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  • The InconceivableLotus Land ofPadma Samye Ling

    The TsasumLingpa Wangchen

    Clear GarlandCrystals of Fire

    A Brief Biographyof the Great TertnTsasum Lingpa

    Magical Illusion Net: The Glorious Guhyagarbha Tantra

    Spring/Summer 2009

  • I n Th i s I s s u e

    1 Letter from the Venerable Khenpo Rinpoches

    2 The Inconceivable Lotus Land of Padma Samye Ling

    6 PSL Stupa Garden

    7 The Tsasum Lingpa Wangchen

    9 A Brief Biography of the Great Tertn Tsasum Lingpa

    11 Clear Garland Crystals of Fire

    13 Magical Illusion Net: The Glorious Guhyagarbha Tantra

    16 Schedule of Teachings

    18 Medicine Buddha Revitalization Retreat:Rejuvenate the Body, Refresh the Mind

    19 PBC on YouTube

    20 A Commentary on Dudjom RinpochesMountain Retreat Instructions

    24 Glorifying the Mandala

    25 PSL Garden

    26 2008 Year in Review

    Kindly note: This magazine contains sacred images and should not bedisposed of in the trash. It should either be burned or shredded with theremainder going into clean recycling.

    Cover:Gesar prayer flag flying at PadmaSamyeLing

    Volume 8, Spring/Summer 2009

    A Publication ofPadmasambhava Buddhist CenterNyingma Lineage of Tibetan Buddhism

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

    Ani Lorraine, Co-EditorPema Dragpa, Co-EditorAndrew Cook, Assistant EditorPema Tsultrim, CoordinatorBeth Gongde, Copy EditorMichael Ray Nott, Art DirectorSandy Mueller, Production Editor

    PBC and Pema Mandala OfficeFor subscriptions or contributionsto the magazine, please contact:Padma Samye LingAttn: Pema Mandala618 Buddha HighwaySidney Center, NY 13839

    (607) 865-8068pemamandala@padmasambhava.org

    Pema Mandala welcomes all contributionssubmitted for consideration. All acceptedsubmissions will be edited appropriately forpublication in a magazine representing thePadmasambhava Buddhist Center.Please email submissions topemamandala@padmasambhava.org.

    Copyright 2009 by Padmasambhava BuddhistCenter International. Material in this publication iscopyrighted and may not be reproduced byphotocopy or any other means without obtainingwritten permission from the publisher.

  • SPRING/SUMMER 2009 | Pema Mandala

    Dear Sangha Members and Dharma Friends,

    Tashi Deleg! Its our pleasure to greet you once more. We wish you joy and happiness, and especiallyrenewed energy as you meet lifes challenges and possibilities. Our journey too, has taken various twistsand turns. It has endeared us to our practice, which always fortifies.

    In this regard, we request all of you to be courageous, and to review and appreciate the ever-flowingtreasures in your daily lives, and on your journeys of growth and maturity. Take time each day toappreciate and share with others. Apply yourself to good conduct and a sense of awe at the potential of astrong, loving heart and mind. Be an example to those in need, and learn from those who inspire you.

    Thanks for your kindness, and for supporting our vision in so many ways. Together, we dedicate themerits to everyones happiness and well-being now and in the future.

    Yours in the Dharma,

    Venerable Khenchen Palden Sherab Rinpoche Venerable Khenpo Tsewang Dongyal Rinpoche

    CYN

    THIA

    WAS

    SER

  • This article is based on an interview with theVenerable Khenpo Rinpoches at PadmaSamye Ling on April 4, 2009, conducted byPema Dragpa and edited by Andrew Cookwith Amanda Lewis..

    Would you please speak aboutyour vision of Padma Samye Ling retreatcenter as amandala of the Buddhadharma?

    Khenpos: When we bought the land for PadmaSamye Ling, we envisioned creating a very specialmonument that would stand as a symbol of all theBuddhas teachings, in addition to supporting the prac-tice of these teachings. It would be a place where stu-dents could study, contemplate, and meditate on theBuddhadharma. Our inspiration for Padma Samye Ling has always beenthe famous Samye Monastery, which was established shortly afterBuddhism arrived in Tibet. Buddhism is still quite young in America,and the Dharma is a bit new to the West in general. Therefore, wethought that if we built a monastery with the name Samye, it wouldhelp restrengthen the teachings and encourage peace, love, and compas-sion. This is what the Buddhist teachings actually represent not only tothis country, but to the whole world. So we chose to name this land andour monastery Palden Padma Samye Ling, the GloriousInconceivable Lotus Land.

