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Geshe Rinchen Tenzin Rinpoche's education:
7- 9 years (1978)
Transmission, comments and secret instructions on the Word of The Enlightened Teacher Victorious Shenrab Miwo (Biography, Sutra, Tantra, Abhidharma).
Text from the Sutra section, which is the king of all medical treatises of Shangshung and Tibet, Bdud rtsi bang mdzod “Vase of Four Bumzhi Sutra’s Nectar”, its subsection being a medicinal root text Thugs ‘bum mkha’ sngon “Blue Sky-like Essential Sutra”. Transmission, comments and oral secret instructions on the first Location from the White Sutra of Healing – “Pulse and Urine Diagnostics Sutra”.
Brda dag rin chen gter khyim, “The Family of the Precious Treasury of Grammar and Orthography” by Kyungtrul Jigme Namkhai Dorje; Sumchunpa’s root text on grammar Srid pai sgron me “Lamp of Existence” and Tagjuk.
10-11 years
Bdud rtsi mdzod ‘bum “Vase of nectar” – the commentary, transmission and oral instruction on its 2nd section Gso byed dpyad ‘bum khra bo “Variegated Healing Sutra”.
13-15 years
Instructions, comments and transmission of the 3rd part of the Bumzhi: Gso bay nаd ‘bum nag po “Black Sutra of Diseases to be Healed”. Comments and transmission of the Akhrid thun mtshams bco lnga bka’lung rgya mtsho “The Ocean of Words and Instrustions, Atri of 15 Sessions” on the stages of preliminary Ngöndro practices by the Victorious Shardzawa.
Learning and applying inner preliminary practices:
1. To invoke belief and trust in the special objects of the refuge, protecting us from provisional suffering and general suffering of samsara, he has taken Refuge and recited the Refuge Prayer 100.000 times.
2. To purify afflictions and defilements of himself and other sentient beings, he has performed 100.000 prostrations.
3. He has recited one hundred thousand prayers to cultivate Bodhicitta or enlightened intent, which have the following motivation: “In order to purify all sentient beings, who were our mothers, from the 3 types of intolerable suffering of samsara, may I swiftly attain the Buddahood”.
4. To purify afflictions and defilements of himself and other sentient beings, using four powers has offered penance and recitation of the one hundred syllable mantra of the four Jewels (Guru, Buddha, Dharma, Sangha) 100.000 times.
5. To accumulate huge merits for all the sentient beings, has offered the mandala for 100.000 times.
6. To receive the blessing of Lama’s and the Three Jewel’s Body, Speech and Mind into his mindflow, and to receive the four initiations, has 100.000 Guru Yoga prayers.
7. To conceive the Unborn Body of Bon, the Dharmakaya, which is the aspect of Emptiness, has recited the Kunsang Selwa Guzab mantra 100.000 times.
8. To obtain the Uninterrupted perfection body, Sambhogakaya or Dzogku, which is the aspect of Clarity, has recited 100.000 times the 8-syllable mantras Khorwa Tontrug.
9. To achieve the Inseparability of Clarity and Emptiness and obtain the form body of Nirmanakaya, has recited 100.000 Ngensong Tontrugyi Nyingpo mantras.
16-17 years
Instructions and transmissions of Sman ‘bum dkar po “The White Sutra of Healing”.
18 years (1987)
Studying from Lama Pula Sonam Rinchen Rinpoche on the practice of Drenpa Father Lama and Spiritual Sons, the deep method of Sku gsum bcud dril “The Accumulation of the Three Bodies’ Essence”, Phowa transference practice (and received signs of accomplishing it).
From the realized Togden Khawo Sherab Phuntsog received comments to the Body Offering practice (Chöd) Lus sbyin mkha’ ‘gro gad rgyangs “Dakini’s Loud Laughter”.
19 years (1988)
Entered the Pula Yungdrung Tenphel Ling monastery, where he has received from his teacher Tsultrim Tharchin the transmissions of outer, inner and secret yidam practices and different tantric practices and rituals, has learned the melodic variations, instructions on making Namkhas and Gyanris from the threads, instructions on drawing lines and making sand mandalas according to the Victorious Dru tradition.
