bum,” learningrudimentary Tibetan, andfollowing dharma teach-ings. Although I wastempted to make this apermanent way of life,during an interview,Jigme Khyentse Rinpocheencouraged me to returnto the states to pursue aspecific job – which is theone I currently hold!

Today I am an Assis-tant Professor of Psychologyin a humanistic/ transper-sonal program at theUniversity of West

Georgia in Carrollton. I teach a gradu-ate seminar in Buddhist Psychology anda variety of other courses. Ten other peo-ple in Carrollton have now taken refugewith the Khenpos, and a small but solidpractice community has arisen.Although my own capacities are stillweak, I see this good fortune as the flow-ering of my devotion to the Rinpochesover the years. Before I found this path,my life felt dry and brittle. Now I feelnourished and alive. May all beings ben-efit by my unfolding path and by thisstory of my meeting the dharma, andmay our beloved teachers live long andhealthy lives. ■

1. Mitchell, Stephen, Tao te Ching,HarperCollins, New York, 1988, p. 9.


Like Winning the Lottery

Without this moral light inside, We would stumble in a house that is endlessly dark and vast, Feeling only the pressure of things near, Not knowing anything, or anyone, beyond two windows,And to happen upon a door out of this house of reoccurring sorrowsWould be like winning the lottery.

— Don Hall (Pema Tenzin), Osprey, FL

D H A R M A P O E T R Y

Khempo Yurmed Tinley Rinpoche

“First there is a mountain,then there is no mountain,

then there is.”

Thank you for connecting with mepureland lotus

wish fulfilling jewelof the red and gold.

The Miami t-shirt isthe favorite clothing in my life(and I love t-shirts).

Whenever I think of “Kalachakra”you are therewith all the really funserendipitous meetings

beyond all partings.

om shanti shanti shantiwith love

— Theresa Renuart (Pema Chokga), Port Townsend, WA

Guru Rinpoche’s Huge Family

Never demanding; always understandingSmall childlike faith and devotion

bring you near.Lotus Born, we human born in awe of your

compassion and love.

Extending your finger, we grab on withour baby fists.

And you hold us...with kindness.Children’s fears transformed into joy.

— Rochelle Samuels, Wilmington, DEIn loving memory, April 18, 2005


Our body is a temporary vehiclefor receiving the Buddha’steachings, achieving enlight-

enment, and actively living the dharmain this lifetime. It is important to takethis to heart and maintain respect forthe body as we respect our altars andprecious teachers. With movement,mindfulness, breath, and visualization,we can bring our nirmanakaya vehicles

– our bodies – into alignment with thefive Dhyani Buddhas and the WisdomMothers and all that they represent.

Every living being, including all ofnature, is constantly seeking balance.Both our outer and inner worlds aremade up of the five elements: earth,water, fire, air, and space. When ourinner elements are in balance, we arefree of dis-ease as well as disease and

our bodies are in harmony. When theouter elements are in balance, theworld we experience around us is inharmony as well.

Each of the five Buddha families is asso-ciated with one of the five elements andby focusing on an elemental force orcalling upon the Buddha family associat-ed with each element we can stimulateand purify that element in our life.

T H E F I V E B U D D H A F A M I L I E SElement Family Dhyani Wisdom Color Wisdom Poison

Buddha Mother

Earth Jewel Ratnasambhava Locana Yellow Wisdom of Equanimity Pride/Arrogance

Water Vajra Akshobhya Mamaki White Mirrorlike Wisdom Anger

Fire Padma Amitabha Pandara Red Discriminating Wisdom Desire

Air Karma Amoghasiddhi Samayatara Green All-Accomplishing Wisdom Jealousy

Space Buddha Vairocana Dhatvishvari Blue Wisdom of Dharmadhatu Ignorance

As Vajrayana practitioners, we are moving toward experiencing all phenomena according to pure view. Whether in formal sittingpractice or moving about in our everyday life, we can mingle the view with whatever arises so that we truly experience everythingas the play of enlightened energy. In this article, Diane Avice du Buisson shares how to bring a contemplation of the five elements,five Buddha families, and five Wisdom Mothers to one’s traditional yoga asana practice.

ELEMENTALYOGA

BY DIANE AVICE DU BUISSON

(PEMA DROLKAR), NASHVILLE


Connect with the elementsBegin by sitting in a comfortable position with the spine straight. Slightly draw thenavel inward toward the back of the spine and let the pelvis slightly tuck under.Then, elongate from the base of your spine to the crown of the head.

Connect with the five elements and invite them to come into balance. Begin at thebase of the spine and connect with the earth, then move to the water element belowthe navel; next move upward to the fire in the belly; rise to the air element in thechest, and finally expand into the space element at the head and beyond.

As each element is activated, set an intention for the Buddha or Wisdom Motherfrom each family to be present. Stay connected to the five elemental forces and thefive families, inviting the wisdom of each Buddha to enter your central channel. Thecentral channel begins about four fingers’ width below the navel and runs up to thesoft spot on the top of the head.

Once your body is set with intention and the elements are acknowledged with the Buddha families present, we can introduce some movement and breath.

