February 26, 2025 • 18 mins
Termas and tertons – spiritual treasures and their finders – are an inescapable feature of some branches of Tibetan Buddhism. Come along for the magical ride!
A phurbu
A ngagpa, undoubtedly a practitioner of termas. Note the phurbu tucked into his belt.
Words or phrases you might want to look up:
- Terma
- Terton
- Nyingma
- Dudjom
- Jamyang Khyentse
- Jamgon Kongtrul
- The Nyingma School of Tibetan Buddhism, its Fundamentals and History by Dudjom Rinpoche
- Hidden Teachings of Tibet by Tulku Thondup Rinpoche
- The Life and Teaching of Chokgyur Lingpa
#Buddhism #Vajrayana #DoubleDorje #Dzogchen #Nyingma #Terma #Terton #Dudjom
Mark as Played
Transcript
Episode Transcript
Available transcripts are automatically generated. Complete accuracy is not guaranteed.
(00:11):
Termas and Tertons - spiritual treasures and their finders, that is. They are an inescapable feature of some branches of Tibetan Buddhism. If you can't at least go along for the ride, if that's the way to put it of the magical
aspects of the terma tradition, then the Nyingma teachings and practise may not be for you.
(00:35):
So anyway, hello to all my good listeners, old and new. This is the Double Dorje. I'm Alex Wilding and today I want to look at one of those aspects of Tibetan Buddhism
whose value may be universal, but which are deeply woven into certain magical beliefs. I'm talking about termas, which we can call treasures, and tertons, the finders of those treasures.
(01:02):
This might be boring, but first, can I ask you to remember to like, better still to subscribe, and even better than that, tell all your friends about this podcast. And if you're looking for the extra material, and that extra material doesn't appear in your channel, which it doesn't in most channels,
take a look at where the Double Dorje podcast is actually hosted. At the moment that is Podbean.
(01:30):
It would be impossible to be involved with Nyingma teaching in particular without having come across Terma teachings,
probably many times.
All the same, outside that circle, many people may not have heard of this kind of thing at all, so I think we have to begin with a very brief definition and expand from there.
(01:51):
In short, the syllable “ter” refers to treasure of some kind. It has connotations of the wealth, the treasure, or the value that is bound up with the land and the geography of a place. In this sense
it's not necessarily religious or spiritual at all, but in the sense we're using here it refers to spiritual treasures, which can perhaps be physical in the form of a phurba or kilaya. This is a kind of ritual dagger whose blade has three edges.
(02:23):
and it's used in a range of practises often associated with certain protector deities.
The terma can on occasion be something like a figurine, perhaps a form perhaps of the Buddha or of Guru Rinpoche, or some other magical object.
In our context here terma, most often refers to a text. In that case, though, the text may well not be written out in full, but may consist of a piece of paper, classically a yellow parchmentc with writing on it in the mysterious script of the dakinis.
(03:01):
The treasure finder. the terton must decipher or decode this. The decoding might be quite difficult and can require a great deal of ritual and retreat.
I remember the late Ato Rinpoche relating a story about Jamyang Khyentse and Jamgon Kongtrul, which would have taken place in our 19th century.
(03:25):
Unfortunately, I don't have a textual reference for this, and I'm repeating the story from memory, so if any listener can supply more accurate or reliable information, I for one would love to hear it.
Anyway, the story goes that the two of them were in possession of a physical terma. I believe one of these famous pieces of yellow parchment with, as one might expect, some mysterious symbols in darkany writing on it.
(03:53):
This was put into a skull-cup containing nectar. The nectar would mainly have consisted of beer or grain spirit - at least that's my guess.
Two lamas sat across from one another with the cup between them, reciting appropriate prayers and mantras.
(04:24):
As they continued, syllables in legible script bubbled up and appeared on the surface of the nectar, and were written down by an assistant. As far as I know, most decoding of termas is rather less dramatic than this!
