A NEWSLETTER OF SIDDHARTHA’S INTENT MARCH 2002

2001- A ODYSSEY Story Page 4

Photo Raymond Steiner) Escort of Khampa headmen

IN THIS ISSUE

Interview - Four Seals Dzigar of the plus Kongtrül •On the Path BIR REMNANTS • Two Tales from • Dharma Dates Page 7 Page 6 Page 8 On the VAJRAYANA PATH

From January to March 2001 Dzongsar Khyentse Rinpoche taught on the Longchen Nyingthik ngöndro at Sea to Sky Retreat Centre outside Vancouver, Canada. In the previous issue of the Gentle Voice Rinpoche spoke about and humility. Here are further questions and answers from that teaching.

On pride and jealousy

Student: Rinpoche, what are good antidotes to pride and jealousy?

Rinpoche: Rejoice! As it suggests in the seven-branch . It is difficult to deal with these two, pride and jealousy, especially pride. I suggest you refrain from going where pride can occur, avoid getting involved with pride. After many years of practice you will still notice that pride, jealousy and anger occur, but you will notice that they become shorter. If, at present, you know that you have pride and jealousy, that’s already quite good actually. And you should admit that it is pride and jealousy. Of course, a (Photos Suyin Lee) lot of this has got to do with confidence. If you are confident, then you don’t have pride and you don’t have offering body, speech and mind or Mount Meru or clear jealousy. springs or beautiful garlands or the ladies of garlands, lamps, charm, etc. Instead, if you are thinking about Rome On distraction and Paris, you are distracted. It’s kind of easy to tell. S: Rinpoche, it seems like some of the practices, because of On prayer their elaborate form and , actually bring up more thoughts, they speed the mind up. I find that just by S: Do you have any advice on how to relate to the doubt sitting, things calm down. Especially in offering that comes up? I experience a lot of doubt when I’m practice I find that I can get completely distracted from the practising because I feel like I’m making it all up all the practice for a long time, because of the momentum that’s time. happening. R: There are many ways. Don’t think that this doubt is going to become less; in fact, it’s going to become more. R: I think that’s still less of a risk than just thinking that we And as you practise more, your doubt is going to become are meditating but actually not really being there. sharper and more intelligent. Right now these doubts are Meditation has a lot of loopholes and sidetracks and the very stupid doubts, easy to answer. Read some books and sidetracks are so subtle. The meditator’s greatest difficulty you will solve this problem, if you really need to. But I is not knowing whether we are distracted or whether we would suggest not reading books. The best I know of is are concentrating. Especially as we become slightly more that when the doubt comes, again pray to the refuge mature. objects if you are practising taking refuge, or else pray to . the guru. Pray that this doubt will transform into wisdom. S: Then how do you know? That’s the best way and the easiest. Don’t think about other methods. You can analyse, read entire books on R: Well, you will know once you are quite good, but Madhyamika, and it will help today, but tomorrow there somewhere in the middle it’s quite tough to know. And will be new doubts. Then you will have to read another when you know, there’s another difficulty: you will not book. trust what you know. Then our old habits tell us, ‘Oh, read a book, analyse it.’ And we will analyse it, reading about I will give you one piece of advice: when we practise and Madhyamika. But that is a sidetrack actually. Madhyamika when we ask for blessings, we tend to think of the great but is good to establish the view, but when we practise, we perhaps remote issues like purifying defilements. But you need to have a certain trust also. So this is why I guess the should pray about what you have now, here, such as loss always emphasise practices like the ngöndro. Patrul of inspiration, such as wandering mind, such as not Rinpoche gives the example of a wild yak that you tie with understanding the dharma, stuff like that. Not the general a long rope and you tie this rope to a strong peg. Form issues. Do you understand what I’m saying? meditations like mandala offering are like a peg. In such a practice you can easily tell if you are not thinking about 2 - Gentle Voice S. Purify whatever is happening? On deity R: Yes. It’s always better. Of course, the general issues also. You can even think, ‘May I purify all my defilements of R: When the great Sakyapa masters talk about mind, they the past, present and future.’ People do that actually. That’s say, ‘Look at the mind. The clarity aspect of mind is the what the text also says. But I always like to include mainly sangha; the emptiness aspect of mind is the dharma; the the problems that I have now. Whatever I have. And we non-duality of emptiness and clarity is Buddha.’ This non- have a lot! You can’t think, ‘This is such a mundane duality of emptiness and clarity cannot be expressed, it is concern, I shouldn’t bother Guru Rinpoche with it.’ You beyond expression, that is the guru; that is beyond shouldn’t think that. Guru Rinpoche does everything. If expression and is actually bliss. It’s free from all kinds of the kitchen stove doesn’t work, you can pray about that effort of trying to express or effort of dualism, basically. also. Guru Rinpoche spans everything from enlightenment And the bliss is the deity. Of course, we have to do to the stove. Or a dispute between two people, especially temporarily with created deities, but ultimately they are in such a case. This person Jason may be praying, ‘Guru beyond form. They are form, but they are also beyond that. Rinpoche, please make Heather listen to me.’ And Heather And then, just to finish the whole set, the unceasing mind is praying, ‘Guru Rinpoche, please make Jason listen to that is clarity, emptiness, inexpressible, blissful, is the me.’ Then you two can talk. In this way, include . The Sakyapas’ concept of deities is not so much everything. From time to time remember the illusory aspect, that everything’s an illusion, that nothing has any truly existing nature. That way, when a prayer is not answered the very next day, you will not get disheartened.

