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Rinchen terdzö.

English (105) | Deutsch (18) | Español (9) | Français (26) | Italiano (1) | Nederlands (1) | Português (2) | 中文 (7) | (105) Texts belonging to (and related to) the Rinchen Terdzö (rin chen gter mdzod) or Precious Treasury of Revelations, one of the five treasuries of Jamgön Kongtrul Lodrö Thayé (1813–1899). Note that the volume numbers below
correspond to the Shechen Publications edition (2007–2008): The Complete Rinchen Terdzö Published by Shechen Monastery! Thanks to the hard work of many people over the course of many years (and perhaps lifetimes), the most complete edition of the Rinchen Terdzö Chenmo ( ) in seventy-one volumes is finished and
printed. Shechen Monastery held a celebration on March 29, 2018, to commemorate the conclusion of this important project. Kyabje Shechen Rabjam Rinpoche and Shechen Monastery honored Dakpo Tulku Rinpoche and his team–Matthieu Ricard, along with Sean Price and Eric Colombel of Tsadra Foundation–who all put a concerted effort into the
project’s completion which was more than thirteen years in the making. The Rinchen Terdzo text collection at Shechen Monastery. Shechen Monastery, Kathmandu, Nepal, March 29, 2018. Matthieu Ricard, Dakpo Tulku, and Eric Colombel of Tsadra Foundation. Limited printed copies of the collection are available from Shechen Monastery. To access
the entirety of the texts digitally, search through the collection, or learn more about it, see the online catalog here: Rinchen Terdzö Chenmo: The Great Treasury of Rediscovered Teachings. The Rinchen Terdzö website presents a searchable catalog of all texts in the Rinchen Terdzö Chenmo and includes full unicode Tibetan texts with metadata.
Currently, (2018) volumes 1-64 and 68 have been updated and we will finish work on the final volumes of the Shechen edition this year. The Rinchen Terdzö Chenmo is the largest of the Five Treasuries that Jamgon Kongtrul the Great (‘jam mgon kong sprul blo gros mtha’ yas, 1813-1899) compiled throughout his life. This extraordinary collection is
comprised of the main Rediscovered Treasures (gter ma) of Tibetan Buddhism and the texts necessary to bestow the related empowerments and explanations to practice them. Jamyang Khyentse Wangpo traveled for thirteen years throughout Central and Eastern Tibet in order to collect the texts and receive the transmissions for the many lineages
that had become almost extinct and held by only a few people. The actual redaction and editing of the Rinchen Terdzö was accomplished by Jamgön Kongtrul at the monastery-hermitage of Dzongsho Deshek Dupa, a secluded mountain retreat located between Dzongsar and Kathok, where Khyentse Wangpo had revealed a set of termas related to the
Eight Herukas (grub pa bka’ brgyad). Wooden-blocks were then carved at Palpung Monastery creating a sixty-volume edition. From this edition, another set of wooden-blocks was carved at Tsurphu Monastery with three additional volumes. These three included the ‘dod ‘jo’i bum bzang, which was compiled by Minling Terchen Gyurme Dorje (1646-
1714) and is considered to be the “seed” of the Rinchen Terdzö, the autobiography of Jamgön Kongtrul, and the root text of Chogyur Lingpa’s Lamrim Yeshey Nyingpo with a detailed commentary by Jamgön Kongtrul. (Read more of the introduction by Matthieu Ricard.) Visit the Rinchen Terdzö Chenmo: The Great Treasury of Rediscovered
Teachings online to learn more about it! English (105) | Deutsch (18) | Español (9) | Français (26) | Italiano (1) | Nederlands (1) | Português (2) | 中文 (7) | (105) Texts belonging to (and related to) the Rinchen Terdzö (rin chen gter mdzod) or Precious Treasury of Revelations, one of the five treasuries of Jamgön Kongtrul Lodrö Thayé (1813–
1899). Note that the volume numbers below correspond to the Shechen Publications edition (2007–2008): This epic of Guru Padmasambhava, as recorded by Khandro Yeshe Tsogyal, was revealed by Jamgön Kongtrul Lodrö Thaye as a “siddhi”. The text consists of ten short chapters, each related to a different aspect of the master’s life and activities.
