A brief account of the passing of Kyabje Tenga Rinpoche (from: www.benchen.org)His Holiness Karmapa advised, for now on when Kyabje Tenga Rinpoche is in Thugdam, to practice "Guru Yoga of four sessions of the day" (the Guru Yoga of the eighth Karmapy) and the prayer "Calling the Lama from Afar” by Jamgön Kongtrul Lodrö Thaye. In Benchen monastery, Kathmandu, Nepal, in addition to these two practices monks and attendants practice also a short “Guru Yoga of the Root Lama Karmapa” composed by Kyabje Tenga Rinpoche.
We’ve heard that His Holiness Karmapa in the last days speaks only about Tenga Rinpoche. Yesterday morning he said to his assistants: "Usually when someone dies, we are sad, but what Rinpoche is doing, it is simply expression of freedom ". Yesterday His Holiness told to read the report from the monastery three times and he watched Rinpoche photo of Thugdam with emotion
[The Precious Kudung - Photo taken by Kyabje Tenga Rinpoche's personal attendant Karma Sherab Wangchuk, Kathmandu, 2012]
As you know, Kyabje Tenga Rinpoche had been admitted to hospital on the evening of 26 March. On the 28th, at 5:30 p.m. Rinpoche expressly stated his wish to return to the monastery. The doctors advised him strongly not to do so, owing to the lack of facilities there, and telling Rinpoche quite frankly that they could not guarantee for anything should he choose to leave anyway. However, Rinpoche stood by his decision, which was also confirmed by H.H. the Karmapa's advice shortly thereafter. An ambulance was readied and Rinpoche arrived in the monastery at around 7:00 p.m.
Previously, while in the hospital, Rinpoche's situation was quite unbearable. He was in great discomfort and had to be turned every minute. Also, while in the clinic, he could not sleep for even one minute. This situation persisted for a while once he was back home in the monastery until, at 9:30 p.m., he asked Tashi Özer and Sherab Wangchuk to tell everyone to please leave. At around 10:00 p.m. Rinpoche asked specifically for eight persons to be asked to come. They were Tenpa Yarpel, Sherab Wangchuk, Jinpa Lodrö, Tashi Özer, Karma, Lama Geleg, Lama Tsöndrü and Söpa Chöpel. When they went in they found Rinpoche sleeping peacefully and they stayed quietly in his presence until midnight.
When Rinpoche awoke shortly after midnight, Sherab Wangchuk informed him that all those requested were present. Rinpoche was then helped to sit up and began to speak his last will. He requested several times that his words be recorded so that there may be no mistake later on. Among Rinpoche's wishes was that some gold objects that had recently been offered to him, be placed inside the large Maitreya statue in the main temple as well as in the golden finial on top of the temple rooves. This has already been done.
It was not immediately apparent, but after a while it was noticed that Rinpoche didn't require any moving anymore. He instead sat up very straight and still and did not seem like a sick person any longer. While Rinpoche had previously been feeling very nauseous, all of that was gone and he seemed to be in no more discomfort. Occasionally he would ask for a sip of water or juice.
After a little while Tenpa Yarpel was called again and Rinpoche made it very clear that he wished his body to be cremated. Being even more specific, Rinpoche directed that the four fire rituals for the cremation should be conducted by our lamas and monks of Benchen monastery, by Tsike Chokling Rinpoche, by Chökyi Nyima Rinpoche and by Tulku Yönten of Thrangu monastery and their respective monks.
Again, a little later Sherab Wangchuk was called and directed to extend Rinpoche's best wishes and aspirations to all of his students in Europe, Malaysia, Singapore, Taiwan and Indonesia, and especially to Mrs. How Yok Bee, Mr. and Mrs. Peter and Nora Rohde-Kvaede and to Mr. Tim Tashi Boldt and family.
Yet again a little later Tenpa Yarpel was called. Rinpoche expressly stated that it was his wish that Tenpa Yarpel will be given the rank of Senior Treasurer, while Tashi Özer will be Junior Treasurer of Benchen Monastery. This was put in writing and will be adhered to.