On visualisation

S: Rinpoche, do you have any advice for how to visualise? I have difficulty visualising.

R: Well, if you are having difficulty, begin to learn to have confidence that they are there. Instead of going through details of their hair, how it falls on their neck and shoulders, the way they hold their knife, whatever… Forget that! Just think that they are there.

On post-meditation practice POEM FOR DZONGSAR KHYENTSE RINPOCHE S: So when you’re doing post-meditation practice, are you thinking the body or the world is dharmakaya? As the pure white light divides to the four colours, So the Adi Buddha R: Ideally we should be seeing everything as the deity. But Manifests in the four corners of the earth. that’s very difficult for us, so beginners like us should learn to think they’re illusion. Now, seeing phenomena as the Appearing in the southern continent, deity and seeing them as illusion are very connected, but if Precious Kuntuzangpo, please remain with us. you were to ask me, ‘Which one accumulates more merit?’ then I would say seeing phenomena as the deity. This is the Like the human , hard to attain and easily lost, sophistication of the Vajrayana. But, then again, the Is the fortune of meeting with the precious ones. question arises, ‘Why deity?’ Because phenomena are illusion. You look at Heather, she is totally an illusion, the Like suffering, pervasive and also subtle, way you see her is projected by your mind. So think that Is the compassion and kindness of the mother-like lamas. however she appears in your mind is not really what she is. Based on that, then you think that she is not an ordinary Like a spring morning, a clear sky and white blossoms, being in the way you perceive her, but she is . Is the incomparable beauty of the Buddha’s smile. So all the interactions between her and you become more meaningful. Because the Theravada teachers are interested But now, like trees seen through fog in moonlight, in liberating you from sorrow they will teach you to think Is the mysterious nature of the Buddha’s mind. that she is not beautiful, she is a skeleton. And in the you are taught that she is an illusion. In the Glorious teacher, who has the one quality that Vajrayana, she is a deity. illuminates all, Please remain with us.

Sunyata

Gentle Voice - 3 2001 - A Tibet Odyssey

(Photo Stuart MacFarlane)