Chair Pose to Forward FoldUtkatasana to UthanasanaCome to a standing position. Bring bothfeet together and lower the arms downalong the outside of the legs. On aninhale, bend your knees as if you aregoing to sit back into a chair and keepthe heels on the floor. As the kneesbend, bring the arms up like bird wings,opening away from the sides of yourbody until the arms are beside the ears.The spine sinks in toward the front ofthe body and creates a gentle backbend.On the exhale, come into a forward foldby hinging forward while straighteningthe legs, arms lower like wings to thesides of your legs, and bring the hands asclose to the earth as possible. From theforward fold, on the next inhalation,bend the knees again and sit back as if

coming into a chair while keeping theheels on the floor. Exhale into the for-ward fold again.

Repeat this a minimum of three times.

Let your awareness settle into the water ele-ment just below the navel. Activate the flowof the water element with the rising andfalling movements, creating a wave of ener-gy. As you fold forward, imagine that youare submerging into water, and as you bendyour knees and lift your torso, you are float-ing back up to the surface cleansed and puri-fied. Become fluid with the breath andmovement while inviting the water elementto absorb, refresh, and stimulate.

Cobra Pose – BhujangasanaFrom the forward fold, bend your knees,place your hands onto the floor under

the shoulders, step back and lay ontoyour belly with your hands next to yourchest. Place your forehead on the floor.All five elements are represented withyour two hands, two feet, and the headall connecting to the earth. Tighten thebuttocks while pressing the upperthighs into the floor and inhale as youlift your upper body up, elbows huggingthe sides of your torso while gazingupward at the third eye between thebrows. Exhale and lower, placing theforehead back on the earth.

Repeat this a minimum of three times.

Become aware that the inner air and spaceelements rise upward into the outer air andspace elements, while the inner fire, water,and earth elements stay connected to theouter earth elements.


Child’s Pose – BhekiSit your buttocks back onto your heelswith the tops of the feet resting on thefloor. Bring your chest to your upperthighs, place your forehead downonto the earth, and lay your armsalong the sides of your legs. Connectwith your breath. Feel the expansionand fullness of the inhale and theemptiness of the exhale.

While focusing on the breath, connect withthe air element in the chest. Associate theinhalation and exhalation with the truenature of the mind – awareness and empti-ness. The inhalation expands the body, giv-ing you an opportunity to become moreaware of any tension you are housing –awareness; the exhalation contracts the bodyand pushes out or releases – emptiness andliberation. By placing your head on the earthand bringing your inner space element incontact with the outer earth element, youcan elevate feelings of spaciness orungroundedness.

Downward Facing Dog Adho Mukha SvanasanaExtend your arms overhead and placethe palms face down on the earth shoul-der-width apart. Keeping the handsfirmly in place, come up onto the kneesand separate the knees hip-width apart.Tuck your toes under and press the but-tocks up toward the sky while extendingthe legs as straight as possible. Workyour heels toward the floor and rotateyour shoulders away from the ears keep-ing the arms straight. If you feel toomuch pressure in the shoulders, bendyour knees until the pressure releases.Breathe fluidly through your nose whileyour mouth remains closed.

Hold for five to ten breaths. To repeat,lower into the previous pose to rest, thenslowly move into the position again.

Bring your awareness to the five extensionsof the body, the two arms, two legs, and thehead while associating with the five maleBuddhas, female Buddhas, and their wis-dom energies. Extend further by firmlygrounding the hands and feet into the earthand reaching the sitting bones into space.Fully separate the five fingers and five toeswhile lengthening the arms, legs, and theneck. Make a connection with the five sens-es while the head is light and suspended intothe air and space elements. Each extensionof your body is reaching out to make contactwith an elemental force while drawing in theblessings of the Buddhas. Activate, stimu-late, assimilate.

Pigeon PoseEkapada RajakapotasanaFrom this position, look forwardbetween the hands, bend your rightknee and bring the knee forwardbetween the hands. Sit onto your rightbuttock while placing the hands on theearth under the shoulders. Arch backand look at the point between thebrows. Hold this backbend for a fewbreaths and sink the spine into the frontof the body. When you are ready, hingeforward over the right leg by placingyour forearms on the earth, elbowsunder your shoulders, or place your headon the earth with your arms out-stretched above your head.

To change sides, step back into the pre-vious position, then bend the left knee,slip the left knee between the handsand repeat.

During the backbend segment, connect yourinner earth element with the outer earth ele-ment. As the upper body rises skyward,draw the fruits of generosity and equanimityfrom the earth element and make an offeringto the five Buddha families and the WisdomDakinis. Reestablish a connection with all ofthe elemental forces and surrender forwardinto the hip-opening segment.

Y O G A P R A C T I C E – J o i n i n g I n t e n t i o n


M e d i t a t i o n , B r e a t h , M o v e m e n t , a n d P o s t u r e

Hero Pose – Virasana (Option 1) orCow Pose – Gomukhasana (Option 2)

With Lion(ess) Pose – Simhasana

There are two options for positioningthe body for the next yoga practice.

OPTION 1: Come to your knees and sitback onto your heels with your feet andknees together. For a more intensestretch, separate your feet and place yourbuttocks on the ground between yourfeet. If this is too difficult, place a foldedblanket or pillows between your feet andsit your buttocks up onto the cushion-ing. Bring your knees together, or asclose together as possible. Place yourhands on your knees, slightly draw thenavel in toward the back of the spinetilting the pelvis under slightly andelongate the spine. Connect with thecentral channel of your body.