By now the night had worn on and it was the early hours of 29 March. At 3:00 a.m. Rinpoche called for his niece Karmo. After that Tenpa Yarpel was called again and asked by Rinpoche to ask Sangyum Dechen, the wife of Tsike Chokling Rinpoche, to be invited for the next morning. Rinpoche stressed again how he wanted his best wishes to be sent to everyone. At 6:00 a.m. H.E. Sangye Nyenpa Rinpoche came and stayed with Tenga Rinpoche until shortly before 9:00 at which time Sangyum Dechen arrived. Rinpoche took note of her arrival but said nothing. At around 9:30 a.m. she asked Rinpoche's permission to leave and was excused.
After that Tashi Ozer asked Rinpoche how and when one should begin to look for Rinpoche's next incarnation. Tenga Rinpoche was very explicit about it saying "Ask H.H. the Karmapa! His advice will be very clear."
For more than 28 hours Rinpoche had been sitting up very straight and still and for much of that time he seemed to be in deep meditation. At night Tenpa Yarpel was called again into Rinpoche's presence and asked to record his words. It was Tenga Rinpoche's request to Sangye Nyenpa Rinpoche to continuously take care that all the traditional rituals of Benchen Monastery, the dances and pujas etc., will be continued uninterruptedly in the future. Tenpa Yarpel then requested Kyabje Tenpa Rinpoche to please return very quickly, to which Rinpoche smiled and nodded his head.
Around 1:00 a.m. Tenga Rinpoche mentioned that he had clearly seen his teachers, the previous 11th Tai Situ Pema Wangchok Gyalpo, the previous Sangye Nyenpa Rinpoche, the previous Dilgo Khyentse Rinpoche and the 2nd Jamgön Kongtrul Palden Khentse Özer before himself. Then, in the early hours of 30 March, at 3:24 a.m. local time to be exact, he finally passed on. H.E. Sangye Nyenpa Rinpoche had visited several more times before that.
This day, which is the eighth day of the second Tibetan month, is a day sacred to the Saviouress Tara. When the moment had finally come, Sangye Nyenpa Rinpoche offered the words of the "Clarifying the Thugdam-state" and spoke them directly into Tenga Rinpoche's ear. Accordingly Tenga Rinpoche adjusted his posture slightly, placed his hands in the meditation gesture, and has since entered into the deep meditation that is known as "Thugdam", a meditative state that great realized masters can enter into after their bodies have expired. Right after that Sangye Nyenpa Rinpoche led the recitation of prayers to the Three Jewels and especially the "Calling the Lama from Afar" by Jamgön Kongtrul.
Since then the precious advice of H.H. the Karmapa has been received to keep Kyabje Tenga Rinpoche's surroundings very quiet and to allow no visits to the Kudung, the precious remains, for the duration of three days. We will proceed accordingly. Upon Kyabje Tenga Rinpoche's express wish to be cremated and the advice of H.E. Sangye Nyenpa Rinpoche, the date for the cremation has been set for May 18, 2012.
With best wishes,
The Benchen Monastery Committee
A Brief Supplication for the Swift Rebirth of Kyabje Tenga Rinpoche
[Kyabje Tenga Rinpoche - Photo taken by Edward Henning, Darjeeling 1976]
CHOGTRUL TENGA RINPOCHE
THUG GONG CHÖYING CHIGSE KYANG
LARYANG TENDRO CHICHE LE
TRULPE DASHAL NYUR CHAR SOL
Surpreme emanation Kyabje Tenga Rinpoche,
even though you have merged your intention into one with dharmadathu,
for the sake of the doctrine and beings, in general and in particular,
may the moon-like face of your emanation rise again soon!
Composed by Sangye Nyenpa
Tenga Rinpoche 12. Nov. 2011, kurz nach
seiner 2. Beinamputation
Ein Gedicht von Ringu Tulku:
Kyabje Tenga Rinpoche entered into Samadhi
We have lost another great master
Who lived amongst us and only for us.
We will always miss him,
His immeasurable kindness,
And his tireless work to help us.
At his 80th birthday he declared,
“I never had an obstacle in my life”
All were totally shocked
As he had lost one of his eyes,
One leg and some fingers,
And his other leg was about to go.
Now we do realize
That he was telling the truth.
