The Parinirvana of H.E. Kyabje Tsem Rinpoche
Words have power but sometimes they are just not enough. No obituary can articulate the profound sense of loss we feel at the passing of the great being and enlightened Guru, H.E. the 25th Tsem Rinpoche.
Everything Rinpoche did had a singular purpose: to ease the sufferings of others and gently shape their lives according to the Dharma. Many of us who have benefited from Rinpoche’s compassion now perceive a gaping emptiness in the part of our lives that he occupied.
Everything Rinpoche did was to benefit others. In this photo, Rinpoche is consecrating a special thangka of Mahasiddha Naropa with his handprint, and making fervent prayers for all who see this thangka to achieve liberation from samsara. Click on image to enlarge.
Yet, despite being recognised as a high incarnation, Rinpoche led a life largely bereft of the usual resplendence and spiritual majesty. This was a deliberate choice made by an enlightened being. Rinpoche had made the choice to be born lowly as an unwelcome child, a choice to be a teenager who had to overcome overwhelming odds to become an ordained monk, and a choice to be a young Rinpoche in a country that did not know how to serve a Dharma king properly.
It only follows that Rinpoche’s entry into parinirvana would seem similarly ‘ordinary’. The hallmarks of a true Buddha become clear, though, if we make a slight effort to look beyond the surface.
On one hand, Rinpoche’s passing was sudden and unexpected, leading some to assume that his ailments stemmed from the physical form that he manifested in. In reality, Rinpoche was extremely healthy, living a simple life free of all intoxicants and eating only small portions of food, and his last comprehensive medical check-up had cleared him of all ill-health.
On the other hand, those more well-informed about the ways of Buddhas know that enlightened beings are in complete control of all dimensions of their lives. This includes the physical state of their worldly bodies (the nirmanakaya body), the time and place of their birth, and the time and circumstance of their passing.
Enlightened beings appear in samsara for very specific reasons. Rinpoche had stated on many occasions that the purpose of his 25th incarnation was to uphold the purity of Lama Tsongkhapa’s lineage, to shield it at a time when it would come under assault, and to remove obstacles that threatened the sanctity of this sacred lineage.
Rinpoche devoted the later part of his life to upholding Lama Tsongkhapa and Dorje Shugden’s lineage, and sharing it with others. In this photo, Rinpoche is choosing gifts for all of the staff working in Tsem Ladrang at the time, and writing personalised messages for each one. Click on image to enlarge.
Ultimately, that purpose necessitated Rinpoche to absorb the obstacles and thereby remove them, as he left his worldly body under complete control.
Rinpoche had hinted on a number of occasions, even during public teachings, that his 25th incarnation would not remain long in our world. One such instance was in 2015, when the Venerable 7th Panglung Kuten took trance of the Dharma Protector Dorje Shugden in Kechara Forest Retreat for the first time. To perhaps the biggest live audience to have listened to him speak in person, Rinpoche said that in a few short years, he would no longer be around.
That statement was probably taken to be a general reminder to use our precious human lives meaningfully, just as the Lamrim counsels. However, it was one of the clearest indications that the sacred mission of the 25th Tsem Rinpoche would soon reach its fulfilment.
VIDEO: The Parinirvana of H.E. Kyabje Tsem Rinpoche
- A Divine Plan
- Transcending Pain
- The Final Act
- Return to Kechara
- The Fire Offering
- Holy Relics
- A New Beginning
- Swift Return Prayers
- Summary of Rituals
A Divine Plan
Tsem Rinpoche was known for his great compassion, tremendous generosity and extraordinary thoughtfulness. Rinpoche was considerate to such a degree that he would pay attention to even the smallest details that could make a person’s life better.
We saw this aspect of Rinpoche in the way he served his teachers such as H.E. Kensur Jampa Yeshe Rinpoche, ultimately offering up his own house so that the elder lama could have his own ladrang. We saw it again when Rinpoche protected the lineage of Dorje Shugden, sparing no effort in correcting misperceptions about this Dharma Protector practice, even at the cost of his own welfare and reputation.
Everyone who came into contact with Rinpoche received not only Dharma teachings, blessings and prayers but also gifts. Click on image to enlarge.
Even Rinpoche’s care for his students was legendary. Everyone who came into contact with Rinpoche received not only Dharma teachings, blessings and prayers but also gifts. Somehow, Rinpoche would know what a person needed most at the time, be it money, medicine, transportation or just a friend to hug.
And so, it would be uncharacteristic of Rinpoche to leave this world before making sure that his students, Kechara and all who depended on him were on good footing. In hindsight, it was clear that Rinpoche had prepared very well for his entry into parinirvana. The high lamas and monks who later came to Kechara Forest Retreat said the same thing.
In 2016, Rinpoche offered this statue to Venerable Geshe Lobsang Phuntsok, who was about to embark on a 3 year, 3 month 3 day Vajrayogini retreat. Click on image to enlarge.
A few years ago, Rinpoche began giving away most of his belongings including personal statues and precious holy objects. In Tibetan culture, this is a subtle signal that the lama will soon enter clear light, as he should depart the world just as he came into it, without possessions, leaving only a living legacy.
A few months before he manifested illness, Rinpoche gave precise instructions for the office area in Tsem Ladrang to be cleared out. At the time, this move seemed arbitrary because it didn’t make sense to empty out one section of the working area to overcrowd another.
Only after Rinpoche’s passing did we come to realise that Rinpoche had anticipated where his kudung (holy body) would be enshrined, and had created room for visitors, friends and students to commiserate during the wake as they awaited their audience with Rinpoche’s kudung.
Rinpoche always knew what a person needed most at any given time, be it money, medicine, transportation or just a friend to hug. Click on image to enlarge.
Entire sections of Dukkar Apartments were similarly depopulated, which made it easy when the time came to prepare accommodation for visiting high lamas and monks whom Rinpoche knew would come to offer prayers and pay respects. Rinpoche had also met with his changtsos to ensure that all administrative matters were in order.
Even the ground which was chosen for the funeral ceremony and Rinpoche’s outdoor relic stupa was commissioned by Rinpoche as early as September 2015.
These events and many similar ones are either a series of coincidences or the signs of a clairvoyant lama making provisions for his parinirvana. The latter is coherent with Rinpoche’s nature of taking onto himself as much as he possibly could without burdening others.
It was only after Rinpoche was satisfied that everything was in order that he manifested sudden illness. Then, following the path of the Buddhas and the great beings who came before him, Rinpoche began a slow march towards his own departure, with each step opening up vast opportunities and creating the stimulus for students and Dharma practitioners to engage in highly meritorious acts.
Turning Point
In July 2019, Rinpoche received news that His Holiness Kyabje Trijang Chocktrul Rinpoche was planning to confer a life entrustment initiation (sogtae) of Dorje Shugden. Upon hearing this news, Rinpoche’s face lit up with sheer joy. It was the sign that Rinpoche had long been waiting for, an indication that the time had come for His Holiness to rise and fully manifest the deeds of his previous lives.
The final offering that H.E. Tsem Rinpoche made to H.H. Kyabje Trijang Chocktrul Rinpoche – statues of Dorje Shugden’s four emanations and Setrap. Click on image to enlarge.
Rinpoche immediately dispensed instructions to make a series of offerings to His Holiness and to sponsor the food that would be served during the ceremony. In the days that followed, Rinpoche often asked if a public announcement of the event had been made. As the days stretched into weeks and no further news was forthcoming, Rinpoche manifested the first indications of being unwell.
Although the initial symptoms did not signal any life-threatening diseases, various physicians were consulted and medications were prescribed. There were interim signs of improvement but the symptoms persisted.
For the most part, everything went on regularly as it had for years at Tsem Ladrang. Rinpoche was working at the usual hectic pace, meeting students, giving teachings and overseeing various Dharma works while creating as much joy as one would find in a happy home.
However, by August 2019, it was clear that the increasing pain was exacting a toll on Rinpoche. Despite becoming physically weaker, Rinpoche worked right up until his hospitalisation, driven by sheer will and firm determination to create as much benefit as possible.
Rinpoche had his final meal in the Ladrang in the early hours of August 6th, 2019. At around 9 a.m., Rinpoche manifested acute pain. Shortly after, Rinpoche was rushed to a hospital in Kuala Lumpur.
Transcending Pain
To fully comprehend the depth of Rinpoche’s kindness, we must first try to grasp the tremendous suffering Rinpoche allowed his body to undergo. Rinpoche was hospitalised for an entire month, of which 29 days were spent in the intensive care unit (ICU).
In that time, Rinpoche was attended to by six different medical specialists, an indication of the severity of the multiple complications that Rinpoche manifested. Due to his critical condition, Rinpoche also underwent endless invasive procedures including intubation. This left Rinpoche unable to speak and barely able to move.
Still, not one to be defeated by circumstances, Rinpoche resorted to gentle hand gestures and silently mouthing words, and those attending to Rinpoche learned to guess what Rinpoche was trying to say. Often, it was to ask how a particular person was doing or to tell those in attendance to rest. Even in that critical state, Rinpoche’s thoughts were on the well-being of others.
We may ask ourselves why an enlightened being in full control of his body would allow himself to undergo such prolonged physical suffering. In this question itself, we get another insight into the vastness of Rinpoche’s compassion. Each day Rinpoche shouldered the immense pain was another day of opportunity for students and well-wishers to generate tremendous merits for themselves. It is highly meritorious for devotees to petition an enlightened being to remain, to supplicate a guru to live long, and to finally realise the urgency of tearing themselves away from samsaric distractions.
Students gathered nightly in Kechara House and Kechara Forest Retreat to engage in White Tara longevity pujas and mantra recitations to request Rinpoche to remain with us. Click on image to enlarge.
Coming Together
Rinpoche’s failing health gathered old friends and new followers, reunited members who had become estranged for myriad reasons, marshalled the devotion of students and inspired them to new levels of piety, and rallied a host of high lamas to Kechara.
As part of the pujas advised by H.H. Kyabje Trijang Chocktrul Rinpoche, a large White Tara statue was dedicated for Rinpoche’s long life. Click on image to enlarge
The outpouring of support from notable lamas was instant. His Holiness Kyabje Pabongka Chocktrul Rinpoche, His Holiness Drigung Kyabgön Rinpoche, His Eminence Drubwang Gangchen Rinpoche and Ven. Zawa Tulku Rinpoche offered guidance, pujas and prayers. Monasteries and Dharma communities around the world conducted pujas and held prayer vigils requesting Rinpoche to remain. Most pivotal of all, His Holiness Kyabje Trijang Chocktrul Rinpoche and the Dharma Protector Dorje Shugden (invoked through the Venerable 7th Panglung Oracle) provided important advice and much spiritual support at every turn.
Students came together, pushing aside all interferences to their practice. They focused on prayers with pure motivation. They confessed mistakes and negligence of their spiritual commitments, engaged in purification practices, made offerings of body, speech and mind, and earnestly petitioned for an enlightened being to remain with us.
10 other White Tara statues were offered to high lamas and senior geshes, including H.E. Domo Geshe Rinpoche and H.E. Kensur Rinpoche Lobsang Phende of Shar Gaden Monastery. Click on image to enlarge.
Over 2,500 meals were offered to the homeless, dedicated to Rinpoche’s long life and swift recovery. Click on image to enlarge.
The process intensified their faith in the Dharma. It created an occasion for people to contemplate impermanence, to recognise the frailty of life and the foolishness of samsaric pursuits, and to strengthen their resolve to practise spirituality.
While costly to himself, Rinpoche’s suffering created the perfect conditions for Dharma to flourish.
A Glimmer of Hope
For three weeks, Rinpoche treaded a tightrope strained between life on one side and death on the other.
H.H. Kyabje Trijang Chocktrul Rinpoche conferred the Dorje Shugden life entrustment initiation on September 15, 2019. Click on image to enlarge.
In mid August, we received the much anticipated news that the Dorje Shugden life entrustment initiation by H.H. Kyabje Trijang Chocktrul Rinpoche had been publicly announced. A few days later, Rinpoche’s condition stabilised. On 28th August, Rinpoche’s recovery allowed doctors to remove the ventilator tube. While still weak, Rinpoche was now able to speak again.
Rinpoche’s first words were not about himself. They were words of gratitude, care and encouragement for the doctors and nurses.
Rinpoche was even able to articulate in detail how some of the nurses behaved kindly towards him. They were surprised because Rinpoche had seemed to drift in and out of consciousness over the weeks from the strong sedation, and yet Rinpoche was fully aware of what had been happening around him.
Rinpoche also joked and teased the attending doctor and spoke to her encouragingly for about 45 minutes. This was a reversal of roles because it is normally the doctor who is expected to lift the spirits of a critically ill patient. But this was Tsem Rinpoche.
Then, Rinpoche pointed out some ways the hospital could ease the psychological stress on ICU patients. For instance, Rinpoche observed that there were no clocks in the ICU rooms. In a windowless room without a clock, little distinguishes one hour from the next. It is easy for a sense of dormancy to set in, stagnating hope. That hope can often tilt the delicate balance for seriously ill patients who are at risk of giving up due to sheer pain and exhaustion. Rinpoche wanted to ensure that ICU patients had everything they needed to keep hope buoyant.
Rinpoche asked the doctor how many clocks she would need for the ICU. She said 10. Rinpoche offered to sponsor 15 and immediately gave instructions for the clocks to be bought quickly, with batteries installed and wall hooks attached, ready to be mounted.
The ICU doctor later revealed that the 45-minute conversation with Rinpoche was a life-changing experience. She was a highly competent, passionate and dedicated doctor but the ICU, where death comes knocking almost daily, had left an indelible psychological impact. Rinpoche’s uplifting words empowered her already kind heart. Today, Rinpoche’s picture sits at the centre of the doctor’s shrine.
Then, Rinpoche spoke to a few close students and gave words of advice and some assignments, including instructions to convey a message to H.H. Kyabje Trijang Chocktrul Rinpoche. By the time Rinpoche had finished, he was exhausted and needed assistance to breathe properly. It would have been better for Rinpoche to rest before straining to have such lengthy dialogues with several people. But Rinpoche expressed a sense of urgency to speak, as though he knew that they would be his final set of instructions.
The Final Act
As the days stretched into September, Rinpoche manifested complications which baffled the doctors. Rinpoche had been steadily improving but there now seemed to be a reversal and they could not pinpoint the cause of the rapid deterioration.
At around this time, Rinpoche began displaying a different demeanour. There was no doubt that Rinpoche was still in tremendous physical pain. However, now the pain did not manifest as winces and grimaces. Instead Rinpoche was silent and his mind, impenetrable. It was as if the pain had no effect on Rinpoche’s mind. Instead, there were signs that Rinpoche was in a state of meditative bliss.
At 9.49 p.m. on the 4th of September 2019, having satisfied himself that he had fulfilled all the duties his 25th incarnation arose to do, Tsem Rinpoche ceased all the bodily functions of his nirmanakaya form and entered into thukdam.
Entering Thukdam
While Rinpoche made it a point to hide his spiritual calibre out of humility, his enlightened nature became evident upon his passing.
The body of an ordinary person becomes cold upon death. It takes only a few hours for rigor mortis to set in and for visible skin discolouration to occur. Decomposition soon follows.
However, Rinpoche was no ordinary person. Though declared clinically dead, Rinpoche’s consciousness remained in his physical body in the state of thukdam. This is a state of meditation practised during the period of death, where the Buddhist master’s consciousness abides in clear light, an indication of his high attainments.