Extracted from the famous collection of the life stories of 108 treasure revealers called A Precious Garland of Lapis Lazuli, this account of Guru Padmasambhava's life and liberation synthesises and even comments upon earlier sources. Jamgön Kongtrul composed this biographical prayer (rnam thar gsol 'debs) to Jamyang Khyentse Wangpo by
extracting verses from a longer prayer to the masters of the Shangpa Kagyü lineage. For this edition, which is found in the Rinchen Terdzö, Jamyang Khyense Chökyi Lodrö composed three additional verses that refer to Khyentse Wangpo's parinirvāṇa and rebirth. This prayer to Jamgön Kongtrul was composed by the master himself at the request of
one of his disciples. It contains references to his life and the qualities he considers important, such as—to adopt the words of the text—the pure perception, with which he upheld all Buddha's teachings impartially. Jamgön Kongtrul’s biographical prayer to Chokgyur Dechen Lingpa (1829–1870) details the master's life and legacy, especially his terma
revelations and accomplishments. The text is included within the Rinchen Terdzö collection. This prayer beautifully summarizes the Padma Kathang (The Chronicles of Padma), one of the most famous and influential of Guru Padmasambhava's many biographies. It reveals how Guru Rinpoche manifests in an infinite variety of forms in order to protect
and spread the Buddhadharma. This prayer in 26 verses recounts the major events of the life of Guru Padmasambhava, from his miraculous birth upon a lotus to his final departure from Tibet for the land of the rakṣasas. Upon recollecting each stage or episode in the Guru's life, the reader requests empowerment and blessings. A prayer to Guru
Rinpoche recounting eleven significant deeds in his life: 1) forming the enlightened intention to tame beings, 2) descending into the lotus flower, 3) spontaneously taking birth, 4) enjoying the pleasures of a prince, 5) taking ordination, 6) practicing various austerities, 7) overcoming Māra's hosts, 8) attaining complete awakening, 9) turning the wheel
of the Dharma, 10) engaging in yogic disciplines, and 11) hiding terma treasures to spread the Dharma far and wide. Tāranātha composed this biography of Padmasambhava in 1610. It is unique insofar as it does not follow the version of the life-story recounted in numerous terma texts. Instead, it follows the historical perspective of the Testimony of
Ba, as well as several Nyingma tantras and their commentaries. This version of the famous confession, revealed as part of the Tukdrup Barché Kunsel (thugs sgrub bar chad kun sel) cycle, differs slightly from the eleventh chapter of the Immaculate Confession Tantra, with minor variations throughout and an additional two lines at the very end. This
poetic prayer relates the Lotus Light (padma 'od) pure realm of Guru Padmasambhava to the four visions of Dzogchen practice and contains the aspiration that we may all be reborn there, to advance through the four stages of a vidyādhara and swiftly reach the level of the Lake-born Guru himself. The first chapter from The Prayer in Seven Chapters
(le'u bdun ma), is the Prayer to the Three-Kāya Guru, supplemented by supplications to the other masters of the lineage. The second chapter from The Prayer in Seven Chapters (le'u bdun ma), given to King Tri Songdetsen, is to be recited in the evening, the time of wrath.

The third chapter from The Prayer in Seven Chapters (le'u bdun ma), given to Lady Yeshe Tsogyal, is to be recited before first light, the time of increase or enrichment. The fourth chapter from The Prayer in Seven Chapters (le'u bdun ma), given to the monk Namkhai Nyingpo, is to be recited at dawn, the time of pacification. The fifth chapter from
The Prayer in Seven Chapters (le'u bdun ma), given to Nanam Dorje Dudjom, is to be recited in the afternoon, the time of magnetizing and power. The sixth chapter from The Prayer in Seven Chapters (le'u bdun ma), given to Prince Mutri Tsenpo, is to be recited in the darkness of midnight. The seventh chapter from The Prayer in Seven Chapters (le'u
bdun ma) was given to the king of Gungthang and is to be recited at midday, during rest.