When Dzongsar Khyentse Rinpoche mentioned one day, dles on precarious mountain passes and altitude sickness. casually in passing as he often does, "You should come to Joy! When asked, ‘So what’s the pay-off?’ Rinpoche Tibet next year," we rejoiced. Maybe our dream to visit replied, ‘The bluest skies you’ve ever seen.’" And yes, we Dzongsar Monastery with Rinpoche might become a experienced most of the above! reality! On numerous occasions since first visiting Tibet in 1985, Rinpoche had talked about Dzongsar, inspiring There were 19 students in the group altogether. The first us to want to go there – if for no other reason than to party of seven met in Chengdu and spent one day there, place our feet on the ground where so many great and making final preparations for the drive to , eastern enlightened beings have walked before us. Tibet. The journey to took two days of non-stop dri- ving for 15 hours each day. Passing through small Tibetan Dzongsar Monastery in Derge, eastern Tibet, has a long villages, we climbed to passes of over 4,900 metres through and distinguished history. It was originally built in 746 alpine tundra with distant snow caps and a shifting mirage A.D. as a Bön temple. After the introduction of of yak hair tents, yaks and the occasional nomadic herder. into Tibet the monastery The drive from Derge to first became Nyingmapa, Dzongsar was a joyful trip then Kagyüpa and, in 1275 through virgin forests of A.D, a religious envoy of lofty conifer and juniper the Yuan emperor arrived trees that covered a huge at Dzongsar and decreed ravine on either side of a that the monastery crystal clear, rushing river. become Sakyapa. Jamyang After a four-hour drive we Khyentse Wangpo (1820 - exited the ravine and 1892) consolidated the entered Khamie Valley, a various traditions, render- vast fertile plateau domi- ing Dzongsar the principal nated on all sides by moun- seat of the ris-med or non- tains with the river, like a sectarian movement. In silver thread, coursing 1918 Jamyang Khyentse Tibetans crowd around the encamped tents (Photo Raymond Steiner) down the middle. In the Chökyi Lodrö (1893 -1959) created the Dzongsar Institute distance, positioned on a of Buddhist Studies. The main purpose of the institute was hill majestically overlooking the entire valley, was to propagate non-sectarian training in Buddhist philoso- Dzongsar Monastery. This spectacular sight was over- phy, debate and other traditional practices and, still in reg- whelming and we stopped to savour the moment and to ular use today, are more than 40 important and valuable shed tears of joy. The thrill and emotion we all felt on arriv- texts, written by masters of all Buddhist traditions. ing in Dzongsar is unforgettable.

Shortly before we departed for Tibet, a fellow traveller sent In 1959 Dzongsar Monastery was completely destroyed by an email that well described what we may have to brave the first perpetrators of the Cultural Revolution. In 1983 on our adventure. "I’m excited and frankly terrified at the the Chinese began a policy of reviving religious activity prospect.” Rinpoche’s description of what to expect was and since then Rinpoche has funded the reconstruction of quite horrific. Terrifying roads and drivers, Chinese hotels Dzongsar Monastery and Dzongsar Institute, while rein- with beds full of scabies and bathrooms full of shit, very lit- stating over 500 monks and lamas. Dzongsar’s non-sectar- tle food or water, and no prospect of washing at all for the ian stance has been of enormous significance to the devel- entire time, plus two full days of riding horses with no sad- opment of . In terms of Buddhist prac-