Rinpoche was graceful in thukdam. While lying in meditation, Rinpoche’s posture was regal and poised, and his demeanour was blissful and relaxed. Rinpoche’s skin remained soft and taut, and his limbs were flexible. There was a glow on Rinpoche’s face and the tremendous presence that he exuded in life remained.
For two days, Rinpoche’s body remained palpably warm, especially at the heart. Even the doctors who were not familiar with the Tibetan Buddhist concept of death meditation noticed it and were amazed.
After Rinpoche entered clear light, monks and students immediately performed prayers beside Rinpoche’s holy body. Click on image to enlarge.
In the meantime, students of Tsem Ladrang and attending monks immediately commenced prayers beside Rinpoche’s holy body. In Kechara as well as in monasteries and Dharma centres in India, Nepal, Tibet, Europe and the United States, ordinary people and learned monks began chanting traditional prayers to generate merits for Rinpoche’s swift return.
When a high lama is in thukdam, care is taken that his holy body is undisturbed so as not to disrupt his meditation. This continues until the lama displays his emergence from meditation by manifesting a drop of blood from the nose and from the secret organ. And so, Rinpoche’s holy body was carefully covered with his chögo and attendants kept vigil as prayers were recited softly around the clock.
On the afternoon of 6th September 2019, Rinpoche signalled his emergence from thukdam. This was the final sign that Rinpoche’s enlightened consciousness had left his nirmanakaya form and that his parinirvana was complete.
Monasteries around the world performed traditional prayers to generate merits for Rinpoche’s swift return. Click on image to enlarge.
Monasteries around the world performed traditional prayers to generate merits for Rinpoche’s swift return. Click on image to enlarge.
Monasteries around the world performed traditional prayers to generate merits for Rinpoche’s swift return. Click on image to enlarge.
Monasteries around the world performed traditional prayers to generate merits for Rinpoche’s swift return. Click on image to enlarge.
Monasteries around the world performed traditional prayers to generate merits for Rinpoche’s swift return. Click on image to enlarge.
Monasteries around the world performed traditional prayers to generate merits for Rinpoche’s swift return. Click on image to enlarge.
Return to Kechara
Out of tremendous consideration and to ensure that his students were not left on unfamiliar terrain, Rinpoche had with great love, furnished guidelines on what was to be done after his parinirvana. These included what pujas were to be performed and by which monasteries, instructions related to Rinpoche’s kudung, whom to consult during the search for his reincarnation, how to raise the young incarnation and many more directions of a similar vein. These guidelines had been given by Rinpoche personally in the years leading up to his parinirvana. Because of that foresight, Rinpoche’s students were able to accord Rinpoche’s kudung the proper and traditional accession now that the time had come.
Preparations began in earnest to escort Rinpoche’s kudung back to Kechara Forest Retreat. Assisted by Rinpoche’s attendants, the monks attended to Rinpoche’s kudung according to monastic traditions, including the ritual washing with special substances.
Hundreds of people gathered at Kechara Forest Retreat to escort Rinpoche’s kudung home.
Click on image to enlarge.
By now, news of Rinpoche’s parinirvana had spread and Kechara Forest Retreat was teeming with people. High lamas, geshes and monks came from afar, old students returned from all corners of the world, and many people who had witnessed the magnitude of Rinpoche’s work came in droves to be part of a very important spiritual phenomenon.
On the afternoon of 8th September 2019, Rinpoche’s kudung was escorted back to Kechara Forest Retreat. In the middle of a convoy of vehicles driven by Rinpoche’s close students was Rinpoche’s carriage, adorned inside and outside with silks, brocades, ribbons, flowers as well as a host of offerings. Inside, an attendant offered billowing incense while reciting the Lama Chöpa.
Rinpoche’s kudung arrived at Kechara Forest Retreat at approximately 5 p.m. From the gates, monks, sponsors, students and friends, holding incense, flowers and khatas, lined the path leading to the Ladrang. A slow and sombre parade escorted Rinpoche home. Sadness was undeniably in the air and yet there was a certain dignity and majesty that usually accompanies the victorious march of kings and nobility, not corteges.
Escorting Rinpoche’s kudung home. Click on image to enlarge
The Wake
Kechara Forest Retreat thronged with mourners. It was a clear indication of how beneficent Rinpoche’s life had been, how profoundly his teachings and Dharma activities had touched lives, and how well he had upheld Lama Tsongkhapa’s lineage.
Students and friends patiently queued for hours to pay their final respects.
Click on image to enlarge.
Over the course of three decades, Rinpoche had single-handedly built a monastic outpost on a land not known for its practice of Vajrayana, nurtured a school of practitioners, and painstakingly shaped Kechara into a nerve centre of Lama Tsongkhapa and Dorje Shugden’s lineage.
It was a nigh impossible mission and this prodigiousness was not lost on the lamas, geshes and monks who came to bid Rinpoche farewell and to support Kechara in its time of need. For some, it was to finally have an audience with an esteemed lama whose great works they had witnessed. For others, it was a reunion with an old friend whom they had not seen since Rinpoche left his beloved monastery to bring Dharma to uncharted territory.
A final audience with Rinpoche. Click on image to enlarge.
Rinpoche’s wake stretched to almost three weeks as Buddhist luminaries made their way to Kechara Forest Retreat to present offerings and prayers. The monks who came from Shar Gaden, Serpom, Phelgyeling and Segyued monasteries, and the representatives from Trisur Ladrang and Gangchen Ladrang were vital in the rituals pertaining to Rinpoche’s parinirvana.
The erudite Ven. Geshe Jangchup Gyaltsen from Italy, Shar Gaden’s Chantmaster Emeritus Gen Usula Lobsang Jinpa, and the acting Abbot of Phelgyeling Monastery, Gen Lobsang Palden were instrumental in advising on all aspects of the ceremonial preparations. Ven. Zawa Tulku Rinpoche who has always been a close friend of Kechara came from Canada to help and stayed till the very end. The Ven. Gameng Oracle and Lama Thubten Phurbu made the long journey from USA and China to pay their respects. Chojila, the Ven. 7th Panglung Oracle, arrived from Taiwan just two days after Rinpoche’s parinirvana and provided invaluable guidance and support throughout the traditional 49-day period. The grand Abbot Emeritus of Shar Gaden Monastery, His Eminence Kensur Rinpoche Lobsang Phende, came in spite of his advancing years and busy schedule to perform the fire offering ceremony and to preside over all rituals.
Leading representatives from different monasteries came to pay their respects at the wake. Click on image to enlarge.
H.E. Kensur Rinpoche Lobsang Phende pays his respects to Rinpoche’s kudung. Click on image to enlarge.
The wake was not merely a Tibetan affair by far. Rinpoche’s works were also well recognised in Malaysia. Leading Theravadan monks including Ven. Datuk K. Sri Dhammaratana Nayaka Maha Thero – the Chief Sangha Nayaka (Chief High Priest) of Malaysia, and Ven. B. Sri Saranankara Nayaka Maha Thero – the Adhikarana Sangha Nayaka (Chief Judiciary Monk) of Malaysia came to offer prayers and to have an audience with Rinpoche’s kudung. Similarly, government officials came to pay their respects and to recognise Rinpoche’s contribution to the nation of Malaysia and her people.
Ven. Datuk K. Sri Dhammaratana Nayaka Maha Thero – the Chief Sangha Nayaka (Chief High Priest) of Malaysia – and his entourage from Buddhist Maha Vihara in Brickfields pay their respects to Rinpoche’s kudung. Click on image to enlarge
Ven. B. Sri Saranankara Nayaka Maha Thero – the Adhikarana Sangha Nayaka (Chief Judiciary Monk) of Malaysia – and his entourage from Sri Jayanti Buddhist Temple in Sentul perform traditional prayers at Rinpoche’s wake. Click on image to enlarge.
Blessed Activities
Commencing the construction of Rinpoche’s funerary stupa. Click on image to enlarge.
In the meantime, work was underway in an erstwhile vacant plot of land that Rinpoche had prepared five years ago. At the centre stood the Stupa of the Holy Body – a traditional funerary stupa or bul-khang – that took form very quickly, representing the sacred mandala of a holy being. The surrounds were beautifully ornamented with symbols of auspiciousness, long flowing silks, brocades, victory banners and Rinpoche’s favourite flowers.
The high lamas composed beautiful swift return prayers, deep in meaning and moist with reverence. The luminaries who wrote prayers to supplicate Rinpoche to return swiftly were H.H. Kyabje Trijang Chocktrul Rinpoche, H.E. Drubwang Gangchen Rinpoche, H.E. Kyabje Zemey Chocktrul Rinpoche, H.E. Lama Thubten Phurbu Rinpoche, H.E. Anor Tulku Ngawang Lobsang Choekyi Gyaltsen, H.E. Khen Rinpoche Jhampa Khetsun of Serpom Monastery, Venerable Geshe Tsultrim Tenzin and Venerable Geshe Lobsang Choedar.
At the request of Lama Gangchen Rinpoche, Lama Thubten Phurbu also composed a Guru Yoga Practice of Tsem Rinpoche — a complete seven-limb prayer recognising Rinpoche as being one in nature with Heruka, and the embodiment of all refuge.
Many rituals of Yamantaka, Vajrayogini and Vajrasattva were performed daily during the 49-day period. Click on image to enlarge.
And so, while this period was underscored by grief and mourning, it was also a tremendous celebration of Dharma. Old and new students streamed into KFR each day to volunteer their help in the kitchen and prayer hall, or to attend to visitors while others worked around the clock to prepare the fire offering site. There were daily pujas and offerings — as advised by H.H. Kyabje Trijang Chocktrul Rinpoche, the laity performed Dorje Shugden pujas and smoke offerings around the clock while the sangha engaged in special Vajrasattva rituals composed by the Third Thuken Losang Chökyi Nyima. These were the main practices observed during the entire 49 days.
The holy sangha members who were there to support Kechara during this most crucial time. We are extremely grateful for their compassionate assistance. Click on image to enlarge.
Kechara Forest Retreat was awash with a sea of maroon and saffron robes mingling with the whites and greys of Kechara pastors and members. The fragrance of sandalwood and juniper pervaded the air. A blanket of sonorous chants, tinkling of bells and drumming of damarus drifted over the open expanse of KFR.
In his parinirvana, Rinpoche had created the occasion for students and devotees to participate in virtuous work and create merit. It also revealed Kechara to be a modern yet authentic wellspring of Lama Tsongkhapa’s lineage. Though it was a lamentable time for Rinpoche’s students, it was also their finest hour, as seeds long planted and nurtured by Rinpoche blossomed into a glorious display of guru devotion.
The Stupa of the Holy Body was completed quickly and smoothly.
Click on image to enlarge.
By the time the high lamas and monks left Kechara, they had recognised that one of the main practices of Rinpoche’s students was Guru Devotion, the elusive foundation for spiritual attainments, and the soundest pillar that would keep Lama Tsongkhapa’s teachings high and untainted. They also remarked that Kechara had outdone itself and risen to the occasion in ways that met with the highest ideals of the Gelug tradition.
The Fire Offering
Rinpoche’s final earthly journey culminated in the king of all Tibetan Buddhist rituals — the Fire Offering of the Holy Body or kudung zhugbul.
Drawing the Eight Auspicious Signs. Click on image to enlarge.
On the eve of the ceremony, the final touches were made to Rinpoche’s palanquin. The Eight Auspicious Signs were drawn on the path leading to the hallowed site. Pujas were conducted as students and devotees sought a final audience with Rinpoche’s kudung.
That night, the sound of a pair of long horns pierced the air, each deep and resonating note merging into another, summoning all corporeal and ethereal beings to assemble the following day to bear witness to the final dissolution of the 25th Tsem Rinpoche’s holy body.
Amidst clear skies on the morning of 29th September 2019, Rinpoche’s palanquin made its way to the Stupa of the Holy Body, led by H.E. Kensur Rinpoche Lobsang Phende and flanked by attendants, close students and Kechara’s pastors. Leading the retinue were the lamas, monks and sponsors while devotees and friends lined the path.
Rinpoche’s kudung is escorted to the Stupa of the Holy Body.
Click on image to enlarge
Upon arrival, Rinpoche’s kudung was enshrined in the Stupa with Rinpoche’s head facing the eastern direction. The Stupa was sealed and then the prayers began.
The Ceremonial Offering of the Holy Body to the Fire involved the transformation and consecration of Rinpoche’s kudung as the Buddha Vajrasattva and the Stupa as his divine mandala, or abode.
Ven. Geshe Jangchup Gyaltsen offers traditional substances into the fire.
Click on image to enlarge
During the ceremony, 13 special substances were offered into the fire, each with a particular significance: sticks of wood; oil (or melted butter); black sesame seeds; durva grass; rice; tsampa (roasted barley flour); kusha grass; white mustard seeds; unhusked wheat; barley; dried peas; husked wheat; and finally puffed rice mixed with dried fruit and other ingredients. These were offered directly to Tsem Rinpoche who was one in nature with Vajrasattva, the manifestation of the purity of all the enlightened beings. As the ceremony drew to a close, Vajrasattva was bid farewell as he returned to his Pure Land. This was symbolic of Rinpoche returning to the dharmakaya.
In Tibetan Buddhism, it is believed that when a great being enters parinirvana, the gods and elementals celebrate. Some because they rejoice in the completion of an enlightened being’s work and others because they celebrate the possibility of the great being visiting their celestial realms. And they do this through manifesting auspicious omens and rainbows in the sky.
The fire burned fiercely, a clear indication that the Stupa of the Holy Body had been constructed well and according to tradition. Click on image to enlarge
Auspicious Signs
The first column of smoke headed straight for the pavilion where Kensur Rinpoche and the sangha were seated. Click on image to enlarge
As the Fire Offering Ceremony commenced and smoke from the furnace reached for the sky, miraculous signs began to appear.
Those present witnessed the first column of smoke heading straight for the pavilion where Kensur Rinpoche and the sangha were seated. The smoke swirled around all those in robes, as though honouring the assembly of realised lamas and monks.
The second column of smoke headed to the south, a direction which could prove to be instructional in the search for Rinpoche’s reincarnation.
A third column of smoke went out to Rinpoche’s students and friends seated in two separate pavilions, enveloping all who were present in sacred embrace and bestowing the highest blessings.
Finally, a fourth column of smoke went straight towards the heavens and remained steadfast in that direction for the rest of the event.
The thangka of Dorje Shugden (far right) fluttered vigorously throughout the Fire Offering Ceremony. Click on image to enlarge
In the monks’ pavilion, a thangka of the Dharma Protector Dorje Shugden fluttered vigorously while the remaining thangkas of Buddha Shakyamuni, Lama Tsongkhapa, Manjushri and Setrap remained still.
A rainbow halo appeared around the sun with the silhouette of Dorje Shugden at the centre. Click on image to enlarge.
High up in the sky, a cloud appeared with an image of a Buddha in meditative equipoise. A few moments later, a rainbow halo appeared around the sun and at its centre was the silhouette of Dorje Shugden.
Thousands of miles away, a rainbow was seen arching over the grounds of Tsem Ladrang in Nepal. Another massive rainbow was witnessed over Shar Gaden Monastery in India. This rainbow remained for hours. In all three cases, the skies were clear with no rain or drizzle.
An eagle was seen circumambulating the Stupa of the Holy Body nine times. It glided away and then returned to circumambulate again. This was immensely auspicious because according to Tibetan Buddhist customs, the eagle is believed to be a mythical emanation of the primordial Buddha Vajradhara. The monks remarked that Vajradhara himself was presiding over Rinpoche’s return to the dharmakaya.