OPTION 2: Begin from a seated positionwith your legs extended straight out infront of you. Bend your left knee andplace the left foot next to the right but-tock, then bend the right knee and placethe right foot next to the left buttock,right knee on top of the left. The furtheryou move the feet out away from yourbody, the deeper the opening will be forthe hips. Both sitting bones are ground-ed as you place your hands on the topknee, balance your shoulders, and thenelongate the spine connecting with thecentral channel.

Switch legs after doing the techniquedescribed below an equal amount oftimes of both sides.

On an exhale, open the jaws and dropthe tongue down the chin as far as youcan. Pull the eyes upward, gazing at thethird eye between the brow. On theinhale, close the mouth and lower theeyes.

Repeat three to six times.

This Lion(ess) yoga practice increases thefire element and helps eliminate desire orattachment. It intensely stimulates the spaceelement and clears the mind. On the physi-cal level, it energizes the head, eyes, throat,and digestion.

Corpse – ShavasanaConclude your yoga practice by layingthe body down in a corpse position.Place the feet hip-width apart, allowthe feet to fall away from each other,and lay the arms along the sides of thebody with the palms facing the sky.Soften your breathing. Relax andrelease into the earth.

With the body in the position of a corpse,bring your awareness to impermanence.Withdraw your senses – pratyahara – andallow the prana generated from your prac-tice to penetrate and integrate.

Activating and purifying the inner ele-ments with sitting and moving yogameditations will bring the undeniableresult of creating more space in our bod-ies and this spaciousness loosens our gripon the physical and invisible aspects oflife. It is easier to identify with the ten-sions and blocks that occur in our grossphysical bodies than to realize when oursubtle, invisible bodies are stressed, shut-ting down, or not flowing. As the subtlebody of channels, elements, winds, andenergy centers are unlocked and cleared,we naturally experience increased gen-erosity, creativity, courage, love, compas-sion, sensitivity to others, mindfulness,and joy.

Space is the most mysterious, mostinvisible, and most open of all the ele-ments. Without space, there could be noearth, water, fire, or air. By creating morespace in our personal universe – thisbody – we are providing an irresistibleplayground in which the wisdom ener-gies can delight us as they enlighten us.

Diane Avice du Buisson teaches yoga duringthe annual Calm Abiding retreat at PadmaSamye Ling. This year’s event is Labor Dayweekend, September 2-6. For details, see theschedule on page 27. Diane has studied andpracticed yoga for 26 years and is the directorof Yoga Source in Nashville, Tennessee. Shehas an extensive background in Ashtanga yogaand has studied with the Venerable Khenpossince 1987. [email protected]


Three Words of Advice

There are three things Khenpo Tsewang has said to me thatstill resonate clearly in my ears:

1. “It’s never too late.” (This applies to anything! For example,it’s never too late to do practice, to have a rela-tionship with someone even if they are gone).

2. “The past has served its purpose.” (So it’scompletely ok to let it go).

3. Once when I called Khenpo Tsewang, I wasin a complete and totally unwanted rage withmy son about his ‘attitude’ about something Iwanted him to do. Khenpo told me, “It’s okay.Don’t worry. Go outside and look up at theblue sky. Let your mind open.”

With the deepest gratitude to the Khenpos –to the Buddha, Dharma, and Sangha – I offerthese healing words and love for the sake of allsentient beings.

– Marjorie Soule, Pema Dhechom, Chicago, IL

Relationship Advice: Relax into the Natural Unfolding

Many years ago, after the end of a difficult relationship, I hadthe opportunity to ask Khenpo Tsewang for advice.“Rinpoche,” I said, “I think I have bad relationship karma. All

I’ve ever wanted in a relationship is a spiritual partner, so thatour relationship could be a vehicle for our enlightenment anda blessing for others. And yet, it’s not happening. Is there any-thing I can do? Should I practice Vajrasattva to purify all mypast relationships? Should I dedicate merit to anyone I’ve everbeen in relationship with?” Then I started laughing, “Should I

pray to Tara, for heaven’s sake, what can I do?”

Khenpo laughed gently with me and said,“You could do that. Or... maybe best to justrelax in the natural unfolding of karma. Nopush, no pull. If you push, then the relation-ship will just bring suffering anyway. If yourelax, then the person who is karmically suit-ed to you can arise, when and where appro-priate. Until then, no worries. Let it come, letit go, let it flow.”

His words broke a spell of suffering that hadleft me disempowered for years. I had beenafraid I would somehow miss my destiny, or

miss “the right one.” I had stayed in relationships long after Ishould have, pushing to make them work. As I began to applyhis advice, I realized that I really enjoyed my life exactly as itwas. If conditions changed, I knew I could enjoy that too. Injust a few words, Khenpo Rinpoche’s advice dissolved mygrasping and gave me confidence in the natural flow of life,beyond hope and fear.

– Rita Frizzell, Pema Ting’dzin, Nashville, TN

For Vajrayana students, the relationship with the teacher is so important. Not only do we receive teachings, empow-erments and valued advice, but we also experience the living embodiment of the dharma, right in front of us.Sometimes when we least expect it.

This is the first of a regular column for students to share such glimpses of wisdom they receive from our teachers.The insight may come from a question and answer session in a group, it may be a private word of advice, or it maybe a moment you quietly observe. It can be a story or a few lines. If you think others would benefit, please sendyour submissions to [email protected]. Please include your dharma name and where you live.

glimpses ofwisdom

L E T I T C O M E ,

L E T I T G O ,

L E T I T F L O W .