    Samye Monastery was built by King TrisongDeutsen, Guru Padmasambhava, and Abbot

    Shantarakshita in the eighth century, as a placewhere Buddhist practitioners could go to learn,meditate, and practice. They also needed a cen-tral location where they could translate theDharma from Sanskrit and begin to organize allthe teachings. Its architecture was based upon

    astrology, Buddhist cosmology, the outer level ofthe Sutras, the inner level of the Tantras, and also

    as an object of veneration, such as a stupa. This ishow it was organized and constructed. In terms of astrol-ogy, Samyewas built on the geological formation of a tor-toise, which has four limbs, a head, tail, and heart center,and the monastery was structured in relation to these dif-ferent locations. On the cosmological level, Samye was

    built according to the orientation ofMt. Sumeru, the four principal con-tinents, and eight subcontinents.

    From the perspective of the Inner Tantras, or Tantra, SamyeMonastery was built as a mandala with its various components, includ-ing gatekeepers, door keepers, and so forth. The three floors of Samyesymbolized the nine yanas of Buddhas teaching: the ground floor sym-bolized the three causal yanas; the second floor symbolized the threeOuter Tantras; and the third floor symbolized the three Inner Tantras.On the level of realization, these represented the three kayas: nir-manakaya, sambhogakaya, and dharmakaya, respectively. Finally,

    Pema Mandala | SPRING/SUMMER 2009

    TheInconce i v ab l e Lo tu s Land

    o f Padma Samye L ing

    Mandala of Samyemonasteryin the gonpamural at PSL

    _______________________________________________

  • SPRING/SUMMER 2009 | Pema Mandala

    Samyes physical structure corresponded with the three doors of an indi-vidualbody, speech, andmind.The completedmandala of Samyewassurrounded by a circularwall, symbolizing the iron rings inBuddhist cos-mology, as well as the true nature of reality in the form of spheres. Onethousand and eight small stupas were placed on top of the circular wall.Inside it was a ring of interlocked vajras. Of course, these symbols havemany layers ofmeaning aswell.

    When Samye Monastery was completed, everyone was excited andfilled with joy that it was finished so easily, without many obstacles orhindrances. King Trisong Deutsen did not experience any shortage ofsupplies during the building of Samye. The king himself remarked thatit did not seem as thoughSamye had been born through labor, butmorelike it was self-born and spontaneously present. For example, after beingtold in a dream that statues were waiting for him, King Trisong Deutsendiscovered twelve to thirteen self-born statues of Buddha Shakyamuniand bodhisattvas buried underground on Hepori Mountain, near Lhasa.These became the principal statues in Samyes main shrineroom, andthey still exist exist today.

    In one of his teachings, the great master Longchenpa explained thegreat importance of Samye Monastery. He said you can measurewhether Tibetan Buddhism will stay or be lost and gone forever byobserving the condition of SamyeMonastery. In thisway, Samye is reallythe measure: if Samye is gone, Tibetan Buddhism will disappear. SinceKunkyen Longchenpa said this, it really must be true. During the recenttragedies that occurred in Tibet, the top part of Samye was completelydestroyed, yet somehow the second and first floors were not damaged

    much at all. Maybe this forecasts that Tibetan Buddhism willremainalthough its head was broken, its body is still intact. Theimportance of Samye to Tibetan Buddhism cannot really be overstated.Since its establishment in the eighth century, Samye has been the cen-tral point from where Tibetan Buddhism began to spread throughCentral Asia and beyond. It was also the place where many meditationpractices were taught, translated, edited, maintained, and preserved,thus upholding andpropagating the gloriousDharma.

    For these reasons and others, we thought to continue the beautifullegacy of Samye on the other side of the world by creating a monasterywith the same name, in one of the great and powerful civilized countrieson the earth at this time. We have always hoped that Palden PadmaSamye Ling will benefit this country, world, and everywhere else onmany levels, through the wisdom light of the Buddhas teachings. Thishas all been made possible with the ongoing kindness and support of somany devoted sangha members, particularly the late Bill Hinman, whohave all put their love, compassion, and dedication into this mandalaand thismonument, continually preserving and glorifying it.

    We cannot really compare PadmaSamye Ling to the glorious Samyebuilt by King Trisong Deutsen on the other side of the world. However,Padma Samye Ling was built with similar intentions, thoughts, dedica-tions, and aspirations.Aswementioned, it has been constantly support-ed by many devoted practitioners and people behind the scenes. Due tothe blessings of the Buddha, the Three Jewels, Guru Padmasambhava,and all enlightened beings and bodhisattvas, this project has come alongso nicely, we have achieved beautiful results.Whenwe look back on the

  • Pema Mandala | SPRING/SUMMER 2009

    past and see how things started and compare that to the stage we havereached, we really feel so hap

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