The Nyingma Lineage

The Nyingma Lineage By Matthieu Ricard

Some elements of Buddhist philosophy and practice purportedly reached remote Tibet as early as the fifth century. However, the major advent of Buddhism occurred in the eighth century, when King Trisong Detsen (b. 742) invited the Indian abbot Shantarakshita to Tibet, and, soon afterwards, the incomparable tantric master Padmasambhava.

As recorded in the Sutra of Final Nirvana and in other prophecies, Buddha Shakyamuni said, shortly before passing into Nirvana, that since he had been born as a human being in this life, he had not taught extensively the esoteric teachings of the tantras. He predicted that he would return to this world after twelve years by means of a miraculous birth, in order to expound the tantric teachings. This rebirth was Guru Padmasambhava, who emanated from the heart of Buddha Amitabha and miraculously appeared in the form of an eight-year-old child upon a lotus, at Danakosha Lake in Uddiyana.

Proclaimed as his heir by King Indrabodhi, the Lotus Born realized that by ruling the kingdom of Uddiyana, he would not benefit beings. He decided to perform some outrageous acts to reduce the attachment the king and ministers had for him and was sentenced to exile. He went to the eight great charnel grounds of India, where he engaged in yogic practices. Knowing that to benefit ordinary people he had to display the manner of following the normal steps of spiritual path through study and practice, he received empowerment from the Dakini Lekyi Wangmo and went to meet the Eight Awareness Holders, or Vidhyadharas, from whom he received the transmission on the Eight Herukas and on the Great Perfection.

Following this, he converted the kingdom of Zahor, took princess Mandarava as his spiritual consort and attained eternal life at Maratika Cave. Having then converted the kingdom of Uddiyana and defeated the heretic teachers at Vajrasana, in India, he attained the supreme realization at Asura Cave in Nepal. On his way to Tibet, he subdued all evil spirits and bound them under oath, so that they would protect the Buddhist teachings.

After Padmasambhava arrived in Tibet, within five years, the building of the Spontaneously Arisen Temple of Samye was completed. At the Cave of Chimphu, he initiated eight disciples, headed by King Trisong Detsen, into the mandala of the peaceful and wrathful buddhas, and bestowed upon them the complete teachings on the various stages of the Vajrayana path.

Most of his teachings were written down by Yeshe Tsogyal or himself and miraculously concealed these as innumerable "spiritual treasures" (gter ma) in various places--temple buildings, sacred images, rocks, lakes and even the sky. He entrusted each of them to a particular disciple and prophesied that they would be reborn in the future as tertons, or treasure-finders, and take these teachings out of their place of concealment to benefit beings of that particular time. When the right time comes, a terton experiences visions or signs indicating how and where to discover his or her destined treasure or terma. The terma are usually in symbolic dakini script, at the sight of which, the terton is able to write a whole volume of teachings. In the case of so-called "mind treasures," the teachings are not physically unearthed but arise in the terton's mind. Over the centuries, a few hundred terton masters have appeared. Even in recent times Padmasambhava's treasure teachings continued to be revealed, by great masters such as Dudjom Rinpoche and Dilgo Khyentse Rinpoche himself. This mode of transmission, sometimes termed the "short" lineage, complements the "long" lineage of the canonical scriptures (bka' ma), which have been transmitted without interruption from master to disciple, from the primordial Buddha, Samantabhadra, through Guru Padmasambhava, Vimalamitra, and other great Awareness Holders. In a third stream of transmission, the pure visions (dag snang), Guru Padmasambhava appears in reality to the terton and speaks to him in person.

Under Guru Padmasambhava's guidance, over a hundred learned Indian panditas and an equivalent number of Tibetan translators, or lotsawas, translated into Tibetan the entire Buddhist Canon and most of the Indian commentaries. This period is known as that of the Early Translation, Ngagyur (snga 'gyur). The upholders of the vast and rich spiritual tradition, which flourished in its wake are known as the Ancient Ones, or Nyingma (rnying ma). Although the monastic tradition was nearly eradicated during the persecution waged by King Langdarma, the Nyingma tradition survived through lineages of highly realized lay yogins.