— Khenpo Tsewang Dongyal Rinpoche


A few years ago when the Venerable Khenpos were visitingTennessee, they asked to be taken to a store to buy a thermosfor the road. So I took them to a Target store – remarkableenough in itself, since it’s not very often that robed lamas visitour Target stores in the south. Once inside, Khenpo Tsewangwas all business and joyful effort. He moved swiftly to locate thedepartment where he could buy a thermos for tea on the road.Khen Rinpoche lagged behind a little, taking in the colorful dis-play with enjoyment and murmuring, “Wowwwwww” fromtime to time. We found the correct aisle and after some consul-tation, they chose a thermos.

Then Khenpo Tsewang said, “Okay, let’s check out,” and forgedahead to the cash register. Again, Khen Rinpoche took his timecoming along. I stayed between the two, trying to make sure wedidn’t lose each other, but halfway to the checkout, Khen

Rinpoche was no longer behind me. I retraced my steps andfound him in the men’s shoe department, holding a white ath-letic shoe in his hands and lifting it up and down.

“Wow,” he said, “Rita, feel this. It’s so light.” I took the shoe andsaid, “Wow, it really is light, Rinpoche.” Then I looked at hisshoes and said, “Would you like to have a pair of these? Youmight enjoy having such light shoes and we’d be happy to buythem for you.” He took the shoe back and said, “Oh no, I don’tneed. I already have shoes.” He put the shoe back on the rackand turned to me brightly, “Maybe if I had FOUR feet.”

So many times since then, when I’ve been shopping and tempt-ed by some trinket, I think, “No, I don’t need. I already have.Maybe if I had four feet.”

– Rita Frizzell, Pema Ting’dzin, Nashville, TN

A Lesson in Contentment at Target


APR 30-MAY 2 • SAN JUAN, PUERTO RICO

Nyungne Retreat with Ani Lorraine.For further information contact Fernando González:[email protected], (787)755-2816 or goto www.geocities.com/padmasambhavapr.

MAY 14-16 • NASHVILLE, TENNESSEE

Nyungne Retreat with Ani Lorraine.For more information, contact Dolly Carlisle: [email protected], (615) 512-9071, or go to www.nashvilletibetbuddhism.com.

MAY 28–30 • PADMA SAMYE LINGMEMORIAL DAY WEEKEND RAISING THE

WIND HORSE ENERGY RETREATEmpowerment and Teachings on Golden

Dzambhala

In order to protect beings from poverty and mis-ery, the manifestation of the precious qualities ofthe buddhas appeared as the wealth deityDzambhala. Along with receiving the empower-ment of Golden Dzambhala with instruction forpractice, we will hold our annual springtime cele-bration, “Raising Up the Wind Horse Energy,”with colorful prayer flags that carry bodhichittainspiration, with the support of the wind, aroundthe world and beyond.Suggested Donation: PBC members $156; $65/day

Non-members $196; $76/day

MAY 30–JUNE 5 • PADMA SAMYE LINGKriya Yoga Workshop

You are welcome to participate in nurturing themandala of Padma Samye Ling for this and futuregenerations. Members, students, and friendswith skills to contribute are invited to come sharein this week of joyful and intensive activity. Areasof contribution where capabilities are needed areoutdoor landscaping, gardening, exterior paint-ing, and other preparations for opening the sum-mer season. Morning and evening practices willbe held.Donations are your time and effort.

JUNE 9–12 • TENNESSEE

Empowerment & teaching on Vajra Guru PemaThod Treng Tsal at Padma Gochen Ling June10–12. Public talk in Nashville June 9. For more information, contact Dolly Carlisle: [email protected], (615) 512-9071, or go to www.nashvilletibetbuddhism.com.

JUNE 18–23 • SAN JUAN, PUERTO RICO

Empowerment & teaching on Amitayus. For further information contact Fernando González:[email protected], (787)755-2816 or goto www.geocities.com/padmasambhavapr.

JULY 16–24 • PADMA SAMYE LINGSUMMER DZOGCHEN RETREAT

Machig Labdron’s Union of Dzogchen andMahamudra. Empowerment of Troma Nagmo

In this week-long retreat, Machig Labdron’s pithinstructions regarding the union of dzogchen andmahamudra will be presented together with herlife story. Machig (1055-1152 CE) was the directemanation of Yeshe Tsogyal, the wisdom dakiniwho played a crucial role in the establishment ofBuddhism, especially the Vajrayana, in eighthcentury Tibet. Yeshe Tsogyal was an emanationof the three kayas: inseparable from dharmakayaSamantabhadri and Prajnaparamita, fromsambhogakaya Vajravarahi and the five wisdommothers, and from nirmanakaya Tara and hertwenty-one emanations. The retreat will beginwith the empowerment of Troma Nagmo accord-ing to the terma of Tsasum Lingpa and a blessingtransmission from the Troma Nagmo cycle of HHDudjom Rinpoche.Suggested Donation: PBC members $380; $46/day