As the Fire Offering Ceremony commenced, a cloud appeared with an image of a Buddha in meditative equipoise. Click on image to enlarge.
Up in the sky appeared a cloud in the shape of the Dharma Protector Dorje Shugden. Click on image to enlarge.
A large rainbow appeared over Shar Gaden Monastery and remained there for hours. Click on image to enlarge.
When the ritual concluded that evening, Kensur Rinpoche remarked that the entire ceremony had been conducted very well. That night, as a cool rain fell over Kechara Forest Retreat, one of Rinpoche’s close students dreamt of Heruka and Vajrayogini, and amidst sounds of monks and laypeople chanting, he heard Rinpoche laughing and saying, “Good. It went very well.”
The following morning, Rinpoche’s students woke up to even more signs. Clusters of yellow mushrooms had sprouted all around the Stupa. This would continue for several days. Later, Rinpoche’s favourite flowers were seen growing on the consecrated ground.
These signs were Rinpoche’s way of assuring his students that he would return in the future when the time is right. This is as the Buddhas and Bodhisattvas have manifested for thousands of years.
Mushrooms were seen sprouting around the Stupa. Click on image to enlarge.
Plants were found sprouting around the Stupa. Click on image to enlarge.
Holy Relics
The fire burned steadily for days. It was only on October 7th, 2019 that the Stupa had cooled sufficiently to be opened. As the dismantling proceeded according to tradition, the most definitive signs of Rinpoche’s spiritual realisations were revealed.
Lama Thubten Phurbu symbolically begins the dismantling of the Stupa of the Holy Body. Click on image to enlarge.
Amongst Rinpoche’s ashes and bones were literally hundreds of tiny pearl-like objects, perfectly shaped and white in colour. The lamas immediately recognised them to be precious white relic pills (ringsel in Tibetan or sariras in Sanskrit).
These white relic pills do not emanate from flesh and bone. In Tibetan Buddhism, it is said that high lamas distil their enlightened energies and transform them into these pills during cremation. The relics contain all the essence of the lama’s spiritual power and are regarded as equivalent to his living body. The sheer quantity of relics that Rinpoche left behind was a clear indication of Rinpoche’s high attainments.
Hundreds of white relic pills were found amongst Rinpoche’s bone and ashes.
Click on image to enlarge.
A number of Rinpoche’s teeth were also found intact and untouched by the fire. The Lord Buddha had manifested the same signs. The Buddha’s tooth relics are regarded so highly that seats of kingdoms have been moved because of them, wars fought over them, and grand palaces built to accommodate them.
Incidentally, Rinpoche’s name is derived from Tsem Monastery, with ‘tsem’ being the honorific word for ‘tooth’. The monastery was the custodian of Lama Tsongkhapa’s tooth relic, and Rinpoche was recognised by H.H. the 14th Dalai Lama and Dorje Shugden as having hailed from this monastery in one of his previous incarnations.
Rinpoche’s precious relics were temporarily enshrined in three clear stupas and his holy remains in three specially prepared vessels or bumpas adorned with tantric clothes and five-coloured silks. Later that afternoon, Rinpoche’s relics and holy remains were invited back to the Ladrang.
Rinpoche’s holy remains were temporarily enshrined in three specially prepared vessels adorned with tantric clothes and five-coloured silks. Click on image to enlarge.
The bricks and masonry that were used to build the Stupa were also gathered and preserved. They were no longer ordinary raw materials but receptacles of a Buddha’s enlightened energy which will be used in the construction of Tsem Rinpoche’s relic stupas and incarnation chapel.
Last and most important of all, the high lamas uncovered the sand mandala at the base of the Stupa to inspect the signs Rinpoche had left behind that could aid in the search for his next incarnation. Kensur Rinpoche, Chojila and Lama Thubten Phurbu supervised the uncovering of the sand mandala and what they saw pleased them considerably.
Overhead, a light drizzle peppered through a clear sky and a pair of eagles were seen circumambulating the holy site.
The high lamas and Rinpoche’s changtsos inspect the signs that Rinpoche left behind in the sand mandala. Click on image to enlarge.
Rinpoche’s precious relics and holy remains were invited back to the Ladrang.
Click on image to enlarge.
A New Beginning
On the 12th of October 2019, Rinpoche’s holy relics were invited to Wisdom Hall, the main prayer hall in Kechara Forest Retreat. During this auspicious occasion, students, friends and the general public were given the opportunity to make offerings and to have audience with Rinpoche. Many who had never met Rinpoche in the flesh were able to create a karmic connection with Rinpoche then, plant the seeds to meet with his next incarnation, and thereby alter the trajectory of their future lives.
On this auspicious day, the assembly of sangha and laity performed Heruka Guru Puja with abundant tsok offerings.
Click on image to enlarge.
With this, the play of a Mahasattva’s finest act of compassion reached its denouement. It was years in the planning and took months to enact.
Rinpoche’s manifestation of illness and eventual entry into clear light was his final act of supreme compassion. By allowing his body to be broken and eventually expire, Rinpoche absorbed the obstacles that had plagued the propagation of Lama Tsongkhapa’s pure lineage, as well as the individual and collective karmas of countless individuals. For 79 days, Rinpoche turned himself into a focal point of deep devotion and intense practice, and set the stage for devotees to create immeasurable merits. Many would emerge from this retreat, spiritually matured.
And so, even as we lament the absence of the beloved Guru, we must also recognise the tremendous blessings we have received from a Buddha who came and lived closely amongst us for a while.
Rinpoche’s holy relics were invited to Wisdom Hall in Kechara Forest Retreat.
Click on image to enlarge.
Rinpoche’s holy relics. Click on image to enlarge.
All true Buddhist practitioners are familiar with the Lord Buddha’s first teaching, The Four Noble Truths — the truth of suffering; the truth of the cause of suffering; the truth of the cessation of suffering; and the truth of the path to the cessation of suffering.
Of the Four Noble Truths, perhaps the most difficult to grasp are the third and fourth. And so a great being came in his corporeal form to articulate these teachings by example.
Making offerings to Rinpoche’s holy relics. Click on image to enlarge.
When we reflect on the life of our Guru, His Eminence the 25th Kyabje Tsem Rinpoche, we realise that our trust in the Dharma need not be based on sheer faith and fables. We can see the truth of the Buddha’s teachings in the way Rinpoche lived and in the way he passed into parinirvana.
And in bidding farewell, Rinpoche left us with a final precious lesson. Everything is impermanent — our problems are impermanent, our anguish is impermanent, our suffering is impermanent, being trapped in samsara is impermanent. Similarly, our separation from our beloved Guru is impermanent. And so, let us abide in Rinpoche’s teachings and uphold all the practices Rinpoche imparted, until we meet Rinpoche again, soon.
Swift Return Prayers
By tradition, upon a lama’s parinirvana, his disciples request the high lamas to compose special Swift Return Prayers. These prayers are worded especially to rouse the lama’s radiant consciousness to take rebirth and, more importantly, to reveal signs of his new incarnation.
Hence, on September 4th, 2019, members of Tsem Ladrang formally made requests to the king of our lineage, His Holiness Kyabje Trijang Chocktrul Rinpoche, to compose such a prayer. Other lamas have also composed prayers because the return of Rinpoche’s incarnation is of paramount importance for the lineage. In total, eight Swift Return Prayers have been composed to date.
Tsem Rinpoche’s Swift Return Prayer composed by H.H. Kyabje Trijang Chocktrul Rinpoche. Click on image to enlarge.
Acting on special intuition, in October 2019, His Eminence Drubwang Gangchen Rinpoche further instructed Lama Thubten Phurbu to compose a special Guru Yoga Practice of Tsem Rinpoche in conjunction with the tantric deity Heruka Chakrasamvara. By incorporating Rinpoche’s main yidam Heruka into this Guru Yoga practice, we are able to tap into both Rinpoche’s blessings and the blessings of Rinpoche’s main meditational deity, thereby maximising the benefits, merits and affinity with the lama.
By engaging in this special Guru Yoga Practice of Tsem Rinpoche coupled with Rinpoche’s Swift Return Prayers and recitations of Rinpoche’s name mantra, we will create the necessary causes and merits for the successful search, recognition and enthronement of Rinpoche’s next incarnation. When this is done well, the discovery of the new incarnation will not only benefit the disciples and friends but also the lineage and all sentient beings.
The name mantra of His Eminence the 25th Tsem Rinpoche Tenzin Zopa Yonten Gyatso, called the ‘Virtuous Bestower of 100,000 Auspiciousnesses’
ཨོཾ་ཨཱཿ་གུ་རུ་ཀརྟི་དྡྷ་ཛ་ཤ་སན་དྷ་ར་བིརྱ་སིདྡྷི་ཧཱུཾ་ཧཱུཾ།།
OM AH GURU KIRTI DATSA SHASANAH
DHARA VIRYIA SIDDHI HUM HUM
Rinpoche’s name mantra is unique because it combines Rinpoche’s name and his incarnation lineage. This mantra was given by Tsem Rinpoche’s teacher, H.E. Gangchen Rinpoche, to glean the blessings of his line of incarnations.
Full Prayer Listing
- A Flute Calling to the Guru: The Guru Yoga Practice of Tsem Rinpoche
- Swift Reincarnation Prayer
- A Prayer Request for the Swift Return of Tsem Rinpoche
- Invitation to a Youth Bedecked in Garland of Buddha’s Dharma: A Swift Reincarnation Prayer
- A Sage’s Voice of Truth: A Swift Reincarnation Prayer
- Dawn Lights of Faith Inviting Reincarnation’s Sun: A Swift Reincarnation Prayer
- A Sage’s Call on Truth: A Swift Return Prayer
- A Swift Return Prayer
- The Arising Sun: A Swift Reincarnation Prayer
A Flute Calling to the Guru: The Guru Yoga Practice of Tsem Rinpoche
Composed by His Eminence Lama Thubten Phurbu Rinpoche at the request of His Eminence Drubwang Gangchen Rinpoche
Before me, in space of bliss-void clear light,
On a throne of jewels raised up by lions,
Is the root Guru, supreme embodiment of all Refuge.
He glows reddish white, with a peaceful, happy expression,
Wearing three saffron robes and golden pandit’s hat,
Legs crossed in indestructible vajra position,
Right hand in mudra of teaching the Dharma.
On his left hand, in mudra of equipoise,
Rests a beautiful vase filled with undefiled nectar.
At his heart is Great Bliss King Heruka,
Color of lapis, embracing his Consort.
With expression of majesty, four faces, twelve arms,
Hand-symbols such as vajra, bell, he wears dry skulls,
A necklace of wet skulls, and tiger skin skirt.
His two feet, extended and bent, trample extremes of samsara and nirvana.
Red Varahi embraces the Father,
Her calves wound around his thighs,
Hair loose, adorned with the five mudra ornaments,
Bliss increasing, holding curved knife and skull.
At his heart, on a sun-cushion, around the letter HUM,
Are the root and lineage Gurus, Yidams, Buddhas, Bodhisattvas,
Pratekyabuddhas, Shravakas, Viras, Dakinis,
And Dharmapala Guardians, an infinite ocean!
The Guru’s three places are marked by three letters.
Light from the HUNG invites from the countless,
Infinite Purelands of the ten directions,
The Wisdom Beings who, in an instant,
Dissolve in: He becomes the nature of all Refuge.
With great devotion I prostrate, with body, speech, and mind.
O Guru, embodiment of all Refuge,
I offer you my body and wealth, and others’ as well,
All pure virtues of the three times,
Clouds of offerings, owned and unowned,
Actually arranged and mentally emanated.
With intense regret I confess bad karma, downfalls and harmful deeds
I have committed with body, speech and mind in beginningless lives!
I rejoice in my own and all other’s virtuous deeds!
Please turn the wheel of the vast, profound Dharma!
Please remain with me inseparably, adorning the lotus in my heart,
From this life onwards up to full enlightenment!
All well-accomplished virtue such as this
I dedicate for the attainment of omniscient, unexcelled
Enlightenment of my parents and all beings of the six realms!
Tens of millions of four continents, Mount Meru, sun and moon,
Perfect wealth of devas, nagas, human beings,
And a mandala of outer, inner and secret nature,
I mentally offer to the Guru supreme!
Well accepting with compassion for the sake of living beings,
Please rain down blessings and siddhis, common and supreme!
With steadfast great courage, you took responsibility
To spread the powerful great deeds
Of the ten directions’ Conquerors in dark remote lands;
To Protector, Sole Father Guru, Dragpa Gyaltsen, I bow!
Tsem Tulku Vajradhara, embodiment of all Gurus
Heruka Chakrasamvara, embodiment of all Yidams
Mighty Dorje Shugden, embodiment of all Dharmapalas,
I pray to You, who are the embodiment of all Refuge!
At all times, in this life, future lifetimes, and bardo,
O Guru, I have no hope for Refuge but You!
Never let go with your hooks of compassion
And grant me common and supreme siddhis!
OM AH GURU KIRTI DATSA SHASANAH DHARA VIRYIA SIDDHI HUM HUM
Because of thus requesting with intense longing,
From the five places of the Venerable Guru’s body
Stream five-colored light-rays and undefiled nectars.
Descending, they dissolve into my body’s five places.
The four obscurations are purified, four empowerments received.
May I soon attain Yuganaddha, the state of four Kayas!
Coming from the Guru’s body, a thumb-sized replica
Enters my crown and mixes with my mind-HUM syllable,
Bestowing blessings and attainments, common and supreme:
Please remain, always, until full enlightenment!
By blessings and power of praying with single-pointed focus
To the benevolent Guru, source of all goodness and happiness,
Relying, in pure thought and action, on the Spiritual Guide who shows the path,
On the basis of this precious human life of freedom and endowments,
Which surpasses a hundred thousand wish-fulfilling jewels,
Which is difficult to find, extremely meaningful, and easily destroyed,
Since suffering of lower realms is impossible to bear,
Keeping the Three Jewels, supreme, unfailing, as my eternal Refuge,
Striving to adopt and abandon in respect to the natural law of karma,
Please bless me to develop genuine renunciation,
Wishing to escape this pitiful, terrifying prison of samsara!
Thinking of how poor beings of the six realms, my parents,
Have been so continuously kind to me, in order to liberate them
From samsara and lesser nirvana’s vast sea of suffering,
Please bless me to develop supreme Bodhicitta!
Thousand-fold sunlight of unobscured vipasyana
Shining on golden Mount Meru of immutable shamata,
Uproots the darkness of beginningless ignorance:
Please bless me to realize the incomparable view!
Thus, in a pure sky of training in the common path,
From gathered clouds of four uncommon empowerments
Falls divine rain of perfectly pure vows and commitments,
Fertilizing the field of Highest Yoga Tantra’s two stages;
May the good fruit of Yuganaddha ripen in this very lifetime!
Thus by meritorious power of this supreme prayer,
And all pure virtues of the past, present, and future,
May the powerful wish-fulfilling jewel of the sole Father Guru’s reincarnation
Swiftly come as Lord Protector for his poor disciples!
Great loving Protector, having left for another realm
Your amassed disciples, bereft of a Refuge to show them the way,
Are left like chicks without wings on a desolate empty plain
Of darkness and unbearable sorrow!
In this life, in future lives, and in the bardo,
At all times, we rest our hopes in none but You.
Kind Guru, do not abandon your compassion!
Grant blessings, O Lord Protector of Beings!
In this life and all our succession of lives
May you happily care for us, O Lord Protector!