In the late tenth century, at a time where Buddhism was vanishing in India, a second wave of translation occurred, spearheaded by the great translator Rinchen Sangpo (957-1055). The various lineages that sprang from it belong to the New Translation period (gsar ma). These include the traditions of the Kadam (and its later development, the Geluk), Sakya, Kagyu, Shangpa Kagyu, Chod and Shije, Kalachakra, and Ugyen Nyendrub. These traditions, old and new, are often called the Eight Chariots of Spiritual Accomplishment (sgrub brgyud shing rta brgyad).

Guru Padmasambhava's lineage maintains a complete tradition of both sutra and mantra, arranged into nine vehicles that incorporate all aspects of Buddhist theory and practice. Although all teachings and paths have but one goal, there are as many paths and vehicles to reach Buddhahood as there are different natures and capacities in sentient beings. This is why the Buddha and all the accomplished masters following him taught a variety of methods to suit varying needs. The Lankavatara Sutra says:

As long as there are deluded minds,

There will be no limit to the number of vehicles.

Once delusion comes to an end,

There will be neither vehicles nor sentient beings.

The Nyingma tradition distinguishes nine main vehicles for realization, or yanas. They do not represent separate, altogether different approaches: each of them is a step toward the next, which naturally includes the preceding ones. Just as all rivers merge into one ocean, as all paths lead to a single summit, so all vehicles ultimately fuse into one as they culminate in Buddhahood, the Radiant Vajra Heart ('od gsal rdo rje snying po) of the Great Perfection (rdzogs chen). These nine vehicles can be condensed into three, the Hinayana, the Mahayana, and the Vajrayana.

The Hinayana path is based on renunciation. Its practice is motivated by the wish to liberate oneself. When considered on its own, it may be called "lesser vehicle"; when integrated into the whole path of the three vehicles, it is regarded as the "basic vehicle."

The Mahayana practitioner is motivated by the altruistic intention to liberate others from suffering and bring them to Buddhahood. The Mahayana, or Great Vehicle, surpasses the Hinayana in many essential aspects. A Bodhisattva recognizes the lack of true existence both of the individual and of all phenomena. He thus regards everything as being like a dream or an illusion. However, his understanding of absolute truth does not lead him to ignore relative truth: with loving-kindness and compassion, he keeps his actions in perfect accord with the karmic law of cause and effect. Vowing to attain enlightenment for the sake of others, he develops limitless compassion for all suffering beings and works tirelessly to benefit them. Yet his compassion is united with wisdom. Realizing the ultimate nature, which is free from clinging, he rests in the great evenness of the non-dual absolute truth.

The Vajrayana path is based on "pure perception" and is motivated by the aspiration to free swiftly oneself and others from delusion by practicing skillful means. The Mahayana chiefly considers that the Buddha nature is present in every sentient being like a seed, or potentiality. The Vajrayana considers that this nature is fully present as wisdom or pristine awareness, the undeluded aspect and fundamental nature of the mind. Therefore, while the former vehicles are known as "causal vehicles," the Vajrayana is known as the "resultant vehicle." As it is said, "In the causal vehicles one recognizes the nature of mind as the cause of Buddhahood; in the resultant vehicle one regards the nature of mind as Buddhahood itself." Since the "result" of the path, Buddhahood, is primordially present, one only needs to actualize it or divest it of its veils. The gateway to the Vajrayana is the empowerment, or abhiseka, which is given by the spiritual master. It empowers one to practice the Vajrayana teachings and thus to achieve ordinary and supreme spiritual attainments.