4 - Gentle Voice Dzongsar Khyentse Rinpoche is joyfully escorted back to Dzongsar (Photo Amelia Chow) tice, Dzongsar Monastery offers the tuition and instruc- Nomads camped around the mountainside to be near tions of the greatest Vajrayana masters. Rinpoche and young girls sang songs of devotion that echoed around the mountains, as they did kora. As always The Abbot of Dzongsar Monastery, Lodro Phuntso, greet- Rinpoche did not disappoint the local devotees and gave a ed us on arrival with warmth and his beaming smile. He number of discourses and initiations during the days we guided us to the podrang or palace along a maze of narrow, were there. One misty rainy day, led by Rinpoche, we rode cobbled stone pathways and past imposing buildings that higher up into the mountains to Lake Tsingynu (The house temples, 23 shrines, many , monks’ and lay Turquoise Lake of the Collection of Tears from the Lion). peoples’ quarters and the Tibetan Medicine Dispensary. Jamyang Khyentse Wangpo and Chogyur Lingpa discov- ered many at Lake Tsingynu. On one occasion The following day we travelled to Dzongsar Meditation Chogyur Lingpa tied his robe to the end of a long rope and Centre at Tak Tsang to meet up with Rinpoche. Revelling in threw it into the lake; when he pulled it out there was noth- our new mode of trans- ing in it. Rinpoche told us, port, we rode on horse- "He then appeared to back, young Tibetan men become a little crazy and and women leading our walked on the water to the horses as they sang folk middle of the lake, songs and chatted togeth- dropped his robe into the er. A group of "whiteys" water again and, when he tentatively mounted must withdrew the robe, it con- have appeared a bizarre tained treasure teachings." sight to the children who One of the many terma ran along beside us gig- discovered at that time gling. We were later told Warriors compete in a ceremonial race as part of a Gesar of Ling puja was Wisdom Light. that we were the first Westerners ever to visit The most momentous Tak Tsang. occasion during our stay (and there were many!) Tak Tsang, a seventh-cen- was to receive an initia- tury cave, occupies a very tion bestowed by special place in the history Dzongsar Khyentse of Tibetan Buddhism. Not Rinpoche on Guru only has it been personally Rinpoche Day in Guru blessed by the presence of (Photos Amelia Chow) Rinpoche’s cave at Tak Guru Rinpoche and his consort , but also Tsang. In the seventh century, before departing Tak Tsang, Mipham Rinpoche, Jamyang Khyentse Wangpo and Guru Rinpoche and Yeshe Tsogyal concealed blessing pills, Jamyang Khyentse Chökyi Lodrö have spent time in statues and numerous precious items in the cave, sealing retreat there, as well as many other great masters. Mipham them behind mud and stone. In the eighteenth century Rinpoche retreated for 13 years in a cave above Tak Tsang, Jamgön Kongtrül and Jamyang Khyentse Wangpo discov- where he wrote over 26 volumes of teachings. He also ered the treasures. To dispel doubt as to the origination of wrote poetry and created pottery. It was a sublime experi- the terma, they invited many people to come to attend the ence to be with Rinpoche in this most sacred of sacred excavation. A three-page root text was uncovered as well places. as many other items, including a painted guidebook and Continued page 6 Gentle Voice - 5 FOUR SEALS of the DHARMA “Often I have been asked by people, ‘What is Buddhism there is a separation between subject and object, as long as in a nutshell?’ ‘What is the unique philosophy of you think they are independent and then function as sub- Buddhism?’” With these words Dzongsar Khyentse ject and object, that is an emotion, which includes every- Rinpoche introduced a teaching on the four seals of the thing, almost every thought that we have. Dharma, entitled “What is Buddhism and What is Not?” in 1999. In this excerpt from that teaching, and on the The third view is much more difficult. No phenomenon adjacent page in an interview with Dzigar Kongtrül has inherent existence. Some of you worn-out, jaded Rinpoche, we explore these four views that make up the Buddhists must have heard this thousands of times. But for path of Siddhartha Gautama. those who are new it might be quite interesting. Yet it’s also quite difficult to chew because there’s a lot of blockage Briefly, I’ll run through these four views. The first is that within us. The fourth one (and the most difficult to under- anything that is compounded is impermanent. Now that’s stand and the most difficult to accept) is that nirvana is unique. The second one (slightly more complicated than beyond extremes. Now that is a very, very difficult one. the first and also painful to listen to) is that all emotions are Not only difficult to understand, but difficult to accept pain, all emotions are suffering, all emotions are dukkha. because, as religious people, we all think that we will Now that’s something we don’t want to hear. And it’s somehow go to a place where we will have a better sofa, a something unique to Buddhism. I think only Buddhists better shower system, a better sewerage system… talk about this. Many other religions or philosophies wor- Something like that. Some kind of a nirvana where you ship things like love, celebration, songs and things like don’t even have to have a remote control, where every- that. Buddhists think this is all suffering. Why? Because thing works the moment you think. And so when they involve dualism. This is a big subject now. This we Buddhists begin to say that nirvana is actually beyond have to discuss for a while. From the Buddhist point of extremes it’s something quite difficult to accept. view, as long as there is a subject and object, as long as

Continued from page 5 that recorded the stay in Tak Tsang of Guru Rinpoche and Yeshe Tsogyal.

The following day we prepared for our horse ride back to Dzongsar. Although Rinpoche had told us a little of what to expect on our return to the Khamje Valley, we were nev- ertheless amazed by what happened next. After riding for some time we arrived at the most stunning scene – in a field waiting to escort Rinpoche back to Dzongsar were hundreds of Khampa "headmen" from surrounding dis- tricts. Holding banners aloft and dressed in traditional cer- emonial costume (worn only in the presence of a high and for performing Khampa dances), the men were mounted on horses decorated in finery. The huge proces- sion winding its way slowly along the mountain tracks was an extraordinary and unique vision.

With this huge escort Rinpoche rode into the Khamje Valley to be greeted on arrival by hundreds and hundreds of Tibetans who lined the route, all of them dressed in tra- ditional costume. The procession slowly made its way to an area in the centre of the valley and the festivities began with the most reckless horse-riding competition we have ever seen! For three days and nights Rinpoche stayed in a tent from where he watched the celebrations. During the (Photo Raymond Steiner) entire time he tirelessly met, blessed and talked with peo- During his visit Dzongsar Khyentse Rinpoche poses with Khenpo Pedam (left) ple whilst traditional dancing, singing and other events Continued page 10 6 - Gentle Voice INTERVIEW DZIGAR KONTRÜL RINPOCHE

help us stay on the right track. And in the end it’s really going to help us realise the state of mind that is beyond impermanence and permanence. Also, Buddha said that the awareness of impermanence is like the greatest of all the footprints of the animals in the jungle. The elephant’s footprint is the biggest! (Photo Valarie Kamala Kennedy) The second mark of existence says all that’s defiled is suffering. So what arises in our dualistic mind is also a great deal of suffering.