He had overcome all the obstacles
Even his death was not a problem
It was an act to teach and inspire.
All his life was a teaching and an example.
How fortunate we were!
What a great opportunity it was
To receive his teachings and blessings.
Many people ask me,
“Did you really see an enlightened being.”
Yes, I have and we all have without any doubt.
Gangtok 31st March 2012
Kyabje Tenga Rinpoche ist in Samadhi eingetreten
Wir haben noch einen großen Meister verloren
Der unter uns lebte und nur für uns lebte.
Wir werden ihn immer vermissen,
Seine unermessliche Güte,
Und seine unermüdliche Arbeit, uns zu helfen.
An seinem 80. Geburtstag erklärte er:
"Ich hatte nie ein Hindernis in meinem Leben"
Alle waren völlig schockiert,
Da er eines von seinen Augen verloren hatte,
einen Fuß und einige Finger,
Und auch sein zweiter Fuß war dabei dahinzugehen.
Nun erkennen wir,
dass er die Wahrheit sagte.
Er hatte alle Hindernisse überwunden,
Selbst sein Tod war kein Problem,
Es war ein Akt zu lehren und zu inspirieren.
Sein ganzes Leben war eine Unterweisung und ein Beispiel.
Wie von Glück begünstigt wir waren!
Was für eine großartige Gelegenheit es war,
seine Belehrungen und Segnungen zu erhalten.
Viele Menschen fragen mich:
"Hast Du wirklich ein erleuchtetes Wesen gesehen."
Ja, das habe ich, wir alle haben es - jenseits aller Zweifel.
Gangtok 31. März 2012
(übersetzung: sylvester lohninger)
Der Vidhyadara (Trungpa Rinpoche) nannte Khyabje Tenga Rinpoche "einen von den wahrhaft Freudvollen", und jeder, der ihn kannte, kann das bestätigen. Es schien, als würden Freude und Mitgefühl einfach aus ihm herauströmen.
Khyabje Tenga Rinpoche Mitte der 90iger Jahre Tenga Rinpoche Ende der 80iger Jahre in Wien
im Maitreya Institut (damals: Rime Dharma Dzong)
A brief biography of Kyabje Tenga Rinpoche of Benchen monastery (1932-2012) (from rywiki.tsadra.org)
A note: This is not a word-by-word translation of Kyabje Tenga
Rinpoche's words. It is rather a re-telling of some of the events of
Rinpoche's life, presented in such a way so as to make it easier to
understand for non-Tibetan readers, based upon Rinpoche's own writings. -
Sherab Drime [TSD]
Ven. Kyabje Tenga Rinpoche was born in eastern Tibet, the
northern snow-enclosure, the cool land of the dharma valleys, the
segment of the mandala field known as "the six ranges of lower Dokham"
[...] , on the fourth day of the sixth lunar month in the Water-Monkey
year of 1932, which coincides with the festival of Chökhor Düchen, the
day of the historical Buddha's first turning of the wheel of Dharma in
the deer park in Sarnath, India. To be more specific, Rinpoche was born
in the region of Dokham known as Ga. His father was descended from the
upper eastern clan of the miraculously born Magyal Pomra known as Drong
Sekar Gyalpo and their descendants. Rinpoche's father was Gönpo Tobgyal,
one of the sons of the then Drong district official. His mothers name
was Rigdzin Drölma, who came from the Gegyal Barma family clan. While
the baby was in her womb, she dreamed one night of the Drongpa Lama
Tendzin Chögyal (Rinpoche's previous incarnation) who gave her a
turquoise and told her to wear it around her neck. After that she was in
high spirits and experienced no physical discomfort whatsoever. Other
than that, says Kyabje Tenga Rinpoche, there were no special signs. So
he was told by his mother.