JULY 25–31 • PADMA SAMYE LINGSELF-DEVELOPMENT DZOGCHEN RETREAT

Terton Karma Lingpa’s Beholding Naked Awareness

In the course of this one-week retreat, theKhenpos will elucidate the dzogchen teachings

of Padmasambhava revealed in the 14th centu-ry by Karma Lingpa which directly introducenaked awareness and explain the meaning ofself-liberation in terms of view, meditation andachievement. Rigdzin Karma Lingpa was therenowned emanation of the translator Chog-roLu’i Gyaltsen, one of Padmasambhava’s twenty-five disciples, and a student of Shantarakshitaand Vimalamitra as well.Suggested Donation: PBC members $269; $46/day


AUGUST 1–7 • PADMA SAMYE LINGTibetan Language for Beginners

Develop Basic Conversation & Reading Skills

A seven-day course led by Archarya KarmaGongde and Philippe Turenne. This introductionto the basic structure and principles of Tibetangrammar will provide a base for continued learn-ing. Morning and afternoon classes for partici-pants will focus on conversational Tibetan,pronunciation, and basic reading skills, as well aspractical techniques for consulting Tibetan dic-tionaries. Students planning to attend are request-ed to please pre-register by July 4 in order to makepreparations of class materials, etc. Suggested Donation: PBC members $275.

Non members $332.

AUG 27–SEPT 1 • PADMA SAMYE LINGSHEDRA: The Four Philosophical SchoolsSeries, Part Three: Middle Way School

In this third year of our continuing investigationof Buddhist philosophy, we begin our study ofMadhyamaka or the Middle Way school.Madhyamaka – the direct teaching of the essen-tial nature free of all extremes – can be dividedinto two categories: True Reality madhyamikaand Word madhyamika. True Reality madhyami-ka is divided into ground, path and fruit; Wordmadhyamika into teaching and commentary.Commentary is divided into Prasangika and Sva-tantrika. Svatantrika is divided into Sautrantikamadhyamika and Yogacara madhyamika.

PA D M A S A M B H AVA B U D D H I ST C E N T E R

spring / summer 2005S C H E D U L E O F T E A C H I N G S


Yogacara madhyamika is associated with threeteachers called the Three Teachers of the East:Jnanagarbha, Shantarakshita, and Kamalashila.The Khenpos will be teaching from Shantarak-shita’s Madhyamakalamkara (The Ornament ofthe Middle Way).Suggested Donation: PBC members $268; $46/day


SEPT 2–6 • PADMA SAMYE LINGDeveloping Natural Vitality with Calm Abiding

Daily cycles of calm abiding meditation and HeartSutra recitation, yoga, whole foods, hiking andnature walks. Ven. Khenpo Rinpoches will giveintroductory instruction on shamatha andvipashyana meditation according to theMahayana. Diane Avice du Buisson will guidedaily morning and afternoon yoga sessions withattention to aligning and clearing the body. Eachyoga practice will combine yoga postures andfluid movement with an emphasis on breath.

Diane has studied and practiced yoga for 26 yearsand is the Director of Yoga Source in Nashville,Tennessee. She has an extensive background inAshtanga yoga and has studied with KhenchenPalden and Khenpo Tsewang Dongyal Rinpochessince 1987.Suggested Donation: PBC members $196; $46/day


SEPTEMBER/OCTOBERPORTLAND & BEND, OREGON

Teachings and dates to be announced. For more information contact: Portland: [email protected]: [email protected]

OCTOBER 8–10 • PADMA SAMYE LINGNyungne Retreat

The Nyungne practice of Avalokiteshvara(Chenrezig), the Buddha of compassion, is apurification achieved through silence and fasting.This profound teaching on eleven-facedAvalokiteshvara was transmitted through thestainless lineage of a great accomplished femalemaster, Gelongma Palmo. Practicing it with greatdevotion will increase peace, happiness and for-tune and fulfill all wishes in this life. In the nextlife it will bring rebirth in Dewachen, enjoying theglory of bliss and pleasure.Suggested Donation: PBC members $123; $43/day


Accommodations are available on a firstcome, first served basis as deposits arereceived. A deposit of 25% of the retreat fee isrequired to hold a place. Please bring towelsand bedding. Local lodging is available; call ore-mail for details.

2005 ACCOMMODATIONS RATESDormitory: $25 /nightSingle Rooms: $32 /nightPatrons Deluxe Apartments (if available):

Single $45 /night Double $80 /nightTriple $110/night

MEALS During program schedules, meals areincluded in the suggested donation for the daysof the program. Vegetarian Meals are providedthree times a day, with the main meal at mid-day. For other times or extra days, meal contri-butions are $12 per day or $5 per meal.

TRAVEL PSL is located in Delaware County inupstate New York. The closest airports areBinghamton (one hour) and Albany (two hours).From the airport, transportation is by rental car,taxi or bus.

PRE-REGISTRATION In order to facilitateplanning and preparations, pre-registration isrequested for all events at Padma Samye Ling. A10% discount for retreat contributions will beapplied to all deposits received one month priorto events. When possible, please send a 25%deposit to:

Padma Samye Ling, 618 Buddha Hwy., SidneyCenter, NY 13839, ATTN: Retreat Coordinators(607) 865-8068, e-mail [email protected]

PRE-REGISTRATION involves letting usknow the following: 1) Your name2) Are you currently an active PBC member?*3) Date of arrival4) Date of departure5) Accommodations request (Spaces are

reserved on a first-come basis as deposits arereceived.)

6) A 25% deposit. Thank you!