May we enjoy the blissful nectar of Your teachings,
And quickly attain the state of Heruka!
May I and others receive nothing but
A body like yours, O Venerable Guru,
Entourage, lifespan, realm of existence,
And excellent, supreme name, just like Yours!
RANG DÜN DE TONG Ö SEL LHA LAM DU
MI JIG DONG NGEY TEG PEY RIN CHEN TRIR
KYAB NEY KÜN DÜ TSA WEY LA MA CHOG
KAR MAR DANG DEN GYE DZUM ZHI WEY NYAM
NAM SUM NGUR MIG SER DOG PEN ZHA SÖL
ZHAB ZUNG MI CHEY DO JE KYIL MO TRUNG
CHAG YE CHÖ CHEY YÖN PA NYAM ZHAG TENG
ZAG MEY DÜ TSI-YI CHÜ TAM BUM ZANG DZEY
THUG KAR DE CHEN GYEL PO HE RU KA
INDRA NI LEY DANG DEN YUM LA KHYÜ
JI PEY NYAM DEN ZHEL ZHI CHAG CHU NYI
DO DRIL THÖ KAM NA TSHOG CHAG TSHEN DANG
GO LÖN DO SHEL TAG PAG SHAM THAB SÖL
ZHAB ZUNG KYANG KUM SI DANG ZHI THA NEN
PHAG MO MAR MO ZHEL CHIG CHAG NYI KYI
DRI GUG THÖ PA DZIN CHING YAB LA KHYÜ
TRA DRÖL CHAG GYA NGEY GYEN DE GA GYE
JIN NYI YAB KYI LA YI TENG NEY TRIL
THUG KAR NYI MEY DEN TENG HUM YIG THAR
NGÖ DANG GYÜ PEY LA MEY TSHOG NAM DANG
YI DAM SANG GYE JANG SEM NYEN RANG DANG
PA WO KHA DRO CHÖ SUNG GYA TSHÖ KOR
LA MEY NEY SUM DRU SUM HUM Ö KYI
DRANG MEY CHOG CHU-YI ZHING KHAM RAB JAM NEY
YE SHE PA NAM KEY CHIG CHEN DRANG TE
THIM PEY KYAB NEY KÜN DÜ NGO WOR GYUR
GO SUM GÜ PA CHEN PÖ CHAG TSHEL LO
DAG ZHEN DRO WEY LÜ DANG LONG CHÖ DANG
DÜ SUM NAM PAR KAR WEY GE WEY TSHOG
NGÖ SU SHAM DANG YI KYI TRÜL PA YI
DAG PÖ ZUNG DANG MA ZUNG CHÖ TRIN CHEY
KYAB NEY KÜN DÜ LA MA KHYE LA BÜL
THOG MEY KYE WEY TRENG WA THAM CHE KYI
GO SUM DIG TUNG NONG GYÖ DRAG PÖ SHAG
RANG ZHEN NAM KAR GE TSHOG JEY YI RANG
ZAB GYE CHÖ KYI KHOR LO KOR DU SÖL
DI NEY JANG CHUB NYING PO CHI KYI BAR
NYING WÜ PEMEY GYEN DU DREL MEY ZHUG
DI TSHÖN LEG JEY NAM KAR GE WEY TSHOG
PHA MA TSÖ PEY RIG DRUG DRO WA KÜN
KÜN KHYEN LA MEY DZOG JANG THOB CHIR NGO
LING ZHI LHÜN PO NYI DA JE WA TRAG
LHA LU MI YI PHÜN TSHOG LONG CHÖ DANG
CHI NANG SANG WEY DE NYI MEN DEL CHEY
LO YI LANG TE LA MA CHOG LA BÜL
THUG JEY DRO WEY DÖN DU LEG ZHEY NEY
CHOG THÜN NGÖ DRUB JIN LAB CHAR GYÜN TSÖL
CHOG CHU-YI GYEL WEY LAB CHEN DZEY PEY KHUR
NYING TOB PUNG PA TEN PÖ LEG CHANG NEY
THA KHOB MÜN PEY LING DU PEL WEY GÖN
PHA CHIG LA MA DRAG PA GYEL TSHEN DÜ
LA MA KÜN DÜ TSEM TRÜL DORJE CHANG
YI DAM KÜN DÜ DE CHOG HE RU KA
CHÖ KYONG KÜN DÜ DORJE SHUGDEN TSEL
KYAB NEY KÜN DÜ KHYÖ LA SÖL WA DEB
DI CHI BAR DOR NEY KAB THAM CHE DU
RE SA KYAB NEY LA MA KHYE LEY MEY
THUG JE-YI CHAG KYÜ NAM YANG MI TANG ZHING
CHOG DANG THÜN MONG NGÖ DRUB DAG LA TSÖL
OM AH GURU KIRTI DATSA SHASANAH DHARA VIRYIA SIDDHI HUNG HUNG
DE TAR DUNG SHUG DRAG PÖ SÖL TAB PEY
JE TSÜN LA MEY KU YI NEY NGA LEY
ZAG MEY DÜ TSI Ö ZER NA NGEY GYÜN
BAB PEY RANG GI LÜ KYI NEY NGAR THIM
DRIB ZHI-YI DRI MA DAG CHING WANG ZHI THOB
ZUNG JUG KU ZHI-YI GO PHANG NYUR THOB SHOG
LA MEY KU LEY RANG DRA THEB SOR TSAM
CHI WO NEY ZHUG RANG SEM HUM YIG DANG
DREY NEY CHOG THÜN NGÖ DRUB JIN LAB TSÖL
JANG CHUB NYING PO-YI BAR DU TAG ZHUG SÖL
DE LEG JUNG NEY DRIN CHEN LA MA LA
TSE CHIG SÖL WA TAB PEY JIN THU YI
LAM TÖN SHEY NYEN SAM JOR DAG PEY TEN
NOR BU BUM LEY LHAG PEY DEL JOR TEN
NYE PA KA ZHING DÖN CHE JIG PA LA
NGEN DRO-YI NEY NEY DUG NGEL ZÖ KA WEY
LU MEY CHOG SUM TEN GYI KYAB SU DZIN
LEY DRE LANG DOR JUG DOG TSHÜL ZHIN BEY
JIG RUNG NYAM THAG KHOR WEY TSÖN RA NEY
CHÖ MIN NGE JUNG KYE WAR JIN GYI LOB
PHA MA GYUR PEY RIG DRUG NYAM THAG DRO
YANG YANG DRIN CHEN GYUR PEY TSHÜL SAM NEY
SI ZHI DUG NGEL TSHO CHEN LEY DRÖL CHIR
JANG CHUB SEM CHOG KYE WAR JIN GYI LOB
YO MEY ZHI NEY SER GYI LHÜN PO LA
DRIB MEY LHAG THONG NYI Ö BUM TRÖ PEY
THOG MEY MA RIG MÜN PA DRUNG CHUNG TE
DA MEY TA WA TOG PAR JIN GYI LOB
DE TAR THÜN MONG LAM JONG DAG PEY KHAR
THÜN MIN WANG ZHI CHU DZIN RAB TRIG NEY
DAM DOM RAB TSANG DÜ TSI LHA YI CHAR
YANG DAG RIM NYI ZHING GI SÖ SU PHAB
TSHE CHIG ZUNG JUG DRE ZANG MIN GYUR CHIG
DE TAR SÖL TAB MEY JUNG SÖ NAM DANG
DÜ SUM NAM KAR GE TSHOG DOM PEY THÜ
PHA CHIG LA MEY YANG TRÜL YI ZHIN WANG
NYAM THAG BU LOB GÖN DU NYUR JÖN SHOG
TSE CHEN GÖN KHYÖ ZHING ZHEN SHEG SHÜL DU
KYAB NEY LAM TÖN DREL WEY LOB MEY KHYU
DAB SHOG DREL WEY THANG TONG JIU TRUG ZHIN
ZÖ KA NYA NGEN MÜN PEY THANG DU LÜ
DI CHI-YI BAR DOR NEY KAB THAM CHE DU
RE WEY MIG ZUNG TEY SA KHYE LEY MEY
THUG JE-YI MA DOR LA MA KA DRIN CHEN
JIN LAB TSÖL DZÖ GÖN PO DRO WEY GÖN
KYE ZHING KYE WEY TRENG WA THAM CHE DU
GÖN PO KHYÖ KYI GYE ZHIN JEY ZUNG NEY
SUNG GI DÜ TSI-YI PEL LA LONG CHÖ CHING
HE RU KA YI GO PHANG NYUR THOB SHOG
JE TSÜN LA MA KHYE KU CHI DRA DANG
KHOR DANG KU TSHE-YI TSHEY DANG ZHING KHAM DANG
KHYE KYI TSHEN CHOG ZANG PO CHI DRA WA
DE DRAR KHO NA DAG SOG GYUR WAR SHOG
KHYÖ LA TÖ CHING SÖL WA TAB PEY THÜ
DAG SOG GANG DU NEY PEY SA CHOG DER
NEY DANG BÜL PHONG THAB TSÖ ZHI WA DANG
CHÖ DANG TRA SHI PHEL WAR DZEY DU SÖL
This Guru Yoga, A Flute Calling to the Guru, was requested when the holy bearer of the definitive teachings whose name is difficult to utter, Tsem Rinpoche Jetsun Tenzin Zöpa Yönten Gyatso, also privately known as Jetsun Dragpa Gyaltsen, the supreme, whose nature is powerful bodhicitta wishing to bring sun of the stainless Teachings to remote places engulfed in the darkness of Ignorance, dissolved in the sphere of dharmadhatu. The request for a Guru Yoga for him in connection with his Yidam Deity, Heruka Chakrasamvara came from one who has aspired solely to the Aural Lineage Teachings of Protector Manjushri Tsongkhapa, that great illuminator of those Teachings, the Lord of Siddhas Gangchen Rinpoche. As for me, as well, when he passed away and the reliquary cremation stupa was opened, I had no choice but to write it: inside were blessed ‘ringsel’ slightly smaller than mustard seeds, countless in number; In particular, equal to the number of Deities of Chakrasamvara mandala, there was a pattern of sixty-four bindu-drops that naturally emerged; this was not blind faith or a stretch of the imagination! It was actually seen by myself and Khensur Rinpoche of the great monastic seat of Shar Ganden Monastery, its head Lamas, Tulkus, Geshes, and many faithful Indian and Chinese disciples. Thus, with great faith and devotion, the head of Nye-Mo Gyal-Je Monastery, one proud to be in the line of Je Ketsun Yönten Gyatso’s incarnations, Lozang Thubten Trinle Norbu, known as Lama Thubten Phurbu, composed this at Geden Khachö Ling, Rinpoche’s monastic seat in Malaysia. May all be virtuous.
Translation by David Molk, November 15, 2019
Click here to download the PDF version.
Swift Reincarnation Prayer
Composed by His Holiness Kyabje Trijang Chocktrul Rinpoche
Om Swasti
Gazing at all beings with compassionate attachment at all times,
Without ever wavering from illusion’s sphere of Appearance and Emptiness−
To Tsongkhapa, that beacon of the Three Realms,
We all migratory beings bow with the crown of our head!
Effortlessly projecting the enlightened deeds of all Victors,
Naturally possessing unimaginable altruistic deeds,
Lovingly showing liberation’s path to migratory beings,
And yet returning to the Sphere of Peace so suddenly − this is tragic.
Enacting such a vivid yet profound lesson
In impermanence, for the migratory beings of a decadent era −
And displaying such a lesson specifically for us,
Is yet again a reminder of your extraordinary life!
To be a master upholding the Sumati’s legacy,
To be a refuge-source for us the destitute and helpless,
To uplift the darkness of decline hovering over the world −
May the rising sun of your reincarnation appear swiftly!
By the power of truth in the ever-reliable Three Jewels,
By all the attainments of all the yidhams and dakinis,
By the enlightened activities of the jewel-like Dharmapala,
May our scrupulous Master reincarnate swift and fast!
In short from now till quintessence Enlightenment,
May we be all sustained by you, scrupulous Master!
May all shortcomings of the three doors subside!
May all migratory beings swiftly arrive at Victor’s land!
OM SWASTI!
NANG TONG GYU MEY YING LEY MA YÖ KYANG
KÜN LA JEY TSE’I THUG JEY TAG ZIG PA
KHAM SUM CHÖ KYI GYEL PO TSONGKHAPA
DAG SOG DRO WEY TSUG GI GYEN DU CHÖ
GYEL KÜN TRIN LEY DZEY ZANG MA LÜ DANG
ZHEN DÖN SAM MI KHYAB PEY NGANG TSHÜL CHEN
DRO LA JEY TSE’I THAR LAM TÖN ZHIN DU
LO BUR ZHI WAR SHEG DI KYE MA HÜ
ÖN TE NYIG DÜ DRO LA MI TAG PEY
NGANG TSHÜL SEL WEY DAM PA ZAB MO ZHIG
DAG CHAG NAM LA CHEY DU TÖN DZEY DI
MEY JUNG NAM THAR LAR YANG DREN PAR GYUR
LO ZANG GYEL TEN DZIN PEY SHEY NYEN JE
GÖN MEY NYAM THAG DAG CHAG NAM KYI KYAB
JIG TEN GÜ PEY MÜN PA SEL WEY LEY
CHOG TRÜL NYI MA ZHÖN NU NYUR JÖN SHOG
LU MEY KÖN CHOG SUM GYI DEN TOB DANG
YI DAM KHA DRÖ’I NGÖ DRUB MA LÜ DANG
CHÖ SUNG YI ZHIN NOR BU’I TRIN LEY KYI
JE TSÜN LA MEY CHOG TRÜL NYUR JÖN SHOG
DOR NA DENG NEY JANG CHUB NYING PÖ’I BAR
JE TSÜN LAMA KHYE KYI TAG KYONG ZHING
GO SUM NYE PEY TSHOG KÜN RAB ZHI NEY
DRO KÜN JANG CHEN GYEL SAR NYUR REG SHOG
Colophon:
At sincere request to me to compose a swift reincarnation prayer made by the manager and staff members of Tsem Labrang, the combined staff and membership of Kechara House, and the community of his disciples all over the world in general on account of the sudden and sad demise of the supreme master His Eminence Tsem Rinpoche Jetsun Tenzin Zopa Yontan Gyatso, the unparalleled asset of the Gelug tradition and a long-time Dharma brother of pure spiritual bond, this impromptu prayer has been composed and written by Trijang Yeshe Gyatso in USA on September 5, 2019. May this prayer be fulfilled as wished!
Click here to download the PDF version.
A Prayer Request for the Swift Return of Tsem Rinpoche
Composed by His Eminence Drubwang Gangchen Rinpoche
From the East and the West, many faithfully connected monks and lay people, both Buddhists and non-Buddhists of many nationalities made requests for the swift return, for the tulku who has a garland of successive holy bodies in both Tibet and China, Tsem Tulku Dragpa Gyaltsen of Pukhang Khamtsen of Gaden Shartse, better known as Tulku Tenzin Zopa Rinpoche. To clear away their grief and help them to get their energy back and grant the relief of relaxation (Ngalso) for the benefit of the Buddhas’ teachings and beings, in general and particular, Gangchen Tulku, member of the peace assembly of the United Nations (LGWPF UN-NGO), in the West, in Italy, in the hidden land of Gangchen Chophel Ling, Labrang, Shide Gakhyil (the Bliss Swirl of Peace) in the female Earth Pig Year of the 17th Rabjung (60-year astrological cycle) of the Tibetan Calendar on the 13th day of the 7th month which corresponds to the 11th September 2019 in the Western calendar composed this Request for the Swift Return of Tsem Rinpoche.