The previous 9th Sangye Nyenpa Rinpoche had gone to see the 11th Tai Situpa
Pema Wangchok Gyalpo, in order to request the details of the rebirth of
the tulku. With his totally unobstructed wisdom eye, Situ Rinpoche
clearly beheld the family into which the tulku had been born, which was
the same family clan as the previous incarnation's, the fathers name as
being Gönpo, and the mothers name as Drölma. He stated the year of the
tulkus birth as the Monkey year, that there were wondrous signs
accompanying the birth, and said that if one were to search in the
eastern direction, the rebirth would surely be found. The 15th Karmapa
Kakhyab Dorje had also had visions and provided a letter with his
predictions concerning the precious rebirth, the names of the parents,
drawings of the family's house etc., which were in total agreement with
Situ Rinpoche's pronouncements. Thus the incarnation was unanimously
At around age six and seven Rinpoche learned reading and writing
from his father. With Lama Pesam, Rinpoche studied a special type of
calligraphy according to the Karma Gadri school of painting and writing.
He also learned the "Four Session" Guru Yoga practice, as well the
"Confession of Misdeeds" etc. by heart. At age 11 to 12, together with
relatives, he engaged in a pilgrimage in order to go and behold the Jowo
at the Jokhang in Lhasa. At age 14, on the seventh day of the tenth
month, Rinpoche finally arrived in Benchen. On the next day, the eighth,
he was enthroned by Sangye Nyenpa Rinpoche upon the golden throne of
his predecessor, as the authentic rebirth of Drongpa Lama Tendzin
From the Benchen Khenpo Karma Guru, Rinpoche received extensive
explanations on the drawing and construction of mandalas. From Benchen
Khenpo Söpa Tharchin, a close student of the previous incarnation, he
received the "Fivefold Mahamudra" in a most perfect way, and auspicious
experiences and occurances were all-pervading. At this time, one of the
main statues in the shrine-hall at Benchen was a statue that was said be
a good likeness of the 13th Karmapa
Düdül Dorje. It took of its crown, that liberates by sight, when
Rinpoche came in front of it, at the time of which the skies filled with
rainbows of many different colours and shapes, such as eight-petaled
lotuses and other special designs. (A little background information is
in order here: this statue was known to occasionally "take off" its hat
and place it in front of itself. No one would ever see how it did so.
The hat would just appear to rest on the table in front instead of on
the statues head. Thus the lamas, monks and people of Benchen would
always know that something highly auspicious was about to occur. This
particular event here is said to have occured on the eve before Kyabje
Tenga Rinpoche's formal enthronement.)
Then, staying at the monastery, Rinpoche studied under Khenpo
Söpa Tharchin and other tutors. He took him as his spiritual friend and
began to initially study the teachings and practices of Cakrasamvara,
Vajravarahi and Jinasagara according to the Karma Kagyu tradition. This was followed by Sarvavid Vairocana, Akshobya, Amitayus, the tenth day rituals of Guru Padmasambhava and Shing Kyong Kunga Zhonnu
(the special protector of Benchen). Then followed various collections
of liturgical texts and the extensive protector rituals, all of which he
committed to memory without any difficulties whatsoever.
In the same way Rinpoche continued to study the mandalas of
Cakrasamvara, Vajravarahi, Jinasagara, Sarvavid Vairocana, Akshobya and
the protector Bernagchen. He studied the design and construction of the
eight types of stupas and the rituals for their consecration, as well as
the design of the fire-hearths for the four activities, the
propitiation of the lords of the soil, which is undertaken before any
major construction project, and much more. From his uncle, Lama Lodrö
Rabsal, he studied the science of medicine. He memorized its tantras and
studied the various branches of medical knowledge for a long time.
From the old shrine master of Benchen, Chöpön Sönam Lhayag,
Rinpoche learned how to make the tormas of the Karma Kagyu tradition,
their shapes, colours and how to prepare their many different intricate
butter ornaments. From the same master, he also learned the art of
drawing and painting deities. So until Tenga Rinpoche was sixteen years
old, he was taught by his tutors the teachings and practices of the main
yidam deities of the Karma Kagyu tradition, their various rituals such
as the preparatory and main empowerments and burnt-offerings, the
consecration ceremonies according to various tantras, etc. During this
time he was also fortunate to receive the oral transmissions for the
collected commentarial literature of Indian masters of old, the Tengyur,
the Collected Works of Dza Paltrul Rinpoche in its entirety, and many other transmissions.