20-23 years
Received from Lama Pula Sonam many transmissions, initiations and comments on outer, inner and secret yidam practices. Performing offering rituals in the Protector’s Temple has conducted several 100 day retreats on yidam Palchen Gecko practice and has achieved realization signs when studying the practice of consciousness transfer Phowa for the others.
From the Insightful Togden Khawo Sheram Phuntsog Rinpoche he has received the teaching on the text of Sku gsum rang shar “The self origination of Three Kayas” by Victorious Shardzawa, comments and transmissions of the Tsalung practice of winds and channels and the Tummo practice of inner heat Ye shes me spung “The Fire of Primordial Wisdom” and practiced them, first perfoming the Sambhogakays recitation practice Stang ra, then the Middle Wind Bar rlung, then Soft Wind ‘jam rlung and the Harsh Wind of Drag rlung and others.
Has practiced the ‘khrul ‘khor Yantra Yoga with its sections of A khrid and Snyen rgyud, received the signs of obtainment in Bde drod bliss heat, Chu ras drying wet cloth with a naked body in the frost, Rlung ras when dry cloth becomes wet on the naked body in the wind.
The practice of water purification Chu sbyangs through Rgyab thur, the practice of fasting Sku gsum bcud len “Extracting the essence of the three bodies”. In one hundred and fifty days he had completed the tum mo and bcud len practices.
24 years (1993)
When Kyabje Menri Yongdzin Tenzin Rinpoche has visited the monastery, Geshe Rinchen Tenzin has received the four initiations of Ma rgyud yidam. In some time he made a one hundred days solitary retreat on Magyu.
The transmission of Yundrung Bön’s tradition Kangyur from the Insightful Khawo Sherab Phuntsog Rinpoche. Entered the Pal Shenten Menri Shedrub Dude monastery.
Comments and transmissions to the Menri Khenchen Nyima Tenzin’s text on the teaching in general and the foundations of the logic Thun mong bsdus grwa’ rnam bzhag by Tunmong Dudre Namshak “The Presentation Of The Regular Assembly of Bodies”.
25 years (1994)
Transmissions and comments on the Nyer mkhoi rtsod pa “Important points of the disputes” and Thun mong bsdus grwa’ rig lam “The Extensive, Middle And Minor Logical Paths of the Usual Collection of Topics”, showed good results in the practice of countering the opinion of the opponent, presenting his own opinions and debating.
26 years (1995)
Comments and transmission to the text on the Reasoning Logic: Rtags rig tsad mai dgongs don “The meaning of logical ideas”, mastered the logic of indirect formation of Jepak Tsema. Also, every day he has learned and memorized a decorative passage on poetry from Snyan ngag rin chen lde mig “The Precious Key of Poetry”, writing three examples to each passage daily.
27 years (1996)
Comments, oral instructions and transmission to the text by Je Rinpoche Unparalleled Sherab Gyaltsen Tshad ma rnam ‘byed ‘phrul gyi sgron me “The Wonerful Lamp, explaining the Logic” and such aspects as the Presentation of the Conceived Object, Presentation of the Concieving Mind and the Presentation of the 2 Types of Special Logic, and through the disputes he has cut off the mind constructs in the Blo rig, the science of consciousness.
28 years (1997)
Theg ‘grel me long dgu by the Eighth Leading Teacher Victorious Shenrab Miwo “Nine Mirrors –Explanations of the Vehicles.” Studying the creation of horoscopes of life and overcoming obstacles by the text of Khedrub Lungtok Gyamtso Snang srid me long, “The Mirror of Appearances and Existence”.
29 years (1998)
Comments and transmission on the text by Je Rinpoche Unparalleled Shenrab Gyaltsen “The Wonderful Lamp of Paths and Lands” Sa lam ‘phrul gyi sgron me, the presentation of the two truths, which is thefoundation of the preliminary practices of the Paramita Sutra Path.
The Path, stages of the union of method and wisdom: the Presentation of the four truths, the Instructions onthe method of obtaining deity-Teacher, the Presentation of taking Refuge in special objects, Bodhicitta in thetradition of the Great Vehicle Gyung drung sems dpai ranm bzhag and the Presentation of entering of a common being to the path Lam zhugs so skyei rnam bzhag.