A brief offering to the treasure guardians (gter srung mchod pa) for The Guru’s Heart Practice, Wish-Fulfilling Jewel (thugs sgrub yid bzhin nor bu) revelation of Jamyang Khyentse Wangpo and Chokgyur Dechen Lingpa. This famous prayer to Guru Padmasambhava for the elimination of all obstacles on the spiritual path is the outer practice of The
Guru's Heart Practice: Dispelling All Obstacles on the Path (bla ma'i thugs sgrub bar chad kun sel), a joint revelation of Chokgyur Dechen Lingpa and Jamyang Khyentse Wangpo. Chokgyur Dechen Lingpa’s revelation of the Sampa Lhundrupma (bsam pa lhun grub ma), a famous prayer to Guru Padmasambhava for the spontaneous fulfilment of wishes,
forms the outer section of The Guru’s Heart Practice: The Wish-Fulfilling Jewel (thugs sgrub yid bzhin nor bu). The prayer is very similar to Tulku Zangpo Drakpa’s Sampa Lhundrupma prayer, which is counted as the final chapter of the Le’u Dünma or Prayer in Seven Chapters. A brief rite of amṛta or 'medicinal nectar' offering (sman mchod) to
accompany The Guru’s Heart Practice, Wish-Fulfilling Jewel (thugs sgrub yid bzhin nor bu) revelation of Jamyang Khyentse Wangpo and Chokgyur Dechen Lingpa. Supplication to the lineage of Tsokyé Nyingtik, the secret practice among the Chokling Tersar’s Four Cycles of Guru Yoga (bla sgrub skor bzhi).
Jamgön Kongtrul composed this lineage prayer for The Guru’s Heart Practice, Wish-Fulfilling Jewel (thugs sgrub yid bzhin nor bu) while residing at his famous retreat centre of Tsadra Rinchen Drak. In 1848, at the age of twenty-eight, Jamyang Khyentse Wangpo had a vision in which he was blessed by Guru Rinpoche, who then dissolved into his
heart. As a result, the root practice of Guru Tsokyé Nyingtik, the Heart-Essence of the Lake-Born Guru, arose in Khyentse Wangpo’s mind, and he immediately wrote down its activity manual.
The longer sādhana, or ritual manual (las byang), for the The Guru’s Heart-Practice, Wish-Fulfilling Jewel (thugs sgrub yid bzhin nor bu), which was jointly revealed by Jamyang Khyentse Wangpo and Chokgyur Dechen Lingpa at Drak Rinchen Barwa on November 16, 1858. This brief practice of confession and fulfilment (skong bshags) is associated
with the Tsokyé Nyingtik revelation. A brief fulfilment (skong ba) practice to be recited as part of the gaṇacakra offering for the Longchen Nyingtik guru practice of Rigdzin Düpa (Vidyādhara Assembly). Four sets of concealed instructions (gab byang) related to the practice of Rigdzin Düpa (Vidyādhara Assembly), on 1) the wisdom deity, 2) the
mantra, 3) the palanquin (do li) samādhi, and 4) the results of the practice. This root empowerment text, revealed as a mind treasure by Jigme Lingpa for the Vidyādhara Assembly (Rigdzin Düpa), contains the inner enabling empowerments (nang nus pa 'jug pa'i dbang). A practice of confession and offering as a means to purify vows and restore
commitments related to every level of the path, from the śrāvaka vehicle through to Atiyoga or the Great Perfection. The text was first revealed by Jigme Lingpa in 1760 while he was staying at Samye Chimphu. The inner guru practice Vidyādhara Assembly (Rigdzin Düpa) features Guru Padmasambhava and Mandāravā at the centre of the maṇḍala,
surrounded by the eight vidyādharas, twenty-five disciples and other deities. A three-verse liturgy to accompany the offering of amṛta or medicinal nectar (sman) to the deities and lineage masters of Chimé Pakmé Nyingtik. Jamgön Kongtrul compiled this empowerment text for Yumka Dechen Gyalmo on the basis of the original treasure revelation,
Blessing and Empowerment for the Female Practice. The result is "clear yet concise," as Kongtrul himself put it, and less elaborate than the later arrangement by Dodrupchen Jigme Tenpe Nyima (1865–1926). A lineage prayer for the practice of Chimé Pakmé Nyingtik ('chi med 'phags ma'i snying thig), the Heart-Essence of the Deathless Noble Tārā,
a revelation of Jamyang Khyentse Wangpo which is associated with longevity.