With the monk Paljor, Rinpoche studied the main philosophical
scriptures as well as poetry with great energy. He also learned from him
the Abhidharma-kosa and the commentaries of Khenpo Shenga on the 13
great treatises. In the same way, he studied various subjects under
Benchen Khenpo Karma Guru. Then, at this relatively young age, Rinpoche
became weary of worldly ways and took the truth of impermanence to
heart. He realized that it was time to begin practicing and went into
the presence of Sangye Nyenpa Rinpoche in order to request a yidam
meditation practice from him. Sangye Nyenpa Rinpoche replied that the
yidam deity of Rinpoche's previous lives had always been White Tara, and
kindly bestowed the empowerment of White Tara upon him one day.
From his teacher and spiritual friend Khenpo Söpa Tharchin,
Rinpoche received the oral transmission and full instructions on White
Tara. He was then advised to enter into a 12 week retreat of continous
White Tara recitation. At age 19, Tenga Rinpoche travelled to Palpung,
the seat of the Tai Situ Rinpoches in Derge, and received both novice
and full monastic ordination in the presence of the 11th Tai Situ
Rinpoche Pema Wangchok Gyalpo. At this occasion he was given the name
Karma Tendzin Thrinle Namgyal Pal Sangpo. As an auspicious connection
for his successful life-long keeping of these ordinations as well as for
the perfection of his studies and subsequent teaching activities, Situ
Rinpoche also presented him with an old Indian statue of the Buddha,
made from precious Li-metal. After this, Tenga Rinpoche eventually
returned to his own Benchen monastery.
One night Rinpoche dreamed of an extremely clear and blue sky, in
the centre of which appeared a garland of Guru Padmasambhava mantras of
golden colour which radiated light to all beings. Several month later,
Rinpoche traveled to the monastery of Surmang Namgyal Tse, in order to
receive the empowerments and reading transmissions of the Rinchen Terdzö
collection of terma literature from the 2nd Jamgön Kongtrul Palden
Khyentse Öser, aka Karsey Kongtrul.
At this time Rinpoche understood his previous dream to mean that at age
25 he should enter into a three-year meditation retreat. With this
intention he went into the presence of Sangye Nyenpa Rinpoche and asked
for permission to do so.
Correspondingly, Tenga Rinpoche entered into retreat and first
trained in the four preliminary practices. Then, for the duration of a
whole year, he trained mainly in White Tara practice. He dreamed that he
arrived at the far shore of a great body of water and was completely
freed of the fears and terrors of treacherous paths and the like. In
this way many positive signs occurred. In the second year of the
retreat, he trained mainly in the outer, inner and innermost practice of
Vajrayogini, including the self-empowerment, the accumulation of a
hundred thousand tshog offerings and the burnt-offerings, all of which
he accomplished extremely well.
At that time, Rinpoche dreamed of a girl dressed in red who gave
him a triangular red crystal, of great outer and inner luminosity, in
the centre of which one could see extremely clearly, the fully developed
mandala of Vajrayogini, along with all seed-syllables and
mantra-garlands etc. Together with Vajrayogini practice, Tenga Rinpoche
also trained in the meditations and yogic exercises of the Six Doctrines of Naropa.
While being so engaged, he dreamed of one of the Indian Mahasiddhas of
old, who introduced himself as Lawapa. Rinpoche received many
instructions from him. While practicing the yoga of dream, he trained in
the transformation exercises and thus traveled to the pure realm of
White Tara many times.
At around that time, Drubwang Sangye Nyenpa Rinpoche had
something akin to a prophesy by his Yidam deity, which instructed him to
travel to Central Tibet. Not allowing himself to be dissuaded by
anyone, he quickly undertook the journey. He let both Benchen Chime Tulku
and Tenga Rinpoche know that they should remain at the monastery for
the time being. Whatever further teachings and advice they required,
would be forthcoming in the future. At this time it would also be wise
not to be attached to food or wealth. At the time of great fear and
indecision, they should use the divination method of the ARAPATSA-Mo (a
method based upon a dice inscribed with the syllables of the Manjushri
mantra). [...] Kyabje Tenga Rinpoche could thus just barely finish his
three-year retreat. Upon its conclusion he had to flee for the relative
safety of Central Tibet immediately.