*MEMBER DISCOUNT Please note that themember donation applies to those who havecommitted to monthly or yearly membershipat any of the Padmasambhava Buddhist cen-ters. Membership is essential to the function-ing of the centers and PBC International.Suggested membership is a minimum of $25per month; this enables us to maintain andimprove the monastery as well as send infor-mation and newsletters regarding the pro-grams. We encourage all to join as members tosupport the growth of the Buddhadharma andthe Ven. Rinpoches’ work.

WORK SCHOLARSHIPS A limited numberof long-term work study programs are availableon a residential basis. Contact us for moreinformation, and let us know if you have par-ticular skills, such as cooking, carpentry, main-tenance, gardening, fine art painting, etc. Anapplication must be completed three monthsin advance of your expected arrival. For moredetails, contact Laia at (607) 865-8068 [email protected].

www.padmasambhava.org

R E T R E A T S A T

padma samye lingSummer Dzogchen Retreat, July 2004


New Center Boards Announced

Three of our centers have installed newboard members in the past year. Boardswork together with the VenerableKhenpos and sangha members to fulfillthe vision of PBC International at thelocal level. Please join us in welcomingthe following:

Puerto Rico: Coordinator, FernandoGonzalez; Co-coordinator, EnriqueGiraldo; Secretary, Pin-hui Li; Treasurer,Edna de Jesus.

Tennessee: Coordinator, Dolly Carlisle;Co-coordinator, Cathy Crooks; Secre-tary, Hunter Armistead; Treasurer,Ward Stein.

West Palm Beach, FL: Coordinator,Mary Shaw; Co-coordinator, Mimi Bailey;Secretary, Rodney Jones; Treasurer, ChrisRothman.

Books & Videos for the library

While the Shantarakshita Library atPadma Samye Ling has the entireTibetan canon and more on its shelves,current dharma books in English areneeded. Videos, Tibetan art books andpictorial books on Tibet are also desired.In-kind donations are tax deductible;contact Laia (e-mail and phone above).

The Cushion Project

The PBC North Carolina sangha isspearheading a generous effort to providecushions for the gonpa at Padma SamyeLing. Announced by Donna Davis at theNorth Carolina retreat last fall, the

intention is to provide 108 matchingmats and cushions (both round andsquare varieties). If you would like todonate to this project, send a check tothe address above, noting that it is for theCushion Project.

New Morning Dawn CD Series

Morning Dawn is PBC’s audio studyseries featuring teachings by theVenerable Khenpos. The first set, con-taining 3 CDs, was released last summer:“Commentary on Calling the Lama fromAfar: from the Tersar Ngondro by HisHoliness Dudjom Rinpoche.” Now twonew titles are available:

In “The Diamond Sutra,” Rinpoches layout the sublime Mahayana teachingsfrom the highest view during a two-dayteaching in Naples, FL, November 8-9,2003 (4-CD set).

pbc news618 Buddha Hwy, Sidney Center, NY 13839 • (607) [email protected] • www.padmasambhava.org

Work Study Opportunities

Imagine living, working, and practicing in a dedicated dharmaenvironment for a few months, right at the center of the teachers’mandala. It’s the opportunity of a lifetime to help uplift and devel-op the mandala of Padma Samye Ling, making an offering thatwill benefit others for years to come. Around fifteen long-termwork study openings are available on an ongoing basis, with activ-ities ranging from gardening to cooking, administration to aca-demics, carpentry to maintenance, and more. Contact us for moreinformation and let us know if you have particular skills.

Rinpoches are enthusiastic about completing the murals in thegonpa – one of the rare examples of traditionally painted muralsin the west. If you have fine art capability and would like to con-tribute to a lasting legacy, we hope you’ll apply. All applicationswill be reviewed (with priority given to early requests), so pleasecontact us as soon as possible. For more details or an application,contact Laia at Padma Samye Ling (contact information above).


Located just a five-minute walk from theocean in a lovely San Juan neighbor-hood, the PBC Puerto Rico center is ahub of study and practice in the Nyingmalineage. For His Holiness the DalaiLama’s visit last year, many improve-ments and embellishments to the build-ing were made, due to the blessings of ourteachers and the generosity and devotionof sangha members.

To continue the center’s ever-expandingdharma activity, it was determined that asecond floor should be added. The firstfundraising activity to fulfill this visionwas created by Dr. Iván Figueroa, a pedi-atric surgeon and acupuncturist and oneof the center’s founding members. Hegave a four-hour seminar, describing howthe Buddhist teachings he has receivedfrom the Khenpos have helped him andthe ways in which meditation canimprove the health of any person, regard-less of their age or religious (or nonreli-gious) affiliation.

The seminar, held at the Museo de Artede Puerto Rico conference auditorium,was based on the historical origins ofmeditation and its basic techniques andscientifically proven benefits for physical

and mental health and general well-being. Iván’s medical background wasuseful as he shared why it is so importantto reserve some time to relax the mindeach day, and in that way nurture our-selves by connecting to our inner peace.He explained that meditation promotespleasant, harmonious, and definablephysiological states in the body.

Throughout the seminar, Iván’s sense ofhumor made the atmosphere feel light ashe conveyed how human and natural it isto connect to our inner wisdom. He pub-lished a small booklet to serve as a sup-port tool for those starting to meditate.

The event raised more than $7,000 fromticket sales and private donations, andalso gave PBC Puerto Rico the opportu-nity to become better known in the com-munity. Bookstore items and informationabout the center and its practice schedulewere available.