First,
3 paths of accumulation Tshogs lam: the bigger, the medium and the smaller, in order to understand the general meaning of emptiness. Then the Path of Union Sbyor lam of the 4 times of primordial wisdom, where the general meaning manifests clearer. On the Aryan path: first, when emptiness is first conceived experientially, the first stage or land is achieved. The vision path Mthong lam, explained in the Mthong lam nges ‘byed yan lag bdun gyi rnam bzhag Presentation of the Discerning Vision Path in 7 Components.
Second,
after having seen the suchness (of all phenomena), one achieves the greater, middle and smaller Paths of Meditation Bsgom lam, where one becomes accustomed to that perception.
There are 3 sections in each, nine in total, and one land-level per each section. So 9 lands, and added one land-level of the Vision Path, 10 Lands are presented.
At the end, the Presentation of the Non-studying Path Mi slobs lam, the method of achieving the union of the Dharmakaya Bön body and Nirmanakaya. Through the disputes he had mastered 5 Paths and 10 Lands of the Sutra tradition.
He has completed studying the Astrology text Snang srid me long “The Mirror of Appearance and Existence”.
30 years (1999)
Has received the 250 full vows of Gelong.
The text, created by the abbot Menri Kunkhen Nyima as an explanation of the Prajnaparamita Sutra Bka gnad tshig don rab gsal “Clarification of Main points, Words and Meaning”.
The first period of Prajnaparamita, “Existence Realm” Srid khams, where, according to the text, compiled by the Teacher Leading Victorious Shenrab Miwo Kunle Nampar Gyalwa, the qualities of instructions, comments explaining the words of the Victorious in the Times of arguments, when the period of human life is a 100 years, and the components of the Existence Realm are explained.
During the 2nd Prajnaparamita period he has received the instructions, transmission and comments on Rin po che rgyun gyi khams “Precious Realm of the One On The Path” and its components, and through the disputes having wiped out all the excesses in the understanding of the words and meanings.
Had studied Lnga bdun gyi rnam bzhag, the “Presentation of the 5 and of the 7” on the text of the White Stellar Astrology Yid zhin dbang rgyal, written by Khyungtrul Jigme Namkha.
31 years (2000)
Studying the text by Yongdzin Namdak Odser of the third period of Prajnaparamita —Sngan bai khams Realm of Appearances, the 4th period – Stong pai khams The Realm of Emptiness, of the 5th period – So so gsal bai khams The Realm Of the Individually Clarifying Distinction Wisdom, of the 6th period – Rig pai khams The realm of self-aware primordial wisdom, of the 7th period – Klong chen
dbyings kyi khams Realm of the Great Space Sphere, of the eigth period – Mnyams pai khams Realm of Equal Parts, and the components for each of these realms. Having these instructions, attained the 3 Types of Wisdom and the 4 Types of Actions in the Prajnaparamita Sutra tradition through disputes, and so becoming aware of the Presentation of the Eight Great Reals or the result — Dharmakaya Bön Body.
32 years (2001)
Comments and transmission of the root text by Thukje Tsunme Tong Sheram Ödser, Dbu ma bden gnyis “2 Truths of Madhyamaka” and the corresponding commentary.
Has attained the view, free from the 8 extremes of the mind constructs, and through disputes has studied the Base: the 2 truths, the path: method and wisdom, and the result: the union of the 2 bodies, i.e. Dharmakaya Bön Body and the Rupakaya Form Body.
Studying 3 higher supports for the body, voice and mind of the Victorious ones, all possible supports for the body of the Victorious – different types of stupas and the 120 types of drawings for stupas, 3 types of tantric mandalas, outer, inner and secret symbols, building sand mandalas, the substances and line drawings.