Guru Padmasambhava's lineages was perpetuated by his twenty-five main disciples, his five spiritual consorts, the eighty siddhas of Yerpa, the hundred and eight great meditators of Chuwori, the thirty mantrikas of Yangzom, the fifty-five togdens or realized beings of Sheldrak, the twenty-five dakinis, the seven yoginis, and countless other disciples. From them emerged many important spiritual streams, such as those initiated by Sopo Palkyi Yeshey, Zur Shakya Jungney, Nub Sangye Yeshe, and Nyak Jnana Kumara. Over the centuries many great luminaries such as Ronzom Mahapandita, Gyalwa Longchen Rabjam, Minling Terchen, Minling Lochen, and Lama Mipham appeared and elucidated the most profound aspects of Buddhist philosophy and practice. Hundred major and a thousand minor tertons, such as the five kingly tertons and the eleven lingpas, revealed and transmitted most profound teachings appropriate to their times.

The "seal" of all tertons is said to have been Jamyang Khyentse Wangpo (1820-1892). In one of his visions, he could clearly see all the termas that were hidden throughout Tibet and other countries. He was the only master in Tibetan history to have not only received, but also transmitted the "seven transmissions" (bka' babs bdun), that are the canonical teachings, treasures taken from the earth, reconcealed treasures, mind treasures, recollections, pure visions, and aural transmissions received in visions.

With Jamgon Kongtrul Lodro Thaye (1813-1899), Patrul Rinpoche (1808-1887) and Lama Mipham (1846-1912), Khyentse Wangpo was the main inspiration of the nonsectarian movement that flourished in the 19th century. He spent thirteen years traveling indefatigably all over Tibet to receive thousands of different traditions and lineages of Buddhist practice, many of them on the verge of extinction. He traveled modestly on foot with a pack on his back wearing out, so it is said, three pairs of boots. Having gathered these important teachings together, he and Jamgon Kongtrul edited, arranged and published them in several great collections. Thus, these great teachers saved the heritage of Tibetan Buddhism from decline and restored its vitality. They passed on to future generations the living transmissions, without which the texts would have retained only a symbolic value. At the age of forty, Jamyang Khyentse Wangpo went into retreat for the rest of his life, never emerging from his hermitage until his death at the age of seventy-three.



From “Rabsel” Issue 5

Shechen Publications

Invisible Realities:
An Interview with His Holiness Dilgo Khyentse Rinpoche
Spring 1992

His Holiness Dilgo Khyentse Rinpoche was one of the leading masters of the pithinstructions of Dzogchen (the Great Perfection), one of the principal holders of the Nyingmapa Lineage, and one of the greatest exemplars of the non sectarian tradition in modern Tibetan Buddhism. He was a scholar, sage and poet, and the teacher of many important leaders of all four schools of Tibetan Buddhism. He passed away on September 27, 1991, in Thiumphu, Bhutan. This interview was conducted by James and Carol George, who first met His Holiness Khyentse Rinpoche in Sikkim in 1968 while Mr. George was serving as the Canadian Ambassador to Nepal and the High Commissioner to India. In the following years, the Georges were fortunate to meet with His Holiness several times in Nepal, Bhutan, and later in Toronto and New York. Since his retirement from diplomatic service, Mr. George has been working with the Threshold Foundation, Friends of the Earth, and the Sadat Peace Foundation. Tulku Pema Wangyal Rinpoche was the translator. This interview took place in May, 1987, at Karme Choling Meditation Center in Vermont, where Khyentse Rinpoche had come to preside over the cremation ceremonies for Chogyam Trungpa Rinpoche.

I suppose, even to begin an interview like this, we need to find a right attitude.

Khyentse Rinpoche: Yes! Even for an interview right attitude is very important, especially for anything connected with a spiritual training. For example, when we pay our respects to a Buddha statue or we meet a highly accomplished spiritual master, our attitude is very important. The quality of our attitude can make all the difference in spiritual practice. In essence, a perfect attitude is to meet the teacher, receive his teachings, and put them into practice in order to perfect oneself to benefit all sentient beings.

We begin to know in the West that, in spite of amazing technologies, we are, in our inner life, living in a wasteland. How do you see us? What has gone wrong with us, and what, from your point of view, do we most need now?