A fulfilment practice (bskang ba) for Chimé Pakmé Nyingtik, the 'Heart-Essence of the Sublime Lady of Immortality'; it is included in the most recent edition of the Rinchen Terdzö. The longer sādhana of The Heart-Essence of the Sublime Lady of Immortality, or Chimé Pakmé Nyingtik ('chi med 'phags ma'i snying thig), the popular long-life practice of
Tārā in union with the Lord of the Dance, which Jamyang Khyentse Wangpo discovered as a mind treasure in 1855. This short Tārā feast-offering was composed for practitioners who wish to offer a simple gaṇacakra feast within a Tārā sādhana, such as the Zabtik Drolchok. A brief prayer to the lineage of Zabtik Drolchok, the practice of Green Tārā
which was revealed as a mind terma by Chokgyur Dechen Lingpa. A prayer to the lineage of Yumka Dechen Gyalmo (yum ka bde chen rgyal mo), or The Queen of Great Bliss, the peaceful ḍākinī sādhana from the Longchen Nyingtik cycle. Jamyang Khyentse composed this simple daily practice of Chimé Pakmé Nyingtik (The Heart-Essence of the
Sublime Lady of Immortality) at the request of Jamgön Kongtrul. This practice for invoking longevity is extracted from The Heart-Essence of Perfect Immortality (yongs rdzogs 'chi med snying thig), which belongs to the Chokling Tersar. Yumka Dechen Gyalmo (yum ka bde chen rgyal mo), the Queen of Great Bliss, is the peaceful ḍākinī practice from
the Longchen Nyingtik cycle. It features Yeshe Tsogyal in the form of a wisdom ḍākinī. These commonly cited verses of commitment (dam bca' ba) occur several times in the Precious Treasury of Revelations (rin chen gter mdzod) and are also to be found in the collected writings of Jamyang Khyentse Wangpo, Chokgyur Lingpa and Tertön Sogyal. The
translation here is based on the commentary by Ju Mipham (1846–1912). This confession liturgy, popularly known as Yeshe Kuchokma (ye shes sku mchog ma), is taken from the fourth chapter of the Immaculate Confession Tantra (Dri med bshags rgyud). These verses from the final, sixteenth chapter of the Immaculate Confession Tantra (Dri med
bshags rgyud) make up one of the most popular confessional liturgies in the Nyingma tradition. This practice of confession and fulfilment, popularly known as Narak Kong Shak, was arranged by combining elements of Guru Chökyi Wangchuk’s revelation called Kagye Sangwa Yongdzok together with the Kagye Drakpo Rangjung Rangshar of the
Northern Treasures. This brief liturgy for offering the eight auspicious substances (bkra shis rdzas brgyad) and seven emblems of royalty (rgyal srid sna bdun) is often recited as part of consecration and longevity rites. This popular rite of consecration (rab gnas) includes the standard elements of bathing, drying, and dressing (for which it draws upon
the Bodhicaryāvatāra), before inviting the wisdom deities, sealing them within the image, empowerment, opening of the eyes, transformation, offering and praise, and prayers to remain until the very ends of the aeon. This rite for offering to the dharma protectors, headed by Mahākāla in various forms, is among the most popular liturgies in the
Nyingma tradition. This liturgy for the white torma (dkar gtor) offering from the peaceful guru cycle of the Namchö revelation was revealed in 1657. A liturgy for the Blazing Wrathful Guru, Hayagrīva and Garuḍa (Lama Drakpo Takhyung Barwa) practice that Jigme Lingpa revealed in 1795. Kongtrul follows Namkha Tsewang Chokdrup’s earlier
compilation and supplements the root text with verses from the Vidyādhara Assembly (Rigdzin Düpa), the Female Practice of The Queen of Great Bliss (Yumka Dechen Gyalmo) and also the Awesome Ones’ Assembly (Palchen Düpa). A supplication to the lineage of the healing practice known as The Five-Deity Subjugative Hayagrīva (rta mgrin gnyen
po lha lnga), a treasure originally revealed by Rigdzin Chokden Gönpo (1497–1557) and later rediscovered by Jamyang Khyentse Wangpo. Interlinear notes to clarify the approach (bsnyen pa) practice, or recitation, of The Blazing Wrathful Guru, Hayagrīva and Garuḍa (Lama Drakpo Takhyung Barwa). The root empowerment for The Blazing Wrathful
Guru, Hayagrīva and Garuḍa (Lama Drakpo Takhyung Barwa), a treasure revealed by Jigme Lingpa. The root text for the Blazing Wrathful Guru, Hayagrīva and Garuḍa (Lama Drakpo Takhyung Barwa), which the great tertön Jigme Lingpa revealed in 1795. The practice combines three deities—Hayagrīva, Garuḍa and Guru Drakpo—and is considered
to be a powerful means of subjugating negative forces and overcoming disease. This long-life practice (tshe sgrub) and empowerment (tshe dbang) of Thangtong Gyalpo (1361–1485?) is said to bring together the oral, treasure and visionary teachings. It combines Thangtong Gyalpo's original Glorious Bestower of Immortality ('chi med dpal ster) with
Chöjé Lingpa's own treasure revelation and visionary account. This pith instruction for accomplishing longevity (tshe sgrub) through Thangtong Gyalpo (1361–1485?) is said to bring together the oral, treasure and visionary teachings. According to its colophon, Chöjé Lingpa received the instruction from Thangtong Gyalpo directly in a vision.