One night, Sangye Nyenpa Rinpoche appeared to Tenga Rinpoche in a
dream. He was crossing a mountain ridge with a few attendants, showing a
secret path, and when it would be the time to travel that path. Upon
waking up, great fear arose all by itself. However, whenever they were
beset by great fear or insecurity, they refered to the divination method
advised by Sangye Nyenpa, and eventually reached Lhasa and beheld the
golden face of Sangye Nyenpa Rinpoche once more. Sangye Nyenpa's
attendants then proceeded to Tshurpu, whereas Tenga Rinpoche himself
went to the Jokhang (in Lhasa) where he completed 5500
circumambulations. After this he also went to Tshurpu, where he beheld
the golden face of the Buddha Karmapa, the previous 16th Karmapa Rangjung Rigpe Dorje.
In 1959, the Buddha Karmapa travelled to India, via the indirect
route of Bhutan. H.H. was then invited by the king of Sikkim to come and
make his residence there. At that time Tenga Rinpoche went to Kalimpong
where he met with H.H. Dilgo Khyentse Rinpoche
and received from him the empowerments and oral transmissions of the
Nyingthig Yabshi and Nyingthig Tsapö, the oral transmission for the 32
volumes of Ju Mipham Rinpoche's
Collected Works as well as the Collected Works of Terchen Gyurme Dorje.
In Sikkim, he then attended the ripening and liberating empowerments
and oral transmissions of both the Kagyü Ngagdzö and Damngag Dzö, given
by H.H. the Karmapa in his Rumtek monastery, in a most perfect way, free
of any errors or omissions. Furthermore, Rinpoche received from H.H.
the complete transmissions of the 9th Karmapa's
Chikshe Kündrol collection of empowerments, the Chökyong Logtreng (a
collection of protector empowerments), the oral transmission of the
Collected Works of the Incomparable Je Gampopa,
a complete set of Mahamudra instructions and much more. While in
Rumtek, Tenga Rinpoche also received the full transmission of
empowerments and readings for the teachings and practices of the Shangpa Kagyu lineage from Kyabje Kalu Rinpoche,
a transmission that has always been close to Rinpoche's heart, since
the time of his predecessor Tendzin Chögyal. Of the 17 years which
Rinpoche spent in Rumtek, he served as H.H. the Karmapa's Vajra Master,
or Dorje Lobpön, for nine years. Ven. Kyabje Tenga Rinpoche also
accompanied H.H. the Karmapa on his first trip to the West in 1974.
One day Rinpoche found himself in the presence of H.H. the
Karmapa, who advised him lovingly not to go to many different places at
this time, but to remain with him in Rumtek, as some excellent teachings
were about to be given. At this time Khenchen Thrangu Rinpoche
also resided at Rumtek, and was indeed approached to bestow various
teachings upon the monastic community, which he graciously accepted to
do. At this time Tenga Rinpoche was 29 years old. From then, until he
was 33, he attended daily classes which were extended to the students
with great kindness. First they studied teachings by the great Mipham
Rinpoche, then the Five Treatises of Lord Maitreya, then the
Mula-madhyamika-karika by Lord Nagarjuna and the Madhyamika-vatara by Chandrakirti. Finally they were fortunate to hear explanations on the Madhyamaka-lamkara by the Mahapandita Shantarakshita. This was followed by the Bodhicarya-vatara by Lord Shantideva which was given twice, and by teachings on the Three Precepts, also given twice.
Kyabje Tenga Rinpoche says of himself, that it is due to the
kindness of Khenchen Thrangu Rinpoche that he himself, "who is like a
foolish ox", has understood a little of the dharma. From the Sakya
Khenpo Khedrub, Tenga Rinpoche received teachings on Karika, the root
text of the Pratimoksha-sutra together with Khenpo Shenga's commentary
and teachings on Tsema Rigter, the Treasury of the Science of
Epistemology by Sakya Pandita.