I think if the root is poisonous, all the branches and leaves of the trees are going to be poisonous. When our mind is rooted in ignorance, all that comes out of the ignorance is going to be that way.

Another of the marks of existence is that all phenomena are free In August and September 2001 Venerable Dzigar of inherent existence. Yet that’s quite the opposite of this self- Kongtrül Rinpoche returned to Australia to give importance that sentient beings experience. Could you please teachings. Rinpoche was recognised at the age of nine by explain this contradiction? the sixteenth Gyalwang and His Holiness Rinpoche as an emanation of Jamgön Yes, I think when we are really able to examine our mind, Kongtrül Lodrö Thaye, a great and influential spiritual then there’s a way to go beyond where our mind has been, teacher and non-sectarian master of the late nineteenth which is ignorant, confused, caught in self-importance, century. Rinpoche kindly spoke to the Gentle Voice cherishing the self, protecting the self and all the rest of the during his visit. negative emotions and karma. There’s a way to go beyond that, which is to see that it all happens out of ignorance. Welcome back to Australia, Rinpoche. The first time you visited And ignorance is not inherently existent. Ignorance just us was just before your own personal retreat. How was that comes about as an obscuration to that great egolessness experience for you? nature or the nature of all phenomena, being sunyata.

It was a good experience in regard to what I was able to do Your example of feeling like we’re "jet-lagged" seems very with myself. I was feeling not quite balanced, travelling so helpful. We have the intention to wake up, yet we’re constantly much that year and the year before and also doing a lot of falling asleep when we don’t want to. So the non-existence of teachings and not having so much personal time or a sense ignorance and the ability to change are tools we can use? of the balance in the mind. And I was also feeling the need to go deeper. So that’s why I decided to do this three-year That’s right. We have this sleep, and it’s habitually very retreat. During the retreat I had to come out a few times to powerful. But at the same time awareness is also very seek more teachings from Trulshik Rinpoche in France. powerful. And one’s awareness is purely cultivated And also I had to go to India to see my mother and then through the methods and the blessings of the lineage and finally relate to her passing away. But I also had quite a bit the wisdom which is transmitted through them. Then we of time for myself. And I felt very happy with what I was get this intrinsic carefreeness as well. able to do. The fourth mark of existence says that nirvana is beyond You’ve spoken about the four marks of existence (or the four seals extremes, or that nirvana is peace. Could you expand on that, of the Dharma, see page 6). It seems that it’s vital to develop a Rinpoche? really profound awareness of impermanence if we are going to wake up. Nirvana is peace.

I think that’s really very important, as many of the great Is there anything you’d like to say in conclusion, Rinpoche? teachers have said. And I really do think it’s true from my own little bit of experience of it. Contemplating I would like to encourage everyone to really take the impermanence in the beginning is what is going to inspire teachings of the Buddha and the teachings of all the us to turn our minds towards the dharma. In the middle enlightened masters into deep consideration! when we contemplate impermanence, it’s really going to

Gentle Voice - 7 BIR REMNANTS

On the first day of Tibetan New Year 2001, I’m shaken awake by an earthquake. An omen? It is Bir, India, and thus my retreat begins.

First light suffuses, Seeps from the pores of the peaks; No darkness resists.

Light spills over the Land like happiness. Another Doubtful day starts.

Mellifluous monastery bell Tolls, pinpointing the present. But even nowness, subtle object, Won’t bring liberation.

Ignorant of the fate of cows Three spotted calves run In fields made dainty with dawn.

Naked yellow willow now has New sari of nuclear green, Startling in the still bleak courtyard.

It is enough to sit With the sun at my back, Outside my window, Eating my rice porridge. Birdsong of piercing sweetness The occasional sultana Announces the now. Is bliss. Limp light breaks the stiff Funereal dawn too late To warm up the corpse.

From my window, flames Consume the cherished form. It is not far to death.