This upholder of the teachings of the Buddha,
Lozang Dragpa, Duldzin Dragpa Gyaltsen and Panchen Sonam Dragpa,
Supreme Emanation Dragpa Gyaltsen,
four famous aspects
We make requests and respect you as our crown ornament!
Because Dragpa Choekyi Gyaltsen, [the Renowed Banner of Victory of the Dharma] does not wane,
Tenzin Zopa, endowed with the armour of patience,
My son Tsem Tulku, truly authentic,
With unwavering courage, the thread of your lives goes and returns.
Now you must continue as a qualified successor [for] all [those beings],
Who temporarily are without [their] leader and protector.
Their hearts are fully burning with fiery tongues of anguish,
So grant them relief, you who are a lamp on the path to freedom.
Moreover, the amassed clouds of your bodhicitta mind,
That rain down the welfare of beings, now are not continuing their sustenance
[so now] , the entire harvest of well being and happiness of the religious and worldly
Must endure a time of drought [and] bad conditions.
Therefore, again, from the pureland of the dakinis, Kechara
Flaunt the festival of a new youthful [body]
A holy Form Body, suitable to appear to human eyes,
In an Emanation Body, as the friend and last resort of the teachings and beings, may [you] quickly return!
A divine body without substance can not guide [or] benefit beings,
Courageous goodness [you] must be holding fast on a sky lion!
Samaya keeping Lama Tsem Tulku Rinpoche!
Supreme Emanation, beloved Heart Jewel may you swiftly return!
By the inseparability of Gurus and Buddhas, fathers and sons,
Holder of the teachings and all dharma protectors!
Vast like the wish-fulfilling tree
may [blessings] be piled up like a heap of mustard seeds!
SANG GYE LO ZANG DRAG PEY TEN DI LA
DÜL DZIN DRAG GYEN PENCHEN SÖNAM DRAG
CHOG TRÜL DRAG GYEN DRAG PA NAM ZHI LA
SÖL WA DEB SO CHI WO’I GYEN DU CHÖ
DRAG PA CHÖ KYI GYEL TSHEN MI NUB CHIR
TEN PA DZIN LA ZÖ PA’I GO CHA CHEN
MING DÖN TSHUNG PA TSEM TRÜL NGA YI BU
MA YENG NYING TOB KYE LA DA TSHUR JÖN
DA DUNG KHYÖ KYI KYONG Ö JEY JUG KÜN
NEY KAB LAM TÖN GÖN DANG DREL WEY NA
WUG JIN THAR LAM DRÖN ME SU LA RE
NYING LA DUNG WEY ME CHE RAB TU BAR
MA ZEY KHYÖ KYI SEM KYE TRIN PHUNG LEY
DRO DÖN CHAR GYI DA MÜ MA KYANG NA
CHÖ SI PHEN DE’I LO TOG YÖ TSHE KÜN
KYEN NGEN THEN PEY CHOM TSHE JI TAR ZÖ
DE CHIR LAR YANG DAG PA KHA CHÖ NEY
LANG TSHO SAR PEY GA TÖN NGOM PA ZHIN
CHU BUR MIG LA NANG RUNG ZUG KYI KU
TRÜL KU TEN DRO’I PUNG NYEN NYUR JÖN SHOG
CHÖ DANG MI YI THOB THANG TSANG MA’I CHIR
TEN SI LA GYA DEG LA PA WA KHYÖ
DZEY PA RE RE’I MING NEY JÖ NÜ DREL
LAR YANG JUG DE KYONG CHIR NYUR JÖN SHOG
LHA KU’I SOB LA MI DREN DRO DÖN DU
SENGGE NAM LA CHONG DRA’I POB PA GE
DAM DEN LAMA TSEM TRÜL RINPOCHE’I
CHOG TRÜL NYING GI NOR BU NYUR JÖN SHOG
NYI MEY SANG GYE LAMA YAB SEY KYI
TEN PA DZIN PEY TEN DZIN KYE BU KÜN
PAG SAM JÖN PA ZHIN DU KHYÖN YANG SHING
TIL GYI GANG BU ZHIN DU GANG WAR SHOG
Colophon:
This Tsem Tulku Dragpa Gyaltsen of Gaden Shartse Pukhang Khamtsen who was better known as the Supreme Tulku Tenzin Zopa Rinpoche, from the time of his youth, had a guru-disciple relationship with unsullied, unbroken vows. Generally [because of] the ultimate emptiness of the dharma and politics, [his] extensive enlightened activities, prayers and aspirations ripened on time, [and this] creates unsurpassable rejoicing. Furthermore, humbly request that the father guru-sugatas, the fathers and sons of the continuous lineage, grant at this time the gift of an outstanding excellent re-birth. Recently others urged [me] to write this request and also myself I would like to compose this supplication for the tulku’s swift return, may there be the gift of continuous excellent perfection right now!
Composed by TYS Lama Gangchen Rinpoche, and translated by Lama Caroline Gammon.
Click here to download the PDF version.
Invitation to a Youth Bedecked in Garland of Buddha’s Dharma: A Swift Reincarnation Prayer
Composed by His Eminence Kyabje Zemey Chocktrul Rinpoche
The Manjunath Master who was accomplished in oceanic qualities
Of the Ten Attributes, and armed in the armour of besting
Dharma-Holder waves in both reasoning and citation: I bow in obedience
To the supreme spiritual master who was alike this Manjunath!
The supreme realm of primordial Natural Purity;
The realm beyond samsara suffused by immaculate Suchness;
The realm wherein are thousands of Buddhas and Bodhisattvas:
What need was there for the Dharma Master to go there?
A Victor you are in the warfare over four maras.
And giving up the impermanent body all of a sudden,
As if to recoil by intent into the peace of cause and effect:
Isn’t this relinquishing your intent to uplift entirely the Dharma and migraters?
This too is but consistent with the destiny of migratory beings:
Else what recourse is open to cause and effect’s ultimatum?
By the force of your everlasting love toward the Dharma and migraters,
Emit soon the rays of the sun, from the east, of your re-incarnation.
From the path, of lotuses, of samsara and nirvana refined into Dharmakaya,
From amongst flowers of the lotus pond, undefiled and pure and clean,
You, the Dharma-upholder, whose radiant visage is imprinted upon the mind:
Come hither and swiftly to dispel the pains of fortunate ones!
Invulnerable though your life is to adversaries’ assaults,
And though at times discarding one’s deceptive body as a means
To discourage grasping at the transitory as enduring is allowable,
Pray come soon, to illuminate, the profound sutras and tantras.
LUNG RIG LAB TRENG ZUNG GI TEN DZIN THAR CHING WEY
ZÖ PA‘I GO CHA CHEN GYI JAM GÖN LAMA YI
CHU TRAG YÖN TEN GYA TSHO‘I ZAB MO CHI MI DRA
PEL DEN LAMA CHOG LA GÜ PEY CHAG TSHEL LO
DE CHEN MI GYUR DÖ NEY RANG ZHIN NAM DAG GI
DRI MEY CHÖ NYI TIB PEY KHOR DEY ZHING CHOG DER
PHAG CHOG THUB WANG ZHAB DANG GYEL SEY TONG ZHUG KYANG
CHÖ JE PEL DEN KHYE NYI DE NA PHEB DÖN CHI
CHIR NA GÖN KHYE YÜL GYI DÜ ZHIR GYEL WA DANG
TEN DREL ZHI WAR NEL WEY THUG KYE NGANG TSHÜL DU
LO BUR MI TAG LÜ LA DREL WEY NAM THAR DI
TEN DRO’I DÖN KÜN KHUR ZHEY THUG KYE DOR MIN NAM
ÖN TE DI YANG DRO WEY KEL WAR JEY SONG WA
TEN GYI DREL WEY THA LA DOG TU CHI ZHIG YÖ
ZHAR YANG TEN DRO’I DÖN CHEN DOR MEY JEY TSE YI
YANG TRÜL SHAR GYI NYI ZHÖN NANG WA NYUR DU TRÖ
SI ZHI YING SU TÜL WEY DAB GYA’I PEY TSHEL LAM
MA MEY PE MA’I DZING BU DAG CHING TSANG WEY WÜ
SEL NANG YI LA CHAG PEY TEN DZIN PEY KAR KHYE
KEL DEN DUNG SEL DÖN LA NYUR DU JÖN SHOG KYE
KU TSHER SHEY KYI GÖL WA MEY KYANG DÜL JA YI
MI TAG TAG DZIN DOG PEY THAB KYI NGANG TSHÜL LA
KÜN DZOB LÜ PHUNG DOR WEY KAB RE YÖ SI KYANG
DO GYÜ ZAB DÖN JEY CHIR KU NYI NYUR JÖN SHOG
Colophon:
This invocation has been composed by Zemey Tulku with fervent prayers as requested by the personnel of Tsem Labrang and staff members of Kechara Centre as a whole. May this aspiration be fulfilled.
September the 8th, 2019
Click here to download the PDF version.
A Sage’s Voice of Truth: A Swift Reincarnation Prayer
Composed by His Eminence Lama Thubten Phurbu Rinpoche
Suddhodana’s Prince, unacquainted universal friend of all migratory beings:
With lassos strong as a mother’s deep love you draw out
The migratory beings of the six realms from suffering.
I implore you for a wish with a heart unaffected and intense in grief.
Svarswati, goddess of lyrics and mother of a thousand Enlightened Ones,
Whose stunningly beautiful visage bespeaks of a white lotus in robust bloom,
And awash in the bright and shimmering radiance of a moon in full phase:
Bestow here that boon which floats only in a thousand divine voices.
That system, that view of the Manjunath, that very essence of the Victor’s Teaching (Ten):
This legacy he upheld (zin) without hesitation allying only with forbearance (Zopa) itself;
He was the leader with qualities (Yontan) that swayed, and were vast, as the ocean (Gyatso).
I invite you to dwell in the lotus pond of my heart as its preeminent component.
The Source of Cool Silvery Light that sustained the very essence
Of the Victor’s Teaching − darkness assailed it with malicious intent and act,
Time and again, without respite, and beyond limits. It has now moved
To a more peaceful orbit and realm, assailing both our minds and hearts with grief.
Wonderful indeed it is to be reunited with your spiritual fathers and their sons,
And to engage with them in salubrious occasions in divine Tushita’s realm.
Can one dare, nonetheless, to discard the avowed intent, avowed indeed before the Buddhas
Of the ten directions, to release migratory sentient beings from destitution?
In the interest of the stainless legacy of Manjugarva the spiritual liberator,
For spiritual leadership to beings to be tamed countless as sand particles of this vast earth, Come soon as the Lord with Seven Horses,1 return as a reincarnation who befits the name, To give life to the lotus pond of the Teaching and migratory sentient beings.
To the Sun’s Relative2 and Manjugarva the supreme master,
To Heruka and the ishtdevta3 Yamantaka, to Dharmapala Shugden and his assembly
Of divinities − guardians of our direct and indirect lineage masters:
Bestow forth with ease the beneficial outcome we seek through this prayer.
1 The sun god; sun.
2 Epithet of Buddha Shakyamuni.
3 Meditational deity.
MA DRI DRO WEY TSA LAG ZEY TSANG GI SEY PO
MA TAR TSE WEY TSHEY MEY THUG JE YI ZHAG PEY
RIG DRUG DRO DI DUG NGEL GYA TSHO LEY DRÖL WEY
CHÖ MIN DUNG SHUG DRAG PÖ SÖL DEB SHIG ZHU-O
RAB DZE YI TROG PEMA KAR PO YI ZHEL REY
RAB KAR DA TSHEY SAR WEY DZE GYEN DU CHANG WEY
RAB JAM GYEL WEY YUM CHIG DRA YANG KYI LHA MÖ
RAB NYEN TSHANG YANG TONG GI NGÖ DRUB DE TSÖL DZÖ
THUB TEN YANG NYING JAM PEL NYING PO YI ZHEY ZHUNG
DZIN LA ZHUM MEY ZÖ PEY GO CHA YI DAG NYI
MEY JUNG YÖN TEN GYA TSHO TEN DRO YI GÖN PO
NYING WÜ PEY TSHEL GYEN DU DREL MEY DU ZHUG DZÖ
TSHÖ MEY SAM JOR NGEN PEY DAM NYAM KYI PUNG GI
YANG YANG TSEY PEY JIG RUNG MÜN NAG GI LONG NEY
GYEL TEN YANG NYING KYONG WEY Ö KAR GYI DAG PO
ZHING ZHEN SHEG DI YI SEM KYO DUNG GI NAR SONG
GA DEN ZHING DU KYAB JE YAB SEY KYI ZHAB DRUNG
LHEN DZOM DZOG DEN TONG GI PEL YÖN DE LEG KYANG
CHOG CHU GYEL WEY CHEN NGAR NYAM THAG GI DRO WA
DRÖL WEY THUG KYE RANG GAR DOR WA DE PHÖ DAM
NAM DREN JAM PEL NYING PO’I DRI DREL GYI TEN DANG
SA CHEN DÜL LA DREN PEY DÜL JA YI GÖN DU
MING DÖN THÜN PEY YANG TRÜL TA DÜN GYI WANG PO
TEN DRO PEY TSHEL SÖ SU NYUR WA RU PHEB ROG
NYI MA’I NYEN DANG JE TSÜN JAM PEL GYI NYING PO
HE RU KA DANG YI DAM SHIN JE YI SHEY PO
NGÖ GYÜ LA MEY KA SUNG SHUGDEN GYI LHA TSHOG
GANG MÖN DE LAG DRUB PEY GE TSHEN DE TSÖL DZÖ
Colophon:
His Eminence Tsem Rinpoche, whose personal name Tenzin Zopa Yontan Gyatso cannot be mentioned with an appreciation and reverence equal to the dedication and hard work that he gave to serve the Buddha’s teachings in general and Manjunath Tsongkhapa’s teachings in particular, has recently passed into the sphere of Dharmadhatu. We all feel a very deep sense of loss over his transition. I have received a request from Rinpoche’s centre along with ceremonial scarf and token offering urging me to write a swift return prayer invoking the swift birth of His Eminence’s reincarnation. In compliance with their suggestion and with a profound sense of loss I − who is called a reincarnation of Je Khetsun Yontan Gyatso – and who is a student of Je Kagyurwa our spiritual father, have composed this swift reincarnation prayer titled A SAGE’S VOICE OF TRUTH.
September the 7th, 2019
Click here to download the PDF version.
Dawn Lights of Faith Inviting Reincarnation’s Sun: A Swift Reincarnation Prayer
Composed by His Eminence Anor Tulku Ngawang Losang Choekyi Gyaltsan
Master Losang Dragpa who is the great Vajradhara;
Herukas Dechen Nyingpo and Trijang Rinpoche:
May our root and lineage masters of the master as you wish,
Grant us a hundred blessings of supreme and common attainments!
Deep indeed is our sorrow at the sudden demise
Of Tsem Rinpoche, the full manifestation
Of all the qualities and blessings of body, speech and mind
Of Zongtrul Dorjechang, the upholder of the Hearing Lineage.
In every successive rebirths nevertheless, each your incarnation has been
But a life that was the personification of the Gaden Teaching.
This show of discarding one’s gross body therefore,
Is for nothing else but Lobsang’s Hearing Lineage.