Jamgön Kongtrul included the text in the Precious Treasury of Revelations (Rinchen Terdzö). A collection of brief ḍhāraṇīs that are said to encapsulate the essence of the entire Kangyur (bka' 'gyur), or Collected Words of the Buddha, and serve as a powerful means of purification when recited. An aspiration to be reborn in the eastern pureland of
Abhirati (mngon dga'), the realm of Vajra Akṣobhya. The text is included in the Shechen edition of the Rinchen Terdzö as part of Longsal Nyingpo's (1625–1692) Longsal Dorje Nyingpo (klong gsal rdo rje snying po) cycle. According to the colophon, this elaborate ritual for cultivating the pure realm of Amitābha was compiled by Jamyang Khyentse
Wangpo at the passing of Chokgyur Lingpa’s mother, Tsering Yangtso. Taking Chokgyur Lingpa’s treasure Amitābha sādhana from the Essence Manual of Oral Instructions (zhal gdams snying byang) as a basis, Khyentse Wangpo added further instructions and verses, primarily from The Array of Amitābha Sūtra (Toh 49, 'od dpag med kyi bkod pa) and
The King of Aspiration Prayers (bzang spyod smon lam). Empowerments of the eight auspicious symbols, eight auspicious substances and seven emblems of royalty from the Longsal Dorje Nyingpo cycle. This simple practice of 'freeing lives' (tshe thar), which is included in the Rinchen Terdzö, was arranged by Jamgön Kongtrul Rinpoche, who drew
mainly upon The Innermost Secret, Unsurpassed Longevity Practice (tshe sgrub yang gsang bla med) of Longsal Nyingpo (1625–1692). Kongtrul wrote this prayer while at the site of Yamalung, sacred for its connection with Guru Padmasambhava.

In a series of verses aspiring for the longevity of all non-sectarian teachers, he offers not only a powerful practice text, but also a concise statement of his celebrated Rimé ideals. A prayer to the lineage of Mitrayogin's Amitāyus practice, part of the Heart-Essence of the Mahāsiddha Mitra (grub chen mi tra'i snying thig) cycle, revealed as a pure vision
by Jamyang Khyentse Wangpo.

Popularly known as 'The Teachings Blaze' (bstan 'bar ma), this prayer for the spread of the teachings (bstan rgyas smon lam) is especially popular in the Gelug tradition.
The first verse appears to be taken from the Pratimokṣa-sūtra (so sor thar pa'i mdo), while the remainder of the prayer, from the second verse onwards, is to be found in Atiśa Dīpaṃkara's Great Compendium of the Sūtras (Mahāsūtrasamuccaya; mdo kun las btus pa chen po). Written for the Third Nyidrak Rinpoche, this liturgy takes Śākyaśrībhadra's
text as its basis and adds a few verses at the beginning and end. Jigme Lingpa wrote this prayer for a student who was accumulating prayers before the famous Jowo Rinpoche statue in the Jokhang temple in Lhasa. It is not only a prayer to Śākyamuni Buddha, but also a means to receive the four empowerments: vase, secret, wisdom-knowledge, and
the supreme empowerment of great rays of light.