A common place for termas to be found is in the ground, perhaps in openings in a cliff that's very difficult to access, but they're also said to be found in the water, in space, or in the case of a terma that is a text, sometimes deep in the terton’s mind.
(05:00):
The general theory is that the tertons - at least what are known as the great tertons - are the rebirths of the 25 main disciples that Guru Rinpoche is said to have had during his time in Tibet, which was in our western 8th to 9th centuries.
Guru Rinpoche is said to have given the disciples these teachings, and they vowed to be reborn at the right place and the right time to reveal these treasures when they are needed.
(05:37):
If someone were to claim to give you the history of, let's say, English theatre from 1100 to the present day in the course of a podcast of about 20 minutes, you would know, assuming that the historian was not just an idiot, that you were only going to get a very brief sketch,
and that many or even most of the important plays, playwrights, theatres, actors and so on would not even get mentioned.
(06:01):
The same applies here, including of course the possibility that I am a complete idiot! I just want to make clear that I have neither the knowledge nor the time to attempt such a history.
My simple hope is to give you a flavour of what this is about, so I'm going to give you at least a couple of much fuller references in case you want to look into this in more detail.
(06:27):
To begin with, a mighty work! For the title, it's the “Nyingma School of Tibetan Buddhism. Its Fundamentals and History.”
It was written by Dudjomm Rinpoche, after so many Tibetans had had to flee their homeland as a result of the Chinese invasion, and it was composed as part of an effort to preserve the spiritual culture.
(06:53):
Dudjom Rinpoche was himself a prolific terton, as was his predecessor, Dudjom Lingpa.
A huge effort was made to prepare a translation of this book into English, and was first published in 1991. My copy, which is from the 1st edition, is in two volumes,
(07:15):
one having about 1000 pages and one of about 500 pages.
I have heard that later editions have about 1500 pages in a single volume, and I've also heard that the paper is much thinner, which is hardly a surprise. I would be curious to hold one of those in my hand sometime and see whether it is as unwieldy as it sounds or not.
(07:39):
It's a comprehensive work, stretching from the teachings of the early schools of Buddhism, including their history and their philosophies, all the way through the great vehicle, teachings of compassion and emptiness,
and on to the Vajrayana.
About 140 pages are given over to histories of some of the most important tertons.
(08:01):
The reference section of this work is valuable in its own right, with a glossary of more than 80 pages on the important enumerations. That's to say, those lists of the two this, (I count forty-one of those twos)
the three that, the four the other, and on and on through the one hundred one thing in the 84000 other thing. Not perhaps something to study, but a great reference.
(08:27):
But that is a mighty tome, and it's not cheap either, so maybe it would not be for everyone.
More accessible, and enormously illuminating, is a book titled “Hidden Teachings of Tibet” by Tulku Thondup Rinpoche.
Tulku Thondup spent a good part of his life in English speaking environments,
(08:50):
starting in India during the 60s and 70s, and then in America, where at one point he was a visiting scholar at Harvard University, until his death, somewhat over a year ago. This book was therefore written very much with Westerners in mind.
And the best word I can think of to describe it is fascinating.
(09:11):
There are also words for Tulku Thondup's output, such as sound, learned, authoritative and insightful.
This particular book, Hidden Teachings, is also relatively cheap.
Before leaving the virtual library, I am really keen to mention a very short work, The Life and Teaching of Chogyur Lingpa. Chogyur Lingpa was, as you might guess, an important terton. I think you can get cheaper editions,
(09:42):
but it does appear that my penchant for buying Buddhist books has brought me again a first edition of this.
At just over 60 pages - and they're not large pages either - I'm astonished to see it advertised as
a collectible item on Amazon with an asking price of $127.00! But mine is not for sale.
(10:05):
Anyway, the real reason I wanted to mention it was because of a delightful insight into the mindset of this world, which is offered to us on the very first page of the biography, where we are told that, and I quote:
“Auspicious signs must have occurred at the time of his birth, but there is nothing clearly stated about it.” That gives you an insight, doesn't it?