33 years (2002)
Comments and transmission of the text by Je Nyanme Chenpo, Mdzod ‘grel ‘phrul gyi sgron me “Wonderful Lamp That Explains the Abhidharma”, which includes:
1. – Srid pa gsum gyi gnas, 3 Existences
2. —Bskal ba dgui gnas 9 Kalpas of Absence
3. — Mi gyo ba dbyings bzhi yi gnas 4 Immutable Spheres
4. – Gsal bai ye shes lnga yi gnas 5 Primordial Wisdoms of Clarity,
5. – Kun gnas snos bzhi gnas 4 vases for everything,
6. – Skye ‘phel bcud gsum gyi gnas Birth, Growing and Essence
7. – yul gcod pr byed pi dbang po drug gi gnas 6 Organs of Sences, Concieving the Object,
8. – Phra rgyas dug gsum gyi gnas 3 Poisons, Sublime and Dispersed
9. – Rten cing ‘brel ba gnyis kyi gnas Interdependence of Consciousness and the Support,
10. – ‘dus pai phung po lnga yi gnas The Accumulation of the 5 Aggregates,
11. – Mngon rtogs skye mched drug gi gnas 6 Sources of Emotional Perception – Clearly Percieving Ayatanas,
12. – rgya che bai khams nig sum gyi gnas 3 Vast Realms,
13. – rang bzhin mtshan nyid gnyis kyi gnas 2 Characteristics of the Self Nature,
14. – Las dang spyod pa lnga yi gnas Karma and Behavior, 5 types,
15.– ‘gro bai lam ni bzhi yi gnas 4 Paths of the Sentient Beings,
16.– Rten gzhi sa ni gsum gyi gnas Support, Foundation and Land,
17. – Sgrub pai ‘bras bu bzhi yi gnas 4 Achievable Results.
Studying the offering of mantras to the body, speech and mind of the Victorious ones, i.e. the rules of
empowering statues with mantras and the rituals of Rabne consecration.
34 years (2003)
Je Nyame Chenmo’s text ‘dul ‘grel sgron me “Wonderful Lamp, Explaining the Vinaya”, including the 8 Pratimoksha vows of personal liberation, the qualities of the teachers who ordain these vows, the qualities of the students who take these vows, how they are taken, the number of rules, main and secondary, to support the vows, the failing and violations, how they can happen and how the vows could be restored in case of violations (The Essence of Vinaya).
For 3 years he has performed the duties of the singing master during big sermons in the Menri monastery. He has received the initiations of the Gsas mkhar mchog lnga, 5 Higher Mandalas, Kachen Degu and other initiations of the Vehicle of Primordial Wisdom from the 4 sections of Tantras, through the section of Inner Tantras in the Vehicle, Apparently Manifesting Compassion Mngon bskyed thugs rjes rol pai theg pa. Also through the Extremely Essential All-Accumulating Vehicle Shin tu don ldan kun rdzogs theg pa he has received the initiation of Ma rgyud gsang mchog mthar thug and other initiations of the Great Primordial Wisdom.
35 years (2004)
The Text by the Teacher Leading Eighth Victorious Shenrab Miwo, Theg pai rim pa mngon du bshad pai mdo rgyud “The Levels of Vehicles, Explicit Explanation of Sutra and Tantra”. From 4 Sections of Tantras in the section of Outer Tantras — The Vehicle of Action - Pure behavior of Primordial Initiation Bya ba gtsang spyod ye dbang gi theg pa (Kriya Tantra), and the Vehicle of Clairvoyance, Having All Apects Rnam pa kun ldan mngon shes kyi theg pa (Charya Tantra).
In the section of Innter Tantras – The Vehicle, Apparently Manifesting Compassion Mngon bskyed thugs rjes rol pai theg pa and the Vehicle Wherein Everything is Perfect and Meaningful Shin tu don ldan kun rdzogs theg pa. In each of these 4 Vehicles – studying the view to conceive, commitments to hold, stages of meditation, accomplishment method, behavior, actions and the result achieved.
The transmission and comments to the text by Yondzin Tendzin Namdak Rinpoche: Sngags rim chen mo gsang sngags bka’’grel gsal bar byed pa “Stages of Tantra, Clarification and Explanation of the Word of Tantra”, on how to become aware of the Base of all 4 sections of Tantras — Primordial Self-Originated Wisdom, The Path is the way to find the condition of 4 Vidyadharas, based on the union of the development and accumulation stages, and the Result: spontaneous good qualities of the 3 bodies etc.