These flies, like thoughts, Annoy and annoy. I wish I Wasn’t growing old.

Making a pancake The gas flares; suddenly

Mani stones, Choling Monastery, Bir (above and top right) Supreme happiness. (All photos Valerie Kamala Kennedy) Hard hail has rendered Relentlessly rehearsing This earth sweet with strewn petals, Scenes both past and future, Mandala garland. This distracted mind Eschews the present. Retinue of spring snow, Brown buds burst bleak branches. These brief white butterflies Late snow will not slow their way Gladden my heart. To inexorable spring.

8 - Gentle Voice Mani stone carver

Mani wall outside Choling Monastery, Bir Even here amidst The garland of saffron spires, They have no "they have". Shakespeare still speaks. Recognising this, my thoughts Stop dead in their tracks. Where chill waters stilled, Now flounces the turbulent Jackals howl in the Tune of sated spring. Cool night air while in my warm Bed I write and write. Harbinger of night, A lone star glitters in the Of what use, matching Bardo of evening. The word to the perception? No liberation. On the night dark roof Wrapped round with murmur’d Valerie Kamala Kennedy I gaze at strange stars.

In the pantheon Of night, a billion worlds Flicker and gleam. Who am I that I should Dream them?

TWO TALES FROM INDIA Pema Biddha, a Bhutanese student at Sarnath College, India, has contributed these two tales of recent escapades. THE GREAT GATECRASH DOGS AT BIR

Dzongsar Khyentse Rinpoche and Ugyen Wangchuk went The dog at Dzongsar Khyentse Rinpoche's labrang in Bir for dinner to a restaurant in Varanasi one evening. It recently had puppies. The retreat house could not keep seemed to be a buffet so they helped themselves, only to them all, so the monks took the puppies to nearby villages realise that they had gatecrashed someone's dinner. and offered them free to the local people. No one would Fortunately, the party turned out to be a Buddhist group take them. So Sonam Choepel came up with an idea. The from Korea. The Koreans invited them to stay and gestured mother dog is a beautiful Alsatian and quite an attraction for them to go ahead, which saved Rinpoche and Ugyen in Bir. One reason is that she is the only Alsatian, but it’s Wangchuk from becoming embarrassed. The two had also because she belongs to the retreat house and barely started eating when a man who looked like a priest Rinpoche. Sonam Choepel took the mother dog along with arrived. Everyone stood up, including Rinpoche and the puppies. It did the trick. People, thinking the puppies Ugyen. They could not afford to be impolite by continuing would grow up like their beautiful, pedigreed mother, with their dinner. The group started chanting . rushed in to take the puppies and there weren't enough for After they had finished chanting, another man arrived and all the people there. But, sadly, the puppies grew up to be started to give a discourse which Rinpoche and Ugyen just like their father! couldn't understand. But both of them had to listen while their food remained untouched and their stomachs went on growling. They sure had an experience! Gentle Voice - 9 Continued from page 6

This adventure of a lifetime was coming to an end, and the day before our departure a tsog offering was made and we spent the evening farewelling our hosts and Tibetan friends. Later all of us were summoned to Rinpoche’s quarters where he gave us the unique gift of one Tibetan boot each, saying, "There was no time to make a pair!" The next day we left Dzongsar for the long journey back to

(Photo Amelia Chow) Chengdu, rejoicing in the time we had had in Tibet, but Festival ground in Khamje Valley also saddened that we were leaving such an enchanting were performed in honour of his visit. On one of the morn- place. The vibrant blue skies, vivid green hills, white snow- ings Rinpoche gave an empowerment and walked through capped mountain peaks, virgin forests and shimmering the crowd for an hour or more, blessing everyone present. lakes - and the we had met - were all The unassuming and unquestioning devotion of the beyond beautiful. Tibetan people was at all times humbling. Leaving Dzongsar behind us at the start of our return jour- During the next couple of days Rinpoche conducted a ney, we drove for a few hours and stopped for a picnic guided tour of Dzongsar Monastery and Dzongsar lunch beside a picturesque lake. Rinpoche told us the Institute, whilst he narrated countless stories about the his- Tibetan name of the lake when translated means "Where tory of both places. We also went for a picnic to Dolpo, a My Mind Fell". Long ago a Chinese princess spent time at plateau where many Tibetans hid during the Cultural the lake en route to Tibet. The vision of the lake had such Revolution. Once again, hundreds of local people joined us an effect on the princess that she said her mind fell there! and, sitting under the shade of trees, we watched with This lake and many places we visited in Tibet had a simi- great amusement as the Tibetans competed in running lar effect on us all. I hope I will be fortunate enough to races, tug-of-war and many other unique and playful return Dzongsar to "fell" more of my mind - and pick up games we had never seen before. the other boot!