(10:31):
By now, some of you may be wondering what a text treasure or terma actually says.
The size varies enormously and the majority are based on instructions for ritual and meditation.
A terma may well include one or more instructions for a sadhana, which, as you probably know, is a procedure for invoking, visualising and reciting the mantra of a particular deity or group of deities - forms of the Buddha.
(11:01):
I have seen a terma text that is one page long.
The works of Dudjom Rinpoche contain a high proportion of termas, and his full collected works extend to 25 volumes, each of which contains several hundred pages.
This, unsurprisingly enough, is a collection of many individual termas.
(11:23):
Some of these volumes are each dedicated to one particular cycle of practise and teachings, which might include a number of liturgies, prayers, practise instructions, yogic techniques, preliminaries, activity practises, long life practises -
a whole armoury of stuff to do.
The collected works of his predecessor, Dudjom Lingpa, run to 20 volumes of a similar sort of size.
(11:51):
In fact, the idea of a terton, a treasure finder, being responsible for a large, extensive cycle of more or less closely related terma texts is almost standard. There are quite a number of such collections.
(12:12):
And what of the tertons? What are they like? How do they compare with the better known
feature of Tibetan Buddhism, the tulkus?
Firstly, tertons are not generally recognised at birth.
Their nature, or status if you like, becomes clear as a result of various signs.
(12:33):
Very few hold monastic vows.
Jatson Nyingo, who was a fully ordained monk and is responsible for discovering the Konchog Chidu cycle, is one very well known exception.
Most tertons, however, have one or more consorts, and their behaviour can be, let me say, wild.
(12:56):
This puts some of them at least into the problem zone, especially when we know that the existence of fake tertons was well accepted, meaning that they must prove themselves in other ways.
Dudjom Lingpa, for example, was a very heavy smoker, and Dudjom Rinpoche, his successor in the reincarnation line, blamed his own lifelong problem with asthma on that bad habit of his predecessor. And there are tertons, both real and fake,
(13:26):
who drink, sometimes heavily.
This means that a terton must have something special about them. Tibetans are not naive about the possibility of fake tertons, so when it is announced that a terma is to be found, for instance, high up on a cliff, a big crowd may gather,
ready to be amazed and inspired, but also ready to have a laugh in the event of failure!
(13:51):
I remember a story told by Ringu Tulku one time when he was teaching at Dzogchen Beara in southwest Ireland.
A tulku had apparently come to town and announced that he was going to discover a terma, a treasure. I can well imagine that some of the people would have made offerings of one sort or another on that basis, but the townsfolk were a bit suspicious, and kept an eye open.
(14:16):
He was observed going to a site outside the town with a spade and burying something under a stone.
You can probably guess what happened. Some of our townsfolk waited until nightfall, went to the site, dug up the attractive gilded Buddha statue -
surprise, surprise - and replaced it with poop.
(14:40):
When the day to discover the treasure came, the would-be terton was of course disgraced, and presumably not seen in that area ever again.
Now there is an argument that, in principle, the discovery of termas hidden in the natural surroundings is nothing new to Buddhism.
(15:01):
Nagarjuna is said to have recovered the much venerated Perfection of Wisdom sutras from the lake where they had been guarded for centuries by nagas. In case you wonder, and to put it very simply, nagas are a class of water spirit.
In spite of this argument, there are many Tibetan Buddhists who do not recognise the validity of termas at all.
(15:26):
The whole of Tibetan Buddhism is usually roughly divided into four schools. The name of the Nyingma school refers to the old translations and is the school with which termas and tertons are associated.
The other three, that is the Gelug, Kagyu and Sakya schools base themselves on the new translations, and place more emphasis on celibate monasticism.
(15:53):
Generally speaking, they require the texts that they are using, whether sutras or tantras, to have a clear traceability back to India. Although the Kagyu in particular have admitted quite a number of