Khyentse Rinpoche: It seems very important for all of us to seek ultimate peace and freedom. If we are constantly being disturbed and losing our inner peace and freedom, what kind of happiness do we have, after all? How can we begin the work of transformation?
Khyentse Rinpoche: If we had to make a choice between outer pleasure, comfort and peace, and inner freedom and ultimate happiness, we should choose inner peace. If we could find that within, then the outer would take care of itself. Even when we have a comfortable and pleasant life externally, if our inner peace is shattered, or disturbed, we are not able to enjoy all that we have in our outer life. To make that transformation we find, when we think only of ourselves, and hold on to things, consider ourselves and our happiness as the most important thing, that it is the ego and its clinging that disturbs both the outer and the inner happiness. Even if we have a well-organized outer life, it can be very difficult for us to find inner happiness because we can never be satisfied so long as we have not cut the attachments due to ego. There is no end to it-it wants more and more-without any limit. The ego is insatiable. So it seems necessary to work on that, to free ourselves from ego, with the help of teachings, especially the Buddha's teachings on this subject, in which we will find all kinds of ways and means of developing peace both externally and internally. Of course it is the inner that is important, not only for this life but for our lives to come, and not only for ourselves but for others too.

Tibetan Buddhism was created for very different conditions from those which exist in the West today. I am interested in your assessment of the future of Buddhism in North America and the main obstacles Westerners may experience in receiving it.

Khyentse Rinpoche: The teachings of Buddha are not just for an immediate result but for a work that may last for many lives to come. The main obstacle in the East, as well as in the West, is that, if we check our habits that relate to our various negative emotions and positive emotions, we see that we habitually have much stronger negative emotions, and that we get distracted by them. So we hold on to our negative emotions very tightly and, especially in the West, many distractions result from that. We may have some interest and desire to practice but somehow we don't (in the West) really see the importance of such training and how the teaching would help us progress and find lasting happiness and peace and liberation. But if we have a strong sense of what should be our main aim, and make efforts diligently, we can have a result in this present life. Look at the lives of Milarepa and of the close disciples of Guru Padmasambhava, the great masters of the past. They could put almost 100% of their energy into spiritual training and within their lifetimes they could really see the quality and benefit of such a training unfold. But what happens to us? Even if we are interested and try to practice, it is rare for students to put even 20% of their energy into practice. Their distractions and habits are much stronger than their diligence. This applies not only in the West but also in the East. What happens in the West is that there are many distractions, and even if there is interest, the quality and intensity of practice suffers, and we cannot put all our energy into it. And before even starting practice we already have an idea of the result we are working for-and that also spoils everything. Strong expectation without strong diligence is, it seems to me, a major obstacle, and at the same time a major danger for the Buddha dharma. Of course, the outer teachings from all the traditions will remain more or less available, but the inner and most profound-the direct transmissions-may be virtually lost. We live in a very difficult time, and it will become more difficult to find profound masters and to get in touch with such teachings. His Holiness the Dalai Lama and other great Tibetan masters have been doing their best-whatever they could-but although the external aspect of the teachings will continue, more or less, because there are many young lamas, the transmission that depends on inner realization will become more problematic and difficult, and mayor may not continue. So the main obstacle here, as I see it, is high expectations pursued without sufficient diligence in a setting of many distractions.

So the difficulties on the path are not so very different in America from those you experience with your own people?

Khyentse Rinpoche: There are general obstacles and hindrances on the path that we find in the East as well as in the West. But in Tibet we had a training that was handed down over many centuries-a training that has been preserved in an intensive way, so that even though there are obstacles, the interest and wish to go through the training is so strong that somehow students manage to get through it, and even find that the obstacles can serve as a support for progress. In the West we find similar obstacles which make for blockages and hindrances on the path, and surely more distractions than in our part of Tibet. People know that they must expect obstacles, but they become so involved in them here that it becomes very difficult to overcome them. So there is a difference in the intensity of the problem.