KHENPO JIGME PHÜNTSOK- U P D AT E

In the previous issue the Gentle Voice reported on Khenpo Jigme Phüntsok and Serthar Institute which he founded at Larung Gar, eastern Tibet, in 1980. By 1999 over 7,000 monks, nuns and lay practitioners were studying and meditation there. Now, it seems that the monastic complex is being targeted in the most extensive demolition since the Cultural Revolution.

London-based monitoring group Tibet Information Network reports that the demolition of housing has been exten- sive and the impact of the expulsion of practitioners from Larung Gar tragic. "Teams of workers supervised by offi- cials were instructed to carry out the demolition of residences in order to ensure that monks and nuns would not return to the site, and reports indicate that many nuns were required to sign agreements stating that they would not return." Reports received by TIN describe the suicide of at least one nun and the expulsion of hundreds more from the institute since official work teams moved in. The authorities have primarily targeted nuns’ homes, although the homes of some Buddhist students from China and overseas were also destroyed. A Westerner who has recently returned from Tibet told TIN, "There are many nuns from Serthar now begging for food and money in Xining, Chengdu and other areas. The main problem is that, if they go home, they cannot enter a nunnery and they have taken vows not to go back to lay life."

There is also concern for the welfare of the highly respected spiritual teacher Khenpo Jigme Phüntsok who estab- lished the monastic institute for the purpose of reviving Buddhist scholarship and meditation. Khenpo Jigme was in poor health before the work teams arrived and his condition has reportedly deteriorated. He was taken to a clin- ic in Barkham run by the military for medical treatment, but has now been moved to the provincial capital Chengdu. It is not known whether he is receiving medical treatment in hospital in Chengdu, where medical facili- ties are more sophisticated than in Barkham.

According to TIN, "Chinese authorities have stated that Serthar Institute will be continuously monitored and that particular attention will be paid to any contact with people in India, reflecting a particular sensitivity to connec- tions with the and the Tibetan government-in-exile." Further information and pictures are available at www.savetibet.org.

10 - Gentle Voice DHARMA DATES

HIS HOLINESS DALAI LAMA JIGME TROMGE RINPOCHE

His Holiness Dalai Lama will visit Australia from 18 to 27 Jigme Tromge Rinpoche is a reincarnation of Tsewang May 2002. In Melbourne he will give a free public talk and Norbu, the son of the first Chogyur Lingpa. In a previous a teaching on the great Buddhist text by Atisha, Lamp of the life Jigme Rinpoche was also Yudra Nyingpo, one of the Path to Enlightenment, including the vows and twenty-five close disciples of Guru . Born a Chenrezig initiation and blessing. In Geelong there will in 1964, he received a traditional Buddhist education in be a free public talk and a White initiation. In Sydney Asia and then completed a three-year retreat in the United His Holiness will give a free public talk and a teaching on States. Jigme Rinpoche has received empowerments and the Four Noble Truths, and he will also visit Canberra. For teachings from many masters, including his father, His further information please refer to www.dalailama.org.au. Eminence Chagdud Rinpoche. Jigme Rinpoche will visit Australia in June or July 2002 to give teachings and THE WAY OF THE BODHISATTVA empowerments. For further details call (02) 9818 2650.