May the wishes of our teachers be ful-filled without obstacles and may this mer-itorious activity bring joy and peace andbe of benefit to all sentient beings.

—Beba Febo (Pema Drolma), Puerto Rico

“The Four Boundless” is a one-CD talkgiven by the Venerable Khenpos dur-ing last year’s Calm Abiding retreat,laying out the four immeasurable qual-ities of lovingkindness, compassion, joyand equanimity.

In addition, the first two years ofRinpoches’ Shedra teachings are avail-able. Shedra is the traditional academ-ic component of the Nyingma lineage,currently focusing on the four philo-sophical schools of Buddhism.

To order, see the Chiso ad on page 31.

E-mail Addresses Requested

Are you on our e-mail list? If so, you’llbe the first to receive the latest newsfrom PBC, including the teachingschedule, new Tashi Deleg! issues, prac-tice invitations and more. If you’d liketo be added to the list, write to Laia [email protected], with the sub-ject line: Add to E-Mail List.

Online News

Whenever you’re wondering about theupcoming schedule, keep an eye on thePBC website for the latest postings.Plus, our online bulletin Tashi Deleg!offers news and dharma teachings. Goto www.padmasambhava.org and clickon Tashi Deleg!

Puerto Rico center reaches skyward


Subscribe to Pema Mandala.Pema Mandala is published twice a year by PadmasambhavaBuddhist Center under the direction of Khenchen Palden SherabRinpoche and Khenpo Tsewang Dongyal Rinpoche, and isdependent upon the generosity, devotion and joyful effort ofPBC friends and sangha members. As funds are available, PemaMandala can grow, extending the voice of the lamas and theprecious teachings of this lineage ever further.

All our readers are encouraged to subscribe in order to supportthe sounding forth of the Buddhadharma and our Rinpoches’work. Those who become Patrons or Sponsors of PemaMandala help us expand with more pages and color printing.

Thank you for your subscription!

I would like to subscribe to Pema Mandala.

Please designate my annual donation as:

■■ Subscriber – $10

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■■ Sponsor – $100

Name________________________________________________________

Address ______________________________________________________

City/State/Zip __________________________________________________

Telephone_____________________________________________________

e-mail ________________________________________________________

Please send with check, money order or cashier’s check to: Pema Mandala, 1716A Linden Avenue, Nashville, TN 37212

Advertise in Pema Mandala.Do you have goods or services that could benefit from exposureto our readers? Your ad in Pema Mandala not only reaches 2,500dharma practitioners, but it also helps support the work of theVenerable Khenpos and the spread of the Buddhadharma.

Ads are available in many sizes, with or without color. Anadvertising kit is being prepared.

For more information, contact Rita Frizzell: [email protected],(615) 463-2374, 1716A Linden Avenue, Nashville, TN 37212.

pbc centersFor more information about Padmasambhava Buddhist Centers, or to join yourlocal center, please contact the one nearest you.

New York New York City P.O. Box 1533, Old Chelsea Station, NY10011, (212) 683-4958

Padma Samye Ling 618 Buddha Hwy, Sidney Center, NY13839, (607) 865-8068, [email protected]

California Bay Area 2738 Del Monte Avenue, El Cerrito, CA 94530,(510) 412-3579

Delaware Newark 127 Tyre Ave., Newark, DE 19711 (302) 655-3364,[email protected]

Florida West Palm Beach & Mandarava House 1205 No. FederalHighway, Lake Worth, FL 33460, (561) 547-4711,[email protected], www.pbdc.net

Orlando 655 Wildmere Avenue, Longwood, FL 32750, (407)830-4458, [email protected]

West Florida P.O. Box 526, Sarasota, FL 34230-0526, (941)745-1147,[email protected]

Illinois Chicago 1945 Redwood Lane, Northbrook, IL 60062, (847)562-1390, [email protected].

Maine Harpswell 3 Jay’s Ledge Ln, Harpswell, ME 04079, (207) 833-2421, [email protected]

New Jersey Princeton c/o Lichtenstein, 21 Morven Place, Princeton, NJ08540, (609) 924-0682, [email protected]

New Mexico Albuquerque 10 Knight Lane SE, Albuquerque, NM 87123-9687, (505) 293-0244, [email protected]

N. Carolina Asheville 1525 A Greenville Hwy, Hendersonville, NC28792, (828) 697-8124, [email protected]

Oregon Portland 3717 SE Washington, Portland, OR 97124, (503)234-6480, [email protected]

Bend P.O. Box 161, Bend, OR 97709, (541) 388-3352, [email protected]

Puerto Rico San Juan Calle Valencia #108, Santurce, PR 00907, (787) 755-2816, [email protected],www.geocities.com/padmasambhavapr

Tennessee PBC-Tennessee & Padma Gochen Ling P.O. Box 120633,Nashville, TN 37212, (615) 385-4438,[email protected], nashvilletibetbuddhism.com

Wisconsin Madison 4105 Meyer Street, Madison, WI 53711, (608) 338-3643, [email protected]

Canada Quebec 9, rue Claire, St Sauveur des Monts Qc., J0R 1R2Canada, (450) 227-7955, [email protected]

India Padma Samye Chokhor Ling Nyingma BuddhistMonastery, SA-lO/9-KA,Sarnath, Varanasi, U.P. 221007, 011-91-542-259-5296