Ju Mipham composed this sādhana of Śākyamuni Buddha, or '[Śākya]muni-ritual' (thub chog), at the request of Orgyen Tendzin Norbu (1841–1900). Both the sādhana and its vast 'supporting teaching' known as The White Lotus (rgyab chos padma dkar po) are among the most popular of Mipham's works. This aspiration prayer is said to have been
spoken by Guru Padmasambhava when revealing the Vajradhātu maṇḍala in the temple of Samye. The text was revealed by Chokgyur Lingpa and transcribed by Jamgön Kongtrul. Generally, it is known as Mönlam Chokchu Düzhima (Aspiration of the Ten Directions and Four Times), a name which derives from the prayer's first four syllables. This
prayer for the spread of the teachings of the Nyingma tradition is among Mipham Rinpoche's most famous compositions. It is recited daily at the annual Monlam Chenmo festival and was the subject of a major commentary by Mipham's student and lineage-holder, Shechen Gyaltsab Pema Namgyal (1871–1926). One of the better known instructions
from the collection known as Responses to Questions, Advice from the Guru's Direct Instructions (bla ma dmar khrid kyi zhal gdams zhus lan skor), which is included in the Precious Treasury of Revelations (rin chen gter mdzod). The text contains simple advice from Guru Padmasambhava for his elderly disciple, Ngok Sherab Gyalpo. This famous
prayer of aspiration, which was a terma revelation of Pema Lingpa (1450–1521), is said to record the words of Yeshe Tsogyal to Guru Padmasambhava as he was about to leave Tibet for the land of the rākṣasa demons. This famous prayer of aspiration of Buddha Samantabhadra (kun bzang smon lam), which is taken from the All-Penetrating Wisdom
Mind (dgongs pa zang thal) revelation, is among the most popular texts of the Dzogchen tradition. Its recitation is especially recommended during solar and lunar eclipses, at the solstices and new year, as well as during earthquakes and other environmental anomalies. A brief history of Chokgyur Dechen Lingpa's treasure (gter ma) revelations from
when he was thirteen until he was thirty-three years old as recounted by the tertön himself in either 1860 or 1861. This short autobiography, composed in verse, covers the main events in the great treasure-revealer’s life from 1829, the year of his birth, until 1865, which was five years before he passed away at the age of 42.
This commentary to Jamgön Kongtrul’s biographical prayer to Chokgyur Lingpa, The Melody of the Auspicious Spiralled Conch, discusses the great tertön's life and legacy, celebrating, in particular, his terma revelations and accomplishments. By Matthieu Ricard on May 21, 2018 On the 29th of March, 2018, a joyful celebration, led by Shechen
Rabjam Rinpoche, was held at Shechen monastery in Nepal to commemorate the completion of the new edition and publication of the 71 volumes of the Rinchen Terdzö Chenmo, The Great Treasury of Rediscovered Teachings. A thanksgiving ceremony was performed to express deep gratitude to all those who tirelessly worked on this project for 13
years. A very special homage was paid to Dagpo Tulku Rinpoche, who spent all these years, working with unflinching perseverance and expertise at Shechen retreat center, Pema Ösel Ling, at Namo Buddha in Nepal, to bring this edition of the Rinchen Terdzö to an unparalleled level of excellence. Thanksgiving offerings were also made to Dagpo
Rinpoche’s main assistant, to the seven monks who over many years worked for inputting the texts at the monastery in Kathmandu and to Eric Colombel and other members of Tsadra Foundation, who were honored for their unflinching generosity in sponsoring this monumental work fully. Why do a new edition of the Rinchen Terdzö? In 2006, Rabjam
Rinpoche and I felt that one of the best offerings we could do to honor Kyabje Dilgo Rinpoche’s memory, would be a project that would have pleased him and fulfilled his aspirations for all sentient beings, like to prepare a carefully checked and edited version of the Rinchen Terdzö. Dilgo Khyentse Rinpoche had indeed inspired the publication of a
previous edition, which was printed in Delhi in the late 1970s by Rinpoche’s treasurer, Lama Ngodrup, and his team.
This first Indian edition was published thanks to the matchless support of E. Gene Smith and the United States Library of Congress. But even though it served a most beneficial purpose, Khyentse Rinpoche was not quite satisfied with it since many of the wood-block prints were not clear enough for direct reproduction and had to be calligraphed rather
hastily using semitransparent tracing paper that created many unfortunate mistakes. We therefore felt that it would be highly desirable to prepare a new edition. Kyabje Dudjom Rinpoche also once told Dagpo Rinpoche that it would take at least a year for ten expert scholars to correct the original Tibetan editions properly of the Rinchen Terdzö.