In whom the roots of the Three Principals Aspects of the Path are firmly rooted;
In whom the branches n’ leaf of realisations in the Two Stages are sturdy and rich;
And the pollen and flowers of the Four Bodies are brightly abloom:
Joyfully continue yet still to revel in the Dharma and migratory beings’ cause!
In the vast azure firmament of our faith and pure commitment,
May the new sun of the Twenty-seven Enlightened Activities of your mind,
Appear from the eastern sky of our karma and aspirations!
May in this the Dharmapala, that sovereign of powers, lend his help.
DORJE CHANG CHEN LAMA LO ZANG DRAG
DECHEN NYINGPO TRIJANG HERUKA
NGÖ DANG GYÜ PEY LA MA’I LAMA YI
CHOG THÜN NGÖ DRUB JIN GYA CHI GAR TSÖL
NYEN GYÜ TEN DZIN ZONG TRÜL DORJE CHANG
KU SUNG THUG KYI YÖN TEN JIN LAB KÜN
MA LÜ CHIG PUNG TSEM TRÜL RINPOCHE
LO BUR ZHING SHEG KYE MA KYI HÜ JIN
ÖN TE KHYE KU RIM JÖN GA DEN TEN
KHO NA’I NAM THAR BUM DU TAR WA NA
KU ZUG RAG PA PONG WEY NANG TSHÜL DI
WEN SA NYEN GYÜ TEN LEY ZHEN DU CHI
NAM DAG LAM TSO SUM GYI TSA WA TEN
MEY JUNG RIM NYI NYAM TOG YEL DAB NÖL
PHÜL JUNG KU ZHI’I ZE’U DRU YONG MIN PEY
DA DUNG TEN DRO’I DÖN DU TSE GA RÖL
DAG SOG DAM TSANG DEY PEY KHA YING NGÖ
KHYE THUG TRIN LEY NYER DÜN NYIN JEY WANG
LEY MÖN SHAR RI TSE NEY CHAR WA LA
TEN SUNG WANG GI GYEL PÖ DONG DROG DZÖ
Dedication
GANG GANG TRÜL GYI DEB TU PHAB PA PÖ
KEL ZANG ZHEY JEY NGEL WEY DU JEY PEY
GE DI MA GYUR DRO WA MA LÜ PA
KÜN KHYEN GYEL WEY GO PHANG THOB GYUR CHIG
Colophon:
Tsem Rinpoche has dedicated himself throughout his life to uphold and spread in general the teachings of the Buddha, in particular the dual sutra and tantra teachings of the Yellow Hat School and specifically the Wensapa Hearing Lineage superbly transmitted through the Kyabje Rinpoches and their spiritual sons. Rinpoche has done these in exemplary manner with exceptional courage of body, speech and mind. I have seen these for myself and have heard about these from others. This being the case, when numerous online requests came to me from various direct and indirect disciples of Tsem Rinpoche urging that I compose a prayer for Rinpoche’s swift reincarnation, in response to these requests I, who goes by the name of Anor Tulku Ngawang Losang Choekyi Gyaltsan, have composed this prayer without cutting any corners.
The Hearing Lineage Garden
September 2019
Click here to download the PDF version.
A Sage’s Call on Truth: A Swift Return Prayer
Composed by His Eminence Khen Rinpoche Jhampa Khetsun
Lord of Shakya, the unfailing teacher;
Paths and Cessations, the unfailing teaching;
Assembly of knowledge and liberation, friends unfailing:
To these Three Supreme Ones I bow in obeisance.
The pentad elements of a degenerate time, employed
With crude means to ‘support’ the Victor’s teaching −
The master who with Forbearance took these all into his stride,
And prevailed over these elements: I bow to this ocean of qualities.
In the endeavour to the Victor’s Teaching (Ten) by upholding it (zin), Forbearance (Zopa) was
Your protection wall; in engaging with and winning over critics, the full-fledged
Qualities (Yontan) you possessed were your means of choice; so far as oceans (Gyatso) reach,
To that extent your four enlightened activities have reached: you are truly worthy of high acclaim.
To the rising sun the radiance of your person was a fitting counterpart.
The sudden unexpected exit of that form to another realm,
Have caused endless waves and wavelets of grief in the ocean
Of the hearts and minds of your students throughout the world.
Your body is beyond the bounds of birth and death.
Perchance the mind could penetrate through this play
Of enacting Death to underscore Impermanence,
What more profundity is to be discovered in sublime Dharma?
For the long term benefit of all your students now without a guide,
May the spiritual guide once again appear as a new rising sun,
As a guide and protector for us one and all in this world!
May your reincarnation appear swiftly and unmistaken!
Suddhodana’s Prince, the master Jetsun Tsongkhapa, the assembly
Of divinities of the four classes of tantra in forms peaceful and fierce,
And by the blessings of the Assemblies of the sacred Sangha,
May this aspiration of your students and centre be swiftly fulfilled!
LU MEY TÖN PA SHAKYA’I GYEL PO
LU MEY TEN PA GOG LAM NGO WO
LU MEY DA DROG RIG DRÖL NGA DAG
LU MEY CHOG SUM CHI TSUG TU CHÖ
NYIG MA’I DÜ DIR THUB PEY TEN PAR
NYIG NGA DROG SU TEN PEY JOR TSUB
NYIG MA’I GÜ DANG ZÖ PEY YÜL DZEY
NYIG NGA ZIL NÖN YÖN TEN GYA TSHO
THUB TEN YANG NYING DZIN CHING PEL WAR
ZÖ PEY MU KHYÜ PHEY GÖL ZIL NÖN
YÖN TEN KÜN DZOG TRIN LEY NAM ZHI’I
GYA TSHO’I GÖ CHEN KHYÖ LA TÖ DO
NYI ZHÖN LA DREN KHYÖ KU’I TSHEN PE
LO BUR ZHING ZHEN SHEG PEY TSHÜL DI
LOB TSHOG KÜN GYI YI SEM NYA NGEN
GYA TSHO’I BA LAB CHEL CHIL RAB YO
KHYE KYI KU LA KYE CHI MI NGA
PHEL PEY NANG NGOR MI TAG DREN KÜL
NYA NGEN DA TSHÜL TÖN DI POG TSHE
DAM PEY CHÖ ZHE DI LEY GANG ZAB
GÖN MEY LOB TSHOG KÜN GYI TEN DÜ
GÖN PO GANG NYI LAR YANG DAG SOG
GÖN KYAB NYI ZHÖN LAR YANG SI DI’I
GÖN DU TRÜL DREL YANG SI NYUR JÖN
ZEY TSANG SEY DANG JAM PEL NYING PO
GYÜ DE ZHI DREL ZHI TRO’I LHA TSHOG
GE DÜN DÜ PEY JIN LAB LA TEN
LOB TSHOG DÖ DÖN DRUB PAR GYUR CHIG
Colophon:
On September 4, 2019 Kyabje Tsem Rinpoche, whose personal name Jetsun Tenzin Zopa Yontan Gyatso is hard to mention in a manner proportionate to the service he rendered for the Buddha’s legacy, suddenly passed away into peace. Upon learning about the master’s transition, the entire Sangha community at this monastic Seat feels a very deep sense of irreplaceable loss. Moved by the noble being’s enlightened deeds, I have composed this prayer on the spot for the swift return of his reincarnation.
Geshe Jhampa Khetsun
Abbot
Serpom Monastic Seat, India
September, 2019
Click here to download the PDF version.
A Swift Return Prayer
Composed by Most Venerable Geshe Tsultrim Tenzin
NAMO! I pay homage to the spiritual master!
The kind master who has protected us with loving kindness and love:
Your sudden departure into the Sphere of Dharmakaya
Has overwhelmed your disciples’ heart with pain and grief.
May a supreme reincarnation come to dispel the destitute’s suffering
Who will lead them on the path to Liberation!
To all spiritual masters, yidhams and dharmapalas without exception,
We pray from the bottom of our hearts.
May the content of our prayer be fulfilled just as we hope.
NAMO LAMA LA CHAG TSHEL LO
DAG CHAG JAM TSEY KYOB PEY DRIN CHEN JE
LO BUR CHÖ YING KHAM SU SHEG PA YI
LOB BUR NYING NEY MI ZÖ DUG NGEL NEN
NYAM THAG DUG NGEL SEL WEY CHOG TRÜL ZHIG
JÖN NEY THAR PEY LING DU TRI PAR SHOG
LAMA LHA SUNG KYAB CHOG MA LÜ LA
NYING KHONG RÜ PEY TING NEY SÖL DEB NA
MÖN DÖN JI ZHIN MA LÜ DRUB PAR SHOG
September the 9th, 2019
Click here to download the PDF version.
The Arising Sun: A Swift Reincarnation Prayer
Composed by Venerable Geshe Lobsang Choedar
The three supreme Victors − Lord Losang Dragpa and his two heirs,
The Three Bodhisattvas named Dragpa, and the master Phabongkha,
The Buddhas in the flesh, who are the masters Trijang and Zong Rinpoche,
We call upon you with this prayer: bestow upon us the kind blessing
That Tsem Rinpoche’s reincarnation comes swiftly!
Guhyasamaj, Heruka Cakrasamvara and Hevajra,
Vajrabhairav, the supreme among the supreme,
To the countless deities of four class of tantras,
We call upon you with this prayer: bestow upon us the kind blessing
That Tsem Rinpoche’s reincarnation comes swiftly!
Assemblies of Buddhas, Bodhisattvas, sravakas and pratyekbuddhas,
Heroes, dakinis, and oceanic Dharma guardians,
And in particular Dorje Shugden and Setrab,
We call upon you with this prayer: bestow upon us the kind blessing
That Tsem Rinpoche’s reincarnation comes swiftly!
May the reincarnation who comes be a noble being,
May he be a supreme being: scholar, scrupulous practitioner, a kind person,
May he be unmatched in expounding, debating and writing
On the Tripitaka, and the four classes of tantras:
A supreme reincarnation who is a young rising sun.
In all our lives, may we partake of the bounty of Dharma,
While we are always guided by genuine spiritual masters.
Completing perfectly the qualities of the grounds and paths,
May we swiftly attain the state of Vajradhara.
GYEL CHOG LO ZANG DRAG PA YAB SEY SUM
GYEL SEY DRAG PA NAM SUM PHABONGKHA
GYEL WA KÜN NGÖ TRIJANG ZONG CHOG TRÜL
GYEL WA NGÖ DANG GYÜ PAR SÖL DEB NA
JE TSÜN LA MA TSEM TRÜL RINPOCHE
YANG SI NYUR DU JÖN PEY JIN LAB TSÖL
SANG WA DÜ PA DE GYE HERUKA
PEL CHEN DORJE JIG JEY LA SOG PA
DRANG MEY GYÜ DE ZHI-YI LHA TSHOG KYI
JE TSÜN LA MA TSEM TRÜL RINPOCHE
YANG SI NYUR DU JÖN PEY NGÖ DRUB TSÖL
SANG GYE JANG SEM NYEN RANG PHAG PEY TSHOG
PA WO KHA DRO TEN SUNG GYA TSHO DANG
KHYE PAR DORJE SHUGDEN SETRAB KYI
JE TSÜN LA MA TSEM TRÜL RINPOCHE
YANG SI NYUR DU JÖN PEY TRIN LEY TSÖL
KHE TSÜN ZANG SUM DEN PEY KYE BU CHOG
DE NÖ SUM DANG GYÜ DE ZHI-YI DÖN
CHEY TSÖ TSOM LA DREN DA MA CHI PEY
CHOG TRÜL NYI ZHÖN SAR PA NYUR JÖN SHOG
KYE WA KÜN TU YANG DAG LA MA DANG
DREL MEY CHÖ KYI PEL LA LONG CHÖ CHING
SA DANG LAM GYI YÖN TEN RAB DZOG NEY
DORJE CHANG GI GO PHANG NYUR THOB SHOG
Colophon:
Jetsun Tenzin Zopa Yontan Gyatso, the master who was the 25th in the reincarnation lineage of Tsem Rinpoches, was an unexcelled illuminator of the Dharma. He enacted the role of dissolving his form body into the sphere of Dharmakaya to demonstrate impermanence to sentient beings to be tamed who cling to permanence. The grief I felt was unbearable. It moved me to write this short invocation praying for his swift reincarnation. Composed in India by a Geshe with the name Lobsang Choedar this 20th of September 2019.
Click here to download the PDF version.
Before Rinpoche’s Parinirvana
Pujas performed in Kechara
- 500 candle offerings to Dorje Shugden with Kanshag (21x), Sangsol, Serkym and mantra recitation
- 500 candle offerings to Tara with recitations of A Song for the Longing of Tara the Infallible, Praises to the 21 Taras (3x) and mantra recitation
- Daily Dorje Shugden kangso with serkym, request for activities and extended mantra recitation
- Daily recitations of A Gem to Increase Life and Wisdom and extended White Tara mantra recitation
- Drukchuma (daily)
- Chasum (daily)
- Drolkar Tsedrub (daily)
- Torma Gyatsa
- Food offerings to the homeless (2500x)
- Namgyal Tsechog
- Shenyingdudog
- 4-foot White Tara Statue dedicated to Rinpoche’s long life
Pujas performed in the monasteries and by various lamas
- Drolma yuldoe gyeldo sog 3x
- Rintro gyetring dusum
- Prayer flag puja
- Shenyingdudog (3x)
- 10 White Tara statues offered to senior geshes of Shar Gaden Monastery
- Chasum
- White Tara Fire Puja
- Dorje Shugden Fire Puja
- Drugchuma and food offering to all monks of Shar Gaden Monastery
- Lutor
- Luibango
- Lentor gangmang
- Medicine Buddha puja (6x)
- Dorje Shugden puja (6x)
- Kalarupa puja (13x)
- 10,000 butterlamp offerings at Boudhanath Stupa in Nepal with 35 Confessional Buddhas recitation
- 1,000 butterlamp offerings at Vajrayogini chapels in Nepal with 35 Confessional Buddhas recitation
- 1,000 butterlamp offerings at Swayambhunath Stupa in Nepal
- Bum gyetring dusum
- Phelchen drog
- Dongpo gyenpey do gangmang
- Shiwey jinsek tongtsar
- Namgyal tsechog gangmang
- Tsedo gangmang
- Tsesung bumther
- Dukshe gangmang
- 10-day puja recitation
- Namgyal Tongchoe
- Gyabshi
- Dorje Shugden Sangsol
- Lama Chöpa Tsog
- 5,000,000 Dorje Shugden mantras and prayers performed by Lama Gangchen Rinpoche’s Dharma centres
- Various pujas done in Gonsa Monastery, Trode Khangsar, Longxi Monastery, Ninggu Monastery, Danyak Monastery, Qu Sang Monastery, Gaden Sumtseling, Longrong Monastery, Langmu Monastery, Hashul Nunnery, Nagu Monastery, Riwo Choling, Chatreng Monastery, Hongpo Monastery, Bumteng Monastery and Xiong Deng Monastery.