In the presence of Salje Rinpoche he received
Madhyamaka-catu-shataka-shastra-karika together with Khenpo Shenga's
commentary, the Profound Inner Meaning by the 3rd Karmapa Rangjung Dorje, Mahayana-uttara-tantra-shastra and Hevajra-tantra, all three with Jamgön Kongtrul's
commentaries. This lineage of Salje Rinpoche's comes through his own
teacher, Palpung Khyentse Rinpoche, who was a student of the 15th
Karmapa Khakyab Dorje, who received these teachings from the 1st Jamgön
Kongtrul Lodrö Thaye himself.
Since 1976, Tenga Rinpoche has established the Benchen monastery
in exile at the foot of the Glorious Svayambunath Stupa in Nepal. This
is the seat of both the present 10th Sangye Nyenpa Rinpoche and Kyabje Tenga Rinpoche. In the vicinity of Kathmandu, in Pharping, a sacred place blessed by the presence of Guru Padmasambhava
and many other Siddhas of the past, both Rinpoches have established
both a three-year retreat centre as well as a Shedra, or monastic
university. In 2009 Kyabje Tenga Rinpoche gave the full transmission for
the teachings and practices of the Shangpa Kagyu in the monastery in
Svayambunath and another three-year retreat centre, for the practices of
the Shangpa Kagyu lineage, is now under construction in Pharping. It is
hoped to be operational in 2011.
In 1977, Rinpoche was fortunate to receive the complete transmission of the Collected Rediscovered Termas of Terchen Dudjom Lingpa from his authentic incarnation, the then head of the Nyingmapa school, H.H. Dudjom Rinpoche
Jigdral Yeshe Dorje, in his monastery in Boudhanath, Kathmandu. In the
same year, Rinpoche received the transmission of the Damngag Dzö again,
this time from the present 12th Tai Situpa. In 1987, H.H. the 14th Dalai Lama Tenzin Gyatso
asked Rinpoche to give the parts of the oral transmission of the
Tengyur to Trehor Pangor Rinpoche which he was missing, in his Benchen
monastery in Nepal.
From H.H. the Sakya Tridzin,
Tenga Rinpoche received the transmission of the Drubthab Küntü, a
collection of the sadhanas of the eight practice lineages of Tibet,
compiled by the incomparable Jamyang Khyentse Wangpo. From the great Sakyapa master Chogye Trichen Rinpoche,
Tenga Rinpoche received Kalacakra. Other lineages of Kalacakra
transmission Rinpoche received from H.H. the Dalai Lama, H.H. Dilgo
Khyentse Rinpoche and Kyabje Kalu Rinpoche. Having already received the
transmission of various of the rediscovered termas of Chokgyur Lingpa from Kyabje Tulku Urgyen Rinpoche, Tenga Rinpoche hosted the transmission of the entire Chokling Tersar, or Collected Termas of Terchen Chokgyur Lingpa, by Tsikey Chokling Rinpoche,
the authentic incarnation of Terchen Chokgyur Lingpa himself, in
Svayambunath in 1996. Thus Kyabje Tenga Rinpoche has received countless
transmissions from masters of all traditions.
In 1978, Rinpoche was asked by H.H. the 16th Karmapa to go to
Denmark in order to help the dharma centres there. From there, Rinpoche
accepted many invitations and travelled to other centres in Denmark, as
well as Germany, France, Greece, etc. In particular, H.H. advised how it
would be very beneficial for the future of the transmission of Dharma
to Europe if Tenga Rinpoche would establish a large centre in the middle
of Germany. Accordingly, Rinpoche established Benchen Phüntsok Ling in
1999. He travels there every year and holds his main summer seminar
there, visited by large numbers of students from all over Europe.
In previous years, Tenga Rinpoche has also visited South-East
Asia, particularly Malaysia, Singapore, Hongkong and Taiwan. While not
going there as frequently as to Europe, Rinpoche still visits there
occasionally. Since the early nineties, it has been possible to
reconstruct the original Benchen monastery in Tibet. Both the 10th
Sangye Nyenpa Rinpoche and Kyabje Tenga Rinpoche have put considerable
effort into this project. Accordingly, the fully reconstructed Benchen
monastery was inaugurated a few years back by the present Sangye Nyenpa
Despite Kyabje Tenga Rinpoche's advanced years, he still
continues to travel tirelessly, with the sole aim of benefitting his
many students around the world.