In our case it took thirteen years to one accomplished scholar and his team to accomplish this task. Dagpo Rinpoche meticulously tracked down mistakes, omissions, duplications, and other inconsistencies.
He carefully compared the two editions that existed in Tibet (from Palpung and Tsurphu monasteries) and on many instances went back to the original sources of the termas included in the Great Treasury. He sometimes spent up to two months on a single volume, merely taking one afternoon of rest every two weeks.
During all these years, he was faithfully assisted by Tsewang Rigzin who input all the corrections under Rinpoche’s close supervision. All along these years, a team of Shechen monks worked hard to input twice the 71 volumes (this allows to run a software that highlights the difference between the two inputs and thus to eliminate typing mistakes).
Under the supervision of Lopön Samten Dorje, this team included Sonam Wangpo, Ugyen Phuntsok, Pema Tsechok Dorje, Do-ngak Tenzin, Karma Tenzin, Tenzin Wangpo, as well as the Khenpos and Lopöns of Shechen Philosophical College. Tulku Rigzin Pema also kindly did a first round of proofreading. Konchog Lhadrepa, the head master of
Shechen Tsering Art School, skillfully drew the illustrations and the dakini scripts found in the volumes. In addition, he prepared a new set of drawings for over one hundred large-size yantras and chakras, which have now been included for the first time in the Rinchen Terdzö collection.
In India, Samdrup Tshering, in charge of Shechen Publications, has been responsible for all the printing work, which was carried out in the best possible way in Delhi. Tony Duff kindly provided the TibetDoc software that has been essential for realizing this work. A short presentation of the Rinchen Terdzö The Rinchen Terdzö Chenmo is the largest of
the Five Treasuries that Jamgön Kongtrul the Great (1813-1899) compiled throughout his life. This extraordinary collection is comprised of the main Rediscovered Treasures (gter ma) of Tibetan Buddhism and the texts necessary to bestow the related empowerments and explanations to practice them. At the same time, the matchless master Jamyang
Khyentse Wangpo (1820-1892) traveled for thirteen years throughout Central and Eastern Tibet to collect precious texts and receive the transmissions for the many lineages that had become nearly extinct and held by only a few people.
He then gave all these transmissions to Jamgön Kongtrul and others. The actual redaction of the Rinchen Terdzö was done by Jamgön Kongtrul at the monastery-hermitage of Dzongshö Deshek Dupa, a secluded mountain retreat located between Dzongsar and Kathok in Eastern Tibet. Wooden blocks were then carved at Palpung Monastery creating a
60-volume edition. A new set of revised wooden blocks was carved at Tsurphu Monastery with three additional volumes, under the supervision of the XVth Karmapa, Khakyap Dorje, (1871-1922). During his lifetime, Kyabje Dilgo Khyentse Rinpoche (1910-1991) gave the transmission of the Rinchen Terdzö five times. In the first Indian edition, Khyentse
Rinpoche included the four-volume manual written by the XVth Karmapa, Khakyap Dorje (1871-1922) that are indispensable for giving the numerous empowerments found in the Rinchen Terdzö. Khyentse Rinpoche also included a number of significant texts that, according to the indications given by Jamgön Kongtrul himself, should have been added
to the original collection.
Among these are Chogyur Lingpa's Dzogchen Desum, Jamyang Khyentse Wangpo's Tsasum Ösel Nyingthig, and Jedrung Trinley Jampa Jungney's Pema Sangthig. Dilgo Khyentse Rinpoche himself gathered three volumes of supplementary texts to be inserted at the appropriate places in the collection. These contain lineage prayers, texts for giving
empowerments, manuals for recitation practice, and so on. May this new edition of the Rinchen Terdzö Chenmo be dedicated to the benefit of all sentient beings, to the perpetuation of the Dharma, which is the source of all temporary and ultimate happiness, to the long life and compassionate activities of all the great holders of the Buddha’s
teachings, and especially to the flourishing of the beneficial activities of the reincarnation of Kyabje Dilgo Khyentse Rinpoche, Yangsi Rinpoche, Ugyen Tenzin Jigme Lhundrup, and of Kyabje Shechen Rabjam VII, Shedrup Chökyi Senge. Matthieu Ricard is the Coordinator of the Rinchen Terdzö project. « Letter to the Pope Science and Buddhism »