After Rinpoche’s Parinirvana
Pujas performed in Kechara
- 24-hour Dorje Shugden Kangso and The King of Prayers (4-19 September 2019)
- Vajrasattva Dungtrü
- Vajrasattva Dungdrub/Rudrub, daily for 49 days
- Swift Return Prayer Recitation, Dorje Shugden Kangso, light and sang offerings daily for 49 days
- Lama Chöpa Tsok, every week for seven weeks (every Tuesday)
- Vajrayogini puja and Dorje Shugden Sangsol
- Yamantaka Self-initiation, Dahkye, Chojuk and Monlam
- Vajrayogini Self-initiation, Dahkye, Chojuk and Monlam
- Lamrim and Ngarim Chenmo recitations
- Gyabshi or Four Hundred Offerings Puja
- Lhasang Smoke Offering Ritual
- Four-Faced Mahakala Kangso
- Shenyingdudog
- Manjushri Namasamgiti Recitation
- 16 Arhats Puja
- Chöd
- Four Protector Kangso (Kalarupa, Mahakala, Dorje Shugden and Setrap)
- Heruka Guru Puja
- Guhyasamaja Root Tantra Recitation
- Extensive Medicine Buddha Puja
- Bodhisattvacharyavatara Recitation
- Cittamani Tara puja
- Yangdup Puja
- 1000 Offering Drugchuma Puja
- Long Dorje Shugden Kangso
- H.E. Tsem Rinpoche’s 49th day parinirvana puja – 1000 Offering Namgyalma Ritual
- Land Blessing to consecrate the future site of Rinpoche’s Outdoor Relic Stupa
Pujas performed in the monasteries
- 1,000-offering puja to Lama Tsongkhapa (every 7th day)
- 1,000-offering puja to Medicine Buddha (every 7th day)
- 1,000-offering puja to Namgyalma (every 7th day)
- Vajrayogini Self Initiation (every 7th day)
- Yamantaka Self Initiation (every 7th day)
Photo Gallery: Highlights of H.E. Kyabje Tsem Rinpoche’s Parinirvana Ceremony
Click here to view the full gallery.
Preparing to escort Rinpoche's kudung back to Kechara Forest Retreat, Bentong.
Rinpoche's kudung is carefully placed in the carriage.
Flower offerings are placed in the carriage.
The convoy makes the journey back to Kechara Forest Retreat.
The convoy makes the journey back to Kechara Forest Retreat.
The convoy arrives in Bentong.
Meanwhile, students and friends have gathered at Kechara Forest Retreat to welcome Rinpoche's kudung home.
Students and friends make their way to the main entrance of Kechara Forest Retreat to await the arrival of Rinpoche's kudung.
Distributing khata, incense and flower offerings to welcome Rinpoche's kudung home.
Distributing khata, incense and flower offerings to welcome Rinpoche's kudung home.
Distributing khata, incense and flower offerings to welcome Rinpoche's kudung home.
Rinpoche's kudung arrives at Kechara Forest Retreat.
A traditional procession escorts Rinpoche's kudung to Tsem Ladrang in Kechara Forest Retreat.
A traditional procession escorts Rinpoche's kudung to Tsem Ladrang in Kechara Forest Retreat.
A traditional procession escorts Rinpoche's kudung to Tsem Ladrang in Kechara Forest Retreat.
A traditional procession escorts Rinpoche's kudung to Tsem Ladrang in Kechara Forest Retreat.
Inviting Rinpoche's kudung into Tsem Ladrang in Kechara Forest Retreat.
Inviting Rinpoche's kudung into Tsem Ladrang in Kechara Forest Retreat.
Inviting Rinpoche's kudung into Tsem Ladrang in Kechara Forest Retreat.
H.E. the 7th Panglung Oracle pays his respects to Rinpoche's kudung.
Gen Usula Lobsang Jinpa, the Chantmaster Emeritus of Shar Gaden Monastery, pays his respects to Rinpoche's kudung.
Gen Usula Lobsang Jinpa, the Chantmaster Emeritus of Shar Gaden Monastery, pays his respects to Rinpoche's kudung.
Students and friends take turns to make offerings and have audience with Rinpoche's kudung.
Students and friends take turns to make offerings and have audience with Rinpoche's kudung.
Students and friends take turns to make offerings and have audience with Rinpoche's kudung.
Students and friends take turns to make offerings and have audience with Rinpoche's kudung.
Students and friends take turns to make offerings and have audience with Rinpoche's kudung.
The sangha perform Lama Chöpa tsok while the audience with Rinpoche's kudung is on-going.
Hundreds of people patiently wait in line to have audience and receive blessings from Rinpoche's kudung.
Hundreds of people patiently wait in line to have audience and receive blessings from Rinpoche's kudung.
Hundreds of people patiently wait in line to have audience and receive blessings from Rinpoche's kudung.
Students and friends take turns to make offerings and have audience with Rinpoche's kudung.
Students and friends take turns to make offerings and have audience with Rinpoche's kudung.
Students and friends take turns to make offerings and have audience with Rinpoche's kudung.
Rinpoche's dog Oser sees Rinpoche for the final time.
Rinpoche's dog Dharma sees Rinpoche for the final time.
Venerable Kotawila Siridhamma Thero of Buddhist Maha Vihara in Brickfields pays his respects to Rinpoche's kudung.
Ven. Kotawila Siridhamma Thero visits Wisdom Hall in Kechara Forest Retreat.
Revered monks from Sri Jayanti Buddhist Temple in Sentul pay their respects to Rinpoche's kudung.
The Lama Chopa Tsok puja on the 1st 7th day of Rinpoche's parinirvana. The traditional parinirvana rites and pujas were performed for a total of 49 days.
Venerable Gen Lobsang Palden, the acting abbot of Phelgyeling Monastery in Nepal pays his respects to Rinpoche's kudung.
Venerable Gen Lobsang Palden, the acting abbot of Phelgyeling Monastery in Nepal pays his respects to Rinpoche's kudung.
Marking the location and orientation of the Stupa of the Holy Body at Valley 2, which will also be the site of Rinpoche's outdoor relic stupa.
The construction of the Stupa of the Holy Body has commenced.
The bottommost platform of the Stupa of the Holy Body has been completed.
Ven. Geshe Jangchub Gyaltsen and Ven. Zawa Tulku Rinpoche check the dimensions of the Stupa base.
Making the sand mandala which will be placed at the base of the Stupa of the Holy Body.
Making the sand mandala which will be placed at the base of the Stupa of the Holy Body.
The completed sand mandala.
Carrying the sand mandala to the Stupa of the Holy Body.
Carrying the sand mandala to the Stupa of the Holy Body.
Creating a bed of white sand at the base of the Stupa of the Holy Body. This is where Rinpoche will leave behind signs relating to his future incarnation.
Covering the bed of white sand with a heavy metal plate.
Securing the position of the metal plate with bricks.
Levelling the surface with more sand.
Another metal plate is placed above the sand mandala.
The remaining space in the bottom of the Stupa of the Holy Body is filled with various types of fragrant wood including agarwood, juniper, white sandalwood and red sandalwood. The wood is both an offering and the fuel for the fire.
The remaining space in the bottom of the Stupa of the Holy Body is filled with various types of fragrant wood including agarwood, juniper, white sandalwood and red sandalwood. The wood is both an offering and the fuel for the fire.
Putting the first metal grate in place. The grate protects the mandala below and marks the start of the second section of the Stupa of the Holy Body.
Preparing the clay for the second section of the Stupa of the Holy Body. The clay was extracted from the bottom of the lake adjacent to Kechara Forest Retreat.
The brick walls of the Stupa of the Holy Body are carefully covered with layers of natural clay over the next few days.
Preparing more clay for the second section of the Stupa of the Holy Body. In the meantime, more fragrant wood, oil and incense sticks have been placed in the space above the first metal grate.
Inspecting the metal frame for the vase (bumpa) section of the Stupa of the Holy Body.
Covering both sides of the metal frame with clay to form the vase of the Stupa of the Holy Body.
Covering both sides of the metal frame with clay to form the vase of the Stupa of the Holy Body.
Covering both sides of the metal frame with clay to form the vase of the Stupa of the Holy Body.
The clay work is done and the artists arrive on site to begin decorating the Stupa of the Holy Body.
Volunteers begin painting the Eight Auspicious Signs at the throne section of the Stupa of the Holy Body.
The painting work intensifies as the finer details are incorporated.
Painting the Seven Royal Emblems on the vase section of the Stupa of the Holy Body.
Painting gold ornaments on the Stupa of the Holy Body.
Wrapping the trusses with yellow cloth. The colour yellow symbolises growth, increase and auspiciousness.
Decorating the pavilions with Tibetan ruffled banners known as shambu. They represent auspicious blessings descending on the environment.
Decorating Rinpoche's palanquin (gyapi) with traditional silks and brocades.
Offering flower garlands, pearls, brocades and silks on the traditional parasol that will escort Rinpoche's kudung on the day of the Fire Offering Ceremony.
Monks from Shar Gaden Monastery pay their respects to Rinpoche's kudung.
H.E. Kensur Rinpoche and Gen Wangyal pay their respects to Rinpoche's kudung.
H.E. Kensur Rinpoche pays his respects to Rinpoche's kudung.
1st row: H.E. the 7th Panglung Oracle. 2nd row: Gen Lobsang Palden and Gen Usula Lobsang Jinpa. 3rd row: Geshe Jangchup Gyaltsen and Gen Wangyal. 4th row: Geshe Lobsang Youten of Serpom Monastery and Gen Tashi of Shar Gaden Monastery. 5th row: Gen Shedrup of Shar Gaden Monastery and Gen Lobsang Chojong of Segyued Monastery. Last row: Gen Kunsang of Phelgyeling Monastery.
Ven. B. Sri Saranankara Nayaka Maha Thero – the Adhikarana Sangha Nayaka (Chief Judiciary Monk) of Malaysia – and his entourage from Sri Jayanti Buddhist Temple in Sentul perform traditional prayers at Rinpoche's wake.
The Ven. Gameng Oracle arrives from Indiana, USA to pay his respects to Rinpoche's kudung.
The day before the Fire Offering Ceremony, the monks draw the Eight Auspicious Signs on the path leading to the Stupa of the Holy Body.
The day before the Fire Offering Ceremony, the monks draw the Eight Auspicious Signs on the path leading to the Stupa of the Holy Body.
Ven. Datuk K. Sri Dhammaratana Nayaka Maha Thero – the Chief Sangha Nayaka (Chief High Priest) of Malaysia – and his entourage from Buddhist Maha Vihara in Brickfields pay their respects to Rinpoche's kudung.
Ven. Datuk K. Sri Dhammaratana Nayaka Maha Thero – the Chief Sangha Nayaka (Chief High Priest) of Malaysia – and his entourage from Buddhist Maha Vihara in Brickfields perform traditional prayers at Rinpoche's wake.
Ven. Datuk K. Sri Dhammaratana Nayaka Maha Thero – the Chief Sangha Nayaka (Chief High Priest) of Malaysia – and his entourage from Buddhist Maha Vihara in Brickfields visit Wisdom Hall in Kechara Forest Retreat.
The night before the Fire Offering Ceremony, the final ritual preparations are done according to tradition.
The night before the Fire Offering Ceremony, the final ritual preparations are done according to tradition.
The night before the Fire Offering Ceremony, Tibetan clarinets and long horns are played from the top of Manjushri Hill.
The richly decorated monks' pavilion with a beautiful altar and offerings to Vajrasattva.
The richly decorated monks' pavilion with a beautiful altar and offerings to Vajrasattva.
The Stupa of the Holy Body and the ceremonial site is ready to welcome Rinpoche's kudung, the holy sangha and all invited guests.
The Stupa of the Holy Body and the ceremonial site is ready to welcome Rinpoche's kudung, the holy sangha and all invited guests.
Hundreds of guests assemble at Wisdom Hall for a pre-event briefing.
Emcees Abby Foo (left) and Phng Li Kim (right) brief the assembled guests on the flow of the ceremony.
Monks gather to perform one final puja before the ceremony begins.
Circumambulating Rinpoche's kudung which has been placed inside a traditional palanquin (gyapi).
H.E. the 7th Panglung Oracle (left) and the Venerable Gameng Oracle (right).
H.E. Kensur Rinpoche leads Rinpoche's palanquin with a five-coloured khata.
The procession pauses at the main entrance of the Ladrang for Venerable Gen Lobsang Palden to recite certain ritual verses.
Rinpoche's attendant follows closely behind Rinpoche's palanquin, holding aloft a jewelled yellow parasol.
The procession pauses again for Ven. Geshe Jangchup Gyaltsen to circumambulate Rinpoche's kudung three times in each direction, with a statue of the Wisdom Buddha Manjushri and a Dharma text.
Rinpoche's palanquin is transferred to the ornately decorated vehicle.
Rinpoche's palanquin is transferred to the ornately decorated vehicle.
The procession continues to the Stupa of the Holy Body.
The procession continues to the Stupa of the Holy Body.
H.E. Kensur Rinpoche is assisted by his attendant Dakpa Phende and Ven. Geshe Jangchup Gyaltsen.
Rinpoche's palanquin arrives at the ceremonial site.
H.E. Kensur Rinpoche leads Rinpoche's palanquin to the Stupa of the Holy Body.
Closing the yellow silk curtains as a form of respect.
Prayers commence shortly after the arrival of Rinpoche's kudung.
Rinpoche's kudung is respectfully placed inside the Stupa of the Holy Body, with Rinpoche's head facing the eastern direction.
Placing the best pieces of fragrant wood around Rinpoche's kudung.
The opening in the Stupa of the Holy Body is sealed with bricks and clay.
Making additional offerings of flower garlands and decorations to the Stupa of the Holy Body.
Venerable Gen Lobsang Palden bows in reverence to the Stupa of the Holy Body.
The Ceremonial Offering of the Holy Body to the Fire begins. In this ceremony, Rinpoche’s kudung is visualised as one with the Buddha Vajrasattva and the Stupa is his divine mandala or abode.
H.E. Kensur Rinpoche is assisted by Ven. Zawa Tulku Rinpoche and Gen Thubten of Phelgyeling Monastery.
Making three prostrations before lighting the ritual fire.
Preparing to light the ritual fire.
Preparing to light the ritual fire.
Venerable Geshe Jangchup Gyaltsen lights the ritual fire.
13 special substances are offered into the Stupa. These are offered directly to Tsem Rinpoche who is one in nature with Vajrasattva.
13 special substances are offered into the Stupa. These are offered directly to Tsem Rinpoche who is one in nature with Vajrasattva.
The mixture of fragrant wood, oil and incense at the base of the Stupa begins to burn.
Fragrant columns of smoke begin to issue forth from the Stupa of the Holy Body.
One of the substances offered into the Stupa is kusha grass, the sacred grass that the Buddha sat on when he achieved Enlightenment under the Bodhi tree.
The column of fragrant smoke moves in different directions, which could be significant in the search for Rinpoche’s reincarnation.
The column of fragrant smoke moves in different directions, which could be significant in the search for Rinpoche’s reincarnation.
A cloud in the shape of Dorje Shugden. Many other auspicious signs were seen in the skies during the Fire Offering Ceremony.
A cloud appeared with an image of a Buddha in meditative equipoise. Many other auspicious signs were seen in the skies during the Fire Offering Ceremony.
A rainbow halo around the sun with the silhouette of Dorje Shugden at the centre. Many other auspicious signs were seen in the skies during the Fire Offering Ceremony.
A large rainbow appeared above Tsem Ladrang in Nepal. Many other auspicious signs were seen in the skies during the Fire Offering Ceremony.
A large rainbow appeared above Shar Gaden Monastery in India and remained there for hours. Many other auspicious signs were seen in the skies during the Fire Offering Ceremony.
The fire burns fiercely, a clear indication that the Stupa of the Holy Body had been constructed well.
The fire burns fiercely, a clear indication that the Stupa of the Holy Body had been constructed well.
Rinpoche's sponsors and their family members are the first to make offerings to the Stupa of the Holy Body and to the assembly of Sangha.