Orgyen Samye Chokhor Ling Nyingma Buddhist Nunnery,Sarnath, Varanasi

Padma Samye Jetavan Tibetan Nyingma Buddhist Center,P.O. Shravasti Bahraich, UP. 271801, 011-91-525-226-5417

Russia Moscow [email protected]. Petersburg [email protected] • Minsk,Belarus

Elista, Kalmykia Pema Tsokye Dorje Ling, The first Nyingmamonastery in Russian history

MORNING DAWN CD SETSStudy Series of Nyingma BuddhistTeachings by the Venerable KhenposCalling the Lama from Afar (3-disk set). . . . . . . . . . . $45

The Diamond Sutra (4-disk set) . . . . . . . . . . . . . . . . $58

The Four Boundless (1 CD). . . . . . . . . . . . . . . . . . . . $18

PADMA SAMYE LING SHEDRA The Four Philosophical Schools SeriesYear One: The Vaibashika and Sautrantika Schools

(8-disk set) . . . . . . . . . . . . . . . . . . . . . . . . . . . . . $150($108 for Shedra attendees)

Year Two: The Mind-Only School. . . . . . . . . . . . . . $150($108 for Shedra attendees)

CHANTING CDSSongs of the Lotus: Nyingma Sadhanasby the Venerable Khenpos & Lama Chimed. . . . . . . $18

Longchen Nyingthig Phowa (for the Ven. Khenpos’ students only – transmission required). . . . . . . . . . . $18

Mother of the Buddhas by Kirby Shelstad. . . . . . . . . $15

Tibetan Incantations . . . . . . . . . . . . . . . . . . . . . . . . . $18

RITUAL ITEMSChöd Drum & Cover . . . . . . . . . . . . . . . . . . . . . . . . . $65Damaru (hand drum) & Cover . . . . . . . . . . . . . . . . . $35Bell & Dorje set . . . . . . . . . . . . . . . . . . . . . . . . . . . . . $35Ani Bell & Dorje set (smaller size). . . . . . . . . . . . . . . $40Bell, Dorje, & Damaru (set) . . . . . . . . . . . . . . . . . . . . $50Long-Life Arrows . . . . . . . . . . . . . . . . . . . . . . . . . . . . $15Kapala. . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . $25

STATUESGuru Rinpoche statue, approx. 13”. . . . . . . . . . . . . $400Guru Rinpoche statue, approx. 8”. . . . . . . . . . . . . . $200Vajrasattva statue, approx. 8” . . . . . . . . . . . . . . . . . $200

INCENSESmall carved and painted incense burners . . . . . . . . $35Red Crystal Incense . . . . . . . . . . . . . . . . . . . . . . . . . . $10H.H. Dudjom Rinpoche Riwo Sangchod Incense. . . $10Lama Urgyen Dorje Tibetan Incense . . . . . . . . . . . . . . $5

FABRIC ITEMSSilk Pecha Covers . . . . . . . . . . . . . . . . . . . . . . . . . . . . $15Commemorative Stupa T-shirt. . . . . . . . . . . . . . . . . . $20

Bright yellow, navy blueKatags (white offering scarves) . . . . . . . . . . . . . . . . . . $5Shoulder Bags: jalla brocade silk in

various colors & designs . . . . . . . . . . . . . . . . . $20PSL Book Bag with logo . . . . . . . . . . . . . . . . . . . . . . $10

Dharma Treasures From PBC

Please contact us for shipping rates. Sales tax applies in New York. For more information, contact Pema Dragpa or Elizabeth at (607) 865-8068 or e-mail us at [email protected]. Padma Samye Ling, 618 Buddha Hwy, Sidney Center, NY 13839.Our online store is being renovated, so visit often and watch fornew items at www.padmasambhava.org/chiso.

PBC DHARMA SHOP

Lion’s Gaze: A Commentaryon Tsig Sum Nedek

Dzogchen teachings. ACommentary on The SpecialTeaching of the Wise andGlorious Sovereign by PatrulRinpoche and The Three Wordsthat Strike the Crucial Point byVidyadhara Garab Dorje. $20

Door to InconceivableWisdom & Compassion Mahayana Buddhist teachings:The Three Minds of the Buddha,The Seven Treasures, Refuge, TheEightfold Path, The Way of theBodhisattva, Meditation,Exchanging, The Five Paths. $18

Prajnaparamita:The Six Perfections This profound work illuminatesthe six paramitas (perfections) ofgenerosity, self-discipline,patience, joyful effort, concentra-tion, and wisdom in a universal,dynamic, and practical way forliving. $15

Praise to the Lotus Born:A Verse Garland ofWaves of Devotion Khenpo Tsewang Rinpoche’sepic ocean of praise, whichDudjom Rinpoche said wouldstand as a “stone monument” toGuru Padmasambhava. Hardcover $35; Soft cover $20

COMING SOON!The Light of the Three JewelsRinpoches present a clear intro-duction to view and practice inthe Nyingma lineage of TibetanBuddhism. The reprint of thispopular book features updateddesign and graphics.

Padmasambhava Buddhist Center618 Buddha HighwaySidney Center, NY 13839

Nonprofit OrgUS POSTAGE

PAIDNASHVILLE, TNPERMIT NO. 768

Best wishes for theWood Bird year

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