Dzongsar Khyentse Rinpoche will teach on the final chap- ter of Shantideva’s The Way of the Bodhisattva in Sydney in MANJUSHRI SHEDRA – the second half of 2002. Siddhartha’s Intent will advertise BUDDHIST STUDIES PROGRAMME details of this event later in the year. For further informa- tion please phone Sue Robinson on (02) 9949 9339 or Linda This is a graduated course of study held at Sydney’s Adelstein on (02) 9360 6022. In the meantime, the seven- Tharpa Ling taught by Loppon Ngawang Dhamchoe who tape set of The Way of the Bodhisattva, Part V, is now avail- received his training at Sakya College in India. It encom- able. Contact Carol Weaver on (02) 9810 4591 about this. passes three levels of systematic study and solid training, using practical and logical methods for integrating the KHYENTSE FOUNDATION understanding into your life. The students will develop an authentic practice, mental clarity, and the wisdom and The Khyentse Foundation is a non-profit organisation ability to benefit others. The programme runs from March established in the United States in 2001 as the central vehi- to December 2002, one night per week with three one-day cle to manage worldwide contributions and to support the seminars and an end-of-year retreat. For details contact activities of Dzongsar Khyentse Rinpoche. The foundation Ani Pema Chodron (02) 9555 9194 or email depends on the collaborative effort of Khyentse Rinpoche’s [email protected] students, friends and sponsors, who are engaged in an international fund-raising campaign to provide the finan- HOUSES FOR RENT AND FOR SALE cial resources to help Rinpoche fulfil his aspirations. The foundation’s first priority is to create an endowment that Caretaker, tenant or retreatant required for a small house at will provide for the continued patronage of Khyentse Gesar Springs Community, near Kyogle, northern New Rinpoche’s monastic colleges in Tibet, India and Bhutan, South Wales. A nominal rent is required in return for basic where over 700 students, monks, nuns and yogis depend maintenance duties (for example, mowing). Also on the primarily on Rinpoche for their basic needs. Other special community are two houses for sale, one small house (price projects include the establishment of a scholarship fund, negotiable) and one larger one (price $Aus60,000). For fur- the publication and translation of , the estab- ther information please phone Ngawang Palter on (02) lishment and maintenance of a Buddhist college in the 9416 4937. West, and the endowment of a chair or professorship of Buddhist studies at a major North American university. STAY IN TOUCH

In our shifting world the truth of impermanence is more If you would like to be notified by email about teaching and more evident, yet sponsoring Rinpoche’s activities is events organised by Siddhartha’s Intent in Australia, one way of contributing to something inexhaustible and please send your email address to meaningful. If you would like to know more, please visit [email protected]. And if you change your www.khyentsefoundation.org, email Cangioli Che at can- postal address, please notify us of this change at the same [email protected] or email your country’s email address, so that we can stay in touch with you. For Khyentse Foundation representative (in Australia, for further information about Siddhartha’s Intent and the example, contact Jill Robinson at jill@khyentsefounda- activities of Dzongsar Khyentse Rinpoche you can visit our tion.org or on (02) 9489 0196.) website at www.siddharthasintent.org.

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Shamatha meditation is held every Tuesday evening at STOP PRESS! 7.30 p.m. Phone Jenifer Wells on (02) 9357 1740 or 0421 494 084 for details. And a Tsasum Drildrup tsog is held on the tenth day of the lunar calendar. Please contact Rati on (02) Vajradhara Gonpa has just learned that, due to 9571 7383 or 0400 841 553 for details. recent world events, the cost of insurance for the gonpa has skyrocketed! The gonpa is Dzongsar IN THE BLUE MOUNTAINS… Khyentse Rinpoche’s long-term Australian retreat centre, situated near Kyogle in northern A full day of Longchen Nyingthik ngöndro practice is held New South Wales. To manage this additional every four to six weeks and Chimey Phagma Nyingthik expense and to keep the building of two retreat practice takes place on the full moon. Please contact Kate huts on track, the gonpa is appealing for help. Miller on (02) 4787 8766 for details. Every Monday evening You can contribute to this worthwhile communi- at 7.30 p.m. there is a shamatha practice and on Guru ty by becoming a yearly member for $120 or a life Rinpoche day a Tsasum Drildrup tsog is held. Ring Pamela member for $1,000. Alternatively, you may wish Croci on (02) 4757 2339 for further information. to make a donation. Please phone the gonpa on (02) 6633 1382, email [email protected] or write to P.O. Box 345, Kyogle, NSW, 2474, AND IN NORTHERN NEW SOUTH WALES Australia.

A Longchen Nyingthik ngöndro practice is held on the third Saturday of every month. Please contact Nikki Keefe on (02) 6687 1441 or Christina Peebles on (02) 6688 2055 for further details. And a weekly Green Tara practice is held PLEASE NOTE: Because of its sacred content, please every Tuesday at 7 p.m. at 68 Magellan Street, Lismore treat this newsletter with respect. Should you need to (above Noah’s Ark Bookshop). Phone Geoff Moxham on dispose of it, please burn it, rather than throwing it (02) 6688 6166 for details. away.

12 - Gentle Voice