Rinpoche's sponsors and their family members are the first to make offerings to the Stupa of the Holy Body and to the assembly of Sangha.
Guests make offerings to H.E. Kensur Rinpoche and the assembly of sangha, and receive their blessings.
Guests make offerings to H.E. Kensur Rinpoche and the assembly of sangha, and receive their blessings.
Guests make offerings to H.E. Kensur Rinpoche and the assembly of sangha, and receive their blessings.
Another Yamantaka self-initiation in Wisdom Hall. The visiting sangha engaged in many rituals of Yamantaka, Vajrayogini and Vajrasattva during the 49-day period.
The morning after the Fire Offering Ceremony, clusters of yellow mushrooms and plant seedlings sprout all around the Stupa of the Holy Body. These auspicious signs continue for several days.
The morning after the Fire Offering Ceremony, clusters of yellow mushrooms and plant seedlings sprout all around the Stupa of the Holy Body. These auspicious signs continue for several days.
The high lamas and monks perform traditional rituals before opening the Stupa of the Holy Body.
Lama Thubten Phurbu symbolically begins the dismantling of the Stupa of the Holy Body.
Gathering Rinpoche's holy remains from the lower section of the Stupa of the Holy Body.
Gathering Rinpoche's holy remains from the lower section of the Stupa of the Holy Body.
Lama Thubten Phurbu enters the Stupa of the Holy Body to gather Rinpoche's holy remains.
Dismantling the upper section of the Stupa of the Holy Body.
Dismantling the upper section of the Stupa of the Holy Body.
Dismantling the upper section of the Stupa of the Holy Body.
Dismantling the upper section of the Stupa of the Holy Body.
Dismantling the upper section of the Stupa of the Holy Body.
Dismantling the middle section of the Stupa of the Holy Body.
Dismantling the middle section of the Stupa of the Holy Body.
Storing the materials used to construct the Stupa of the Holy Body. They will be buried under the future Outdoor Relic Stupa.
Dismantling the lower section of the Stupa of the Holy Body.
Dismantling the lower section of the Stupa of the Holy Body.
Gathering Rinpoche's holy remains from the lower section of the Stupa of the Holy Body.
Gathering Rinpoche's holy remains from the lower section of the Stupa of the Holy Body.
Among Rinpoche's holy remains are hundreds of precious white relic pills, a clear indication of Rinpoche’s high attainments and spiritual realisations.
Among Rinpoche's holy remains are hundreds of precious white relic pills, a clear indication of Rinpoche’s high attainments and spiritual realisations.
Gathering Rinpoche's precious relics in a silver bowl.
Gathering Rinpoche's precious relics in a silver bowl.
Dismantling the lower section of the Stupa of the Holy Body.
Uncovering the sand mandala and inspecting it for signs that Rinpoche left behind. The high lamas were pleased with what they saw.
Uncovering the sand mandala and inspecting it for signs that Rinpoche left behind. The high lamas were pleased with what they saw.
Enshrining Rinpoche's holy remains in three specially prepared vessels (bumpas).
Enshrining Rinpoche's holy remains in three specially prepared vessels (bumpas).
Enshrining Rinpoche's holy remains in three specially prepared vessels (bumpas).
Enshrining Rinpoche's holy remains in three specially prepared vessels (bumpas).
Adorning the bumpas with five-coloured silks and tantric clothes.
Adorning the bumpas with five-coloured silks and tantric clothes.
Adorning the bumpas with five-coloured silks and tantric clothes.
Adorning the bumpas with five-coloured silks and tantric clothes.
Preparing to escort Rinpoche's precious relics and holy remains back to Tsem Ladrang.
Preparing to escort Rinpoche's precious relics and holy remains back to Tsem Ladrang.
A joyous procession to escort Rinpoche's relics and holy remains back to Tsem Ladrang.
A joyous procession to escort Rinpoche's relics and holy remains back to Tsem Ladrang.
A joyous procession to escort Rinpoche's relics and holy remains back to Tsem Ladrang.
A joyous procession to escort Rinpoche's relics and holy remains back to Tsem Ladrang.
Rinpoche's precious relics and holy remains are enthroned in the audience room of Tsem Ladrang.
H.E. Kensur Rinpoche offers prostrations and body, speech and mind offerings to Rinpoche's precious relics and holy remains.
H.E. Kensur Rinpoche offers prostrations and body, speech and mind offerings to Rinpoche's precious relics and holy remains.
Sponsors and students make offerings to Rinpoche's precious relics and holy remains, and receive Rinpoche's blessings.
Sponsors and students make offerings to Rinpoche's precious relics and holy remains, and receive Rinpoche's blessings.
Sponsors and students make offerings to Rinpoche's precious relics and holy remains, and receive Rinpoche's blessings.
The sangha perform Lama Chopa Tsok to celebrate this auspicious day.
The sangha perform Lama Chopa Tsok to celebrate this auspicious day.
Inviting Rinpoche’s holy relics to Wisdom Hall. On this auspicious day, everyone can have audience with Rinpoche's relics and plant the seeds to meet with his next incarnation.
Inviting Rinpoche’s holy relics to Wisdom Hall. On this auspicious day, everyone can have audience with Rinpoche's relics and plant the seeds to meet with his next incarnation.
Inviting Rinpoche’s holy relics to Wisdom Hall. On this auspicious day, everyone can have audience with Rinpoche's relics and plant the seeds to meet with his next incarnation.
Rinpoche’s holy relics are invited to his throne in Wisdom Hall.
Rinpoche’s holy relics are invited to his throne in Wisdom Hall.
Sponsors and students make offerings to Rinpoche's precious relics and holy remains, and receive Rinpoche's blessings.
Sponsors and students make offerings to Rinpoche's precious relics and holy remains, and receive Rinpoche's blessings.
The sangha perform Heruka Guru Puja with abundant tsok offerings to celebrate this auspicious day.
Guests make offerings to H.E. Kensur Rinpoche and the assembly of sangha, and receive their blessings.
A grand Yangdup puja in Wisdom Hall, for increase and auspiciousness.
A grand Yangdup puja in Wisdom Hall, for increase and auspiciousness.
A grand Yangdup puja in Wisdom Hall, for increase and auspiciousness.
A grand Yangdup puja in Wisdom Hall, for increase and auspiciousness.
1000-offering Drugchuma puja in Wisdom Hall.
1000-offering Drugchuma puja in Wisdom Hall.
Preparing for the grand 1000-offering Namgyalma ritual in conjunction with Rinpoche's 49th day puja.
Preparing for the grand 1000-offering Namgyalma ritual in conjunction with Rinpoche's 49th day puja.
Preparing for the grand 1000-offering Namgyalma ritual in conjunction with Rinpoche's 49th day puja.
Preparing for the grand 1000-offering Namgyalma ritual in conjunction with Rinpoche's 49th day puja.
The grand 1000-offering Namgyalma ritual in conjunction with Rinpoche's 49th day puja. 1000 offerings each of water, flowers, lights, incense and tormas were made to the Three Jewels.
The grand 1000-offering Namgyalma ritual in conjunction with Rinpoche's 49th day puja.
Condolence letters from high lamas, monasteries, Dharma centres and associations.
Condolence letters from high lamas, monasteries, Dharma centres and associations.
Condolence letters from high lamas, monasteries, Dharma centres and associations.
Condolence letters from high lamas, monasteries, Dharma centres and associations.
Condolence letters from high lamas, monasteries, Dharma centres and associations.
Condolence letters from high lamas, monasteries, Dharma centres and associations.
Condolence letters from high lamas, monasteries, Dharma centres and associations.
Condolence letters from high lamas, monasteries, Dharma centres and associations.
Condolence letters from high lamas, monasteries, Dharma centres and associations.
Selected messages from Rinpoche's students and friends
Selected messages from Rinpoche's students and friends
Selected messages from Rinpoche's students and friends
Selected messages from Rinpoche's students and friends
Selected messages from Rinpoche's students and friends
Click here to view the full gallery.
For more interesting information:
- The Tsem Rinpoche Relic Stupa Project
- The Promise – Tsem Rinpoche’s inspiring biography now in ebook format!
- My Precious Teachers
- Meeting Kyabje Yongyal Rinpoche in New York
- The Train
- I’m Requesting Ordination in 1987
- Kyabje Zong Rinpoche Cuts My Hair
- My Message to Lama Zopa Rinpoche
- My First Guru in New Jersey
- Kentrul Thubten Lamsang
- Visiting My Parents – Tsem Rinpoche
- VIDEO: (Re)visiting an Extraordinary Life: The Tsem Rinpoche Biography Group in the USA
- Avalokiteshvara, Turkey Swamp, Marc & Me
- The Cowshed That Was My Home in Gaden
- 700 Meet A Buddha
- Dorje Shugden: My Side of the Story
- Tsem Rinpoche’s heritage in China
- Tsem Rinpoche’s Torghut Ancestry | 詹杜固仁波切的土尔扈特血统
- How Geshe Tsultrim Gyeltsen changed my life
- Dharma Work, Attitude & TDL | 佛法工作、态度及图登达杰林佛法中心
- Short sharing about Kyabje Zong Rinpoche | 关于嘉杰宋仁波切的简短分享 | ༧སྐྱབས་རྗེ་ཟོང་རྡོ་རྗེ་འཆང་གི་སྐོར་བགོ་འགྲེམས་མདོར་བསྡུས།
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Picture tells thousand words. Those pictures are very well documentary photography of the parinirvana of rinpoche. I was there and remember some of the moment, but missed chances to join some parts, such as gathering Rinpoche’s holy remains from the lower section of the Stupa of the Holy Body. I would love to see how they recognize the precious white relic pills and be pleased. I have so many questions to ask, there are so much can learn from the high lamas.
Rinpoche has concluded his enlightened activities of this life. Those who have benefited from Rinpoche’s compassion, it’s hard for them to say goodbye to the loved one. It has been almost a year, yet they are still coping with their loss. Many days it was already later than 10pm, I can still see some of the students walk under the moon, circumambulate the Stupa, mourn for Rinpoche after a long busy day. Although I have no meet Rinpoche in person, I can feel how his compassion has meant to these people.
Witness the painirvana of rinpoche taught me many valuable lessons. I gain more insight with Tibetan Buddhism and culture even i’m so far away from Tibet. Some students shared with me it was Rinpoche’s dream to have many lamas visit to KFR, the center he built for people come together to live as one with nature. Also he hopes his students would have chance to connect with these teachers. Somehow I felt his wishes finally came true, the parinirvana rites has gathered high lamas and esteemed monks from different countries, this was the first time to see so many high sentient beings in Kechara. It was a challenge for the students during that period but they applied what Rinpoche has taught to them, and having faith that the lamas were here to support them. This is the last gift from Rinpoche sent forth to many of us.
Many blessings to you, Kecharian. May Rinpoche unmistaken incarnation swiftly return to guide once more.
Kyabje Tsem Tulku Rinpoche spent his whole life for the Dharma work and spreading the practice of Dorje Shugden. Unfortunately, perhaps the time of all sentient beings with Tsem Rinpoche is over, and we lose such a great compassionate, enlightenment master.
In this article, the details of Rinpoche’s parinirvana and the funeral ritual are introduced. In the early days, Tibetan Buddhism was not so prevails in Malaysia. It is difficult for Rinpoche to propagate Tibetan Buddhism in Malaysia. However, thanks to Rinpoche’s wisdom and compassion, Kechara Forest Retreat has become on of the largest Tibetan Buddhist Centre in Malaysia now. Today, the development of Kechara Forest Retreat plays to such a large scale depends on Rinpoche’s unremitting efforts. Meanwhile, Kechara Forest Retreat also played an important role in spreading Dorje Shugden’s practice. When hear of Rinpoche entry into parinirvana, I believe the followers all over the world will feel great sadness!
After the fire offering ritual, the monks found many holy relics among Rinpoche’s remains. This symbolizes that Rinpoche is an high lama, and he has attained high enlightenment.
During this difficult time, we are very grateful to all the kindness monks and sangha who have come from afar. Thank them for their great efforts and time for Rinpoche’s funeral ritual. They recited the prayer every day, and performed pujas for Rinpoche.
We can recite Rinpoche’s swift return prayers daily. May Kyabje Tsem Tulku Rinpoche’s reincarnation make a swift return to spread the teachings of dharma and to continue to benefit sentient beings.
No words can describe of us losing our Lama and enlightened Guru, H.E. the 25th Tsem Rinpoche. I was deeply saddened to hear about the death of our Lama as just a moment ago last July , we had an audience and met our Lama , which indeed my very first time . Even though its just moment to me its like a long moment which I remembered each and every words of encouragement our Lama told me. Our Lama was such a kind, generous, compassionate gentle soul whom he would do anything to help improve our lives and had made a difference in my life and so many lives. Where lives pass, memories carry on forever. I will cherish the great memories I have with our Lama.
Throughout Rinpoche’s life, his was a voice for the millions of people. The Parinirvana of H.E. Kyabje Tsem Rinpoche, the world has lost a great Lama, whose steadfast and unflinching determination played a key role in trying to secure the lifting of Dorje Shugden’s ban. Tsem Rinpoche was known for his great compassion, tremendous generosity and extraordinary thoughtfulness. Everything Tsem Rinpoche did was merely to benefit others. May Tsem Rinpoche have a swift reincarnation .
We will always hold our Lama close in our thoughts.
Thank you writers team for this wonderful sharing. … beautiful pictures paints a thousand words.
Thank you Rinpoche for re-introducing two Dorje Shugden dharmapalas , “Methar” and “Shangmo Dorje Putri” to the Dorje Shugden world.
You found not one but TWO Dorje Shugden dharmapalas that had been forgot by time.
This shows the absolute closeness you had with the King Dorje Shugden.
I pray for your swift return.
I have been looking forward to read the updates of Rinpoche’s parinirvana for the past year. Finally i get to see it now…Thank you Rinpoche, blog team and everyone who is involved who helped to prepare and voluntered during Rinpoche’s traditional procession ,and this wonderful and detailed write up, photos and video. Too bad i couldn’t attend and really miss Rinpoche very much on social media. May Rinpoche have a swift and smooth return to KFR to continue spreading the Dharma soon.🙏😘💕
Profound are the deeds of His Eminence The 25th Tsem Rinpoche! Many heart felt thanks to all who have taken part to give us this dedication. In reflection upon the days before Rinpoche’s entering into clear light. I recall when on occasion it was mentioned we would soon be saying goodbye to the precious master and kind friend to the world that Rinpoche was. Shocked is putting it lightly, it all being so sudden. There could be no preparation for this kind of news! Sheading tears for this great loss at the time came easily, like never before in fact. The thought of knowing how very close so many of you were to Rinpoche impacted this loss even more than I could have ever Fathomed. I thought this is the bad part of emptiness, having to cope with and realize impermanence so unexpectedly. Utterly heart breaking to let go so soon and I am beyond grateful for all of your efforts to bring this supreme memorial to us all and ensuring Rinpoche’s ultimate return. Absolutely auspicious, thoroughly complete in its recognition and resonance of the Buddha we have fortunately come to know, love and appreciate in this samsara. May the return of his Eminence be amongst those most in need, near those who continue to honor his teachings and those who will bring about the continued successes and grand achievements Rinpoche worked so diligently to bring to fruition, for all in need. Many thanks once again to all who played such an integral role in ceremonies, your dedication is appreciated. Hands folded, head bowed in reverence. Sarva Mangalam! Sincerely, Mark Robert Allen Steeves.
May his future journeys be as glorious as in this life time…