36 years (2005)
Transmission and comments to Asha Drogon Lodro Gyaltsen’s Yid bzhin rnam par bkod pai rgyan “Well located Wish-fulfilling Gem”, a comment to the Aggregation of common (tantras), the root tantra Spyi spungs rtsa rgyud gsang ba gsan thub, and studying the following:
1. deep views of the Secret Mantra: through examples, meanings and symbols the liberation from grasping to samsara and nirvana, and how one should become aware of the manifestation way — that all the manifestations of rol pa are the spontaneous uninterruptedly appearing natural state, i.e. unborn, free from deliberations great nature of selfness bdag nyid chen mo.
2. behavior. On how to adhere to Great Behavior. The meaning of the Great secret mantra: Secret Behavior, Yogic Behavior, Victorious Impartial Behaviour through the union of Method and Wisdom.
3. meditation: first, grasping of the mind, then having grasped it — holding-abiding, then abiding when the nature of the mind manifests clearly.
Based on these stages, then studying the following:
1. meditation with characteristics or visualization, and in it: meditation on the text and performing ritual actions, the way to perform sadhana practice and mantra recitation. Also, meditating on the place and path, relying on one’s body as a method or relying on the body of the other as wisdom, through any of these means the method of practicing Great Bliss and Emptiness.
2. meditation without characteristics: based on the concentration on the meaning of the natural condition, on resting the mind in it without distractions, an on avoiding grasping the extremes, which don’t correspond to the meaning of meditation, meditation on the single sublime tigle of the mind as such, and the permanent meditation without creating anything, and the way to dispel the dangerous darkness of the clinging to duality.
3. meditating on the real nature as such: grasping or subjugating the mind with the stage of development and the concentration of the mind with the stage of completion.
In Dzogchen the liberation from the recognition of outer objects using confidence, absence of attachment to the mind inside and absence of joy regarding secret experience, absence of attachment to the experience of Bliss, experience of clarity and non-conceptual experience. Briefly, learning the application of these practices, studying the errors in conceiving and other meditation faults, and how to correct them.
4. the commitments. Five root general commitments to support and 100.000 higher commitments of the Samaya, i.e. the need for accepting and rejecting and so on. Also, the supreme primordial commitment, i.e. the commitment that doesn’t need holding.
5 the stage of deeper actions. Having the foundation in the benefit for oneself, benefit for others, benefit for both oneself and others, first: the meaning of the Words — actions of the sadhanas, i.e. method of accomplishing five bodies, five actions and 5 types of primordial wisdom through the practice of recitation of peaceful and wrathful yidam mantras. Secondly, on the basis of the nine stages of the Vehicle of beings, nine different accomplishing activities, i.e. method, showing that one must pacify different types of students. Third, through reciting mantras, practicing yidam and deities and performing completion actions, attaining the state of Vidyadhara, realizing both common and supreme siddhis.
6. on introducing the deeper higher Vidyadhara Path of Liberation: outer initiation with the power to avert attachment to truthfulness, inner initiation, liberating from clinging to skandha characteristics, secret initiation, bringing to the shine of impeccable primordial wisdom in the mindflow, another secret initiation, which leads to the self-liberation emerging in the flow of the mind. Thus, by receiving 4 initiations, one gradually completes the lands of the 8 Vidyadhara paths of liberation, a clear way to attain 3 bodies.
7. 2 aspects of the deep result. Common result, i.e. 5 aspects: life, health, material wealth, blessings and magic. Supreme result, i.e. five clear aspects: view, meditation, behavior, commitments and actions. Through the 4 types of actions, 5 deities, 5 bodies, 5 families, 5 powers, 5 types of primordial wisdom and 5 eyes of primordial wisdom, bringing benefit to sentient beings etc.
From that year on, during 3 years Geshe Rinchen Tenzin Rinpoche was representing the doctors, practicing medicine by the Bumzhi treatise, in the higher assembly of Tibetan doctors in exile, has read daily lectures on rituals and practices of Medicine and Astrology, and on humanities.