Do you feel, in these circumstances, that any adaptation is necessary in transmitting Vajrayana to America? I know Yrungpa Rinpoche must have been wrestling with this question all the time he was here.

Khyentse Rinpoche: Yes, adaptation is necessary.

Certainly Yrungpa Rinpoche's own work in America was very difficult. Since you were one of his principal teachers, I would be interested to know how you see the way he carried out his mission here. Some of his actions have been judged negatively, and yet he touched tens of thousands of lives, especially among the young. How are we to understand such a teacher and his rather provocative behavior?

Khyentse Rinpoche: The way he tried to approach the students in the West shows that he had the inner understanding of people and the best way to communicate with them directly, although there were hindrances and obstacles. To continue what he has started will be possible if there are beings like him who have the inner understanding and at the same time the skill in communicating with people. Then it should be possible to benefit beings in the best way; but it is difficult to find such beings.

You officiated at his cremation ten days ago and you composed a poem asking him to return quickly. And yet you teach, as I understand it, that there is no self So what is there that can return, either as a Rinpoche or Yulku, or in the case of ordinary beings who are reborn? What is the nature of the self that can return?

Khyentse Rinpoche: There has not been and will not be any such "self" or substantial entity which clings or is attached to one thing after another. But if you were to ask, "Well, what then is manifesting?" I would say that from the nature of emptiness (sunyata), great compassion manifests just as the sun manifests light. It unfolds by itself-no subject and no object. Out of compassion, those enlightened beings and masters manifest in response to the needs of beings who have already made, or are going to make, connections with them. For instance, His Holiness Karmapa is an enlightened being from the first Karmapa, so he does not have to come back-he just comes out of compassion in response to the needs of beings who have, or will have, a connection with him, for their benefit.

But, as regards the real nature of the self, one's experience of awareness, especially at moments when I am more or less empty of thoughts and trying to bring body, speech and mind together (as you have been teaching), then there seems to be something behind it all that is an entity, that is not forever changing. Logically, a doctrine of impermanence means no self can exist, but isn't that sometimes contradicted by our experience?

Khyentse Rinpoche: Yes. There is a state which is beyond any concepts or thoughts, and which is inconceivable. Its nature is void and its expression is compassion, and when that great compassion manifests in response to the needs of beings there is-at the relative level-change and impermanence. But there is a state beyond the very idea of change or permanence. If we could reach that level, in that state we would find the "self" quite different from the idea we have now of, say, atman. The absolute truth is totally beyond any kind of concept and elaboration, such as existing and non existing, permanent and impermanence, and so on. So, in a way, we could speak of a "Great Permanence" as a metaphor to indicate the immutability of the absolute truth but in no way should this be understood as a permanent entity which could be labeled as "self" or atman, as this would again be falling into limiting conditions. It is unnecessary to postulate the existence of a self as the absolute nature is beyond all concepts. Limiting concepts and views, such as eternalism and nihilism, are the very root of delusion.


So practice then, is with the aim of connecting with that level beyond concepts?

Khyentse Rinpoche: Yes.

It seems to me that the view being expressed is rather close to that of modern physics in the West, in which there is energy and space, and not much else. Mostly emptiness.

Khyentse Rinpoche: Yes, rather close. The Buddhist view also says that when one tries to track the phenomenal world down to independent, truly existing and indivisible atoms, no such entities can be found.

I would also like to ask about suffering, because one of the primary motivations given for working on this path, with all the rigorous practices that are demanded, is to free ourselves from suffering. And yet I wonder whether higher beings do not, in a conscious way, suffer more intensely?

Khyentse Rinpoche: It is important for us to know the nature of suffering in samsara; but knowing the nature of suffering is not enough. There is a difference between ordinary beings and those who are on the path. The latter can simultaneously know suffering and the emptiness of suffering that is the state of wisdom. It goes beyond, totally beyond, all suffering in the ordinary sense, and includes compassion which is stronger than suffering. So there is such a difference between those who suffer passively, without compassion, and those who experience at the same time compassion, born of wisdom.