37 years (2006)
Transmission from Kyabje Menri Ponlop Trinley Nyima Rinpoche on “3 Tantras of Yidam Buddha Magyu Compassion Sun” Yid dam gsang sngags ma rgyud thugs rjes nyi mai sangs rgyas rgyud gsum of the Secret Mantra of Great Primordial Wisdom Tradition or the Extremely Essential All-Accumulating Vehicle.
Also, the comment of Gyaltshen Milu Samlek to this text, which includes the following:
BASE – From the Primordial Buddha Tantra, starting from Primordial Wisdom Tigle to the Action Tigle, 13 tigles, used to introduce the Base — after the method to become aware of the self-emerging primordial wisdom, i.e. the natural condition of the base of everything.
PATH – From the Apparent Buddha tantra, from the Path Tigle to the Permanent Tigles, 22 tigles, which bring to the path of sixth methods and accumulation path stages, joining, vision and meditation, and through liberation, maturing and riddance achieving the state of the 4 Vidyadharas.
RESULT – From the Tantra of Perfect Buddha from Resultative Tigles to Tigle of the Mind As Such, the result of the ten tigles — achieving the three bodies of spontaneous land of the Victorious one etc. Through disputes understanding the words and meaning of Ma rgyud thig le zhe lngai dgongs ‘grel “The Explanation of the Intent of 45 Thigles of Magyu”.
38 years (2007)
Transmission and comments to the text by the Teacher Leading Eighth Victorious Shenrab Miwo on the levels of Vehicles: “9 Mirrors — Explanations of Vehicles” Theg ‘grel me long dgu skor by Kyabje Menri Ponlop Trinley Nyima Rinpoche. In this text the view of attaining the tradition of the tradition of the Highest Peak of the Great Perfection of Dzogchen, views to obtain, commitments to support, stages of meditation, method of accomplishment, behaviour, actions and the achieved result.
Transmission and comments on the Great Perfection Nyams rgyud rgyal bai phyag khrid “Comments on the Experiential Transmission By the Victorious one”, on the на Great Perfection nam mkha’’phrul gyi mdzod chen “The Great Marvelous Container of Space”, on the Great Perfection of tshad ma gal mdo “The Important Sutra of Pramana” and others. The Basis Of Great Perfection — Manifestation of the Ayatanas skye mched of suchness, the Path — exhaustion of 4 visions in the support on Tregcho and Togal, and the Resulting method of apparent achievement of the 3 bodies of the Greater Phowa of undefiled rainbow body in the body of the Young Vase of Bonku Dharmakaya gzhon nu bum pai sku.
The text “4 Chapters on the Listening Lineages of ShangShung Supreme Great Perfection” Bla med rdzogs pa chen po zhang zhung snyan rgyud bka’rgyud skor bzhi from the biography of the transmission lineages of the higher lams, studying their asceticism practices and achieving the final rainbow body.
The preliminary part of the path, on the Dharmic behavior of Bön and so on, “Self-purification of each of the 6 types of beings” rigs drug rang sbyang gi skor.
The main part of the Path. Outer: “12 chapters of secret instructions about cutting off general views” Lta ba spyi gcod kyi skor man ngag lei bcu gnyis, “The practice of concentration and meditation” mnyam bzhag sgom pai lag len, “The Lamp, enlightening the Sutra Commentaries” Mdo ‘grel gsal bai sgron me and others, cutting off general views of the lower vehicles. Ayatana manifestations of the suchness of natural state, i.e. great concentration, following only the self-awareness wisdom, uninterrupted self-enlightening, virtuous self-aware primordial wisdom, empty, undefiled by concepts, without deliberations of development and meditation. Or, according to other texts, the way of impure perception of samsara and the pure perception, 4 immeasurable components of the Enlightenment path, 10 Paramitas, 5 Paths, Beneficial qualities of the Tantric stages of development and accomplishment etc.
39 years (2008)
Achieved the title of the Great Geshe from the Venerable 33rd Menri Trizin Rinpoche and Venerable Kyabje Lopon Rinpoche.
43 years (2012)
50-day dark retreat on Snyan rgyud od gsal bdun skor “[Instructions] on the oral lineage on clear light in 7 chapters”, the methods for seeing the Clear Light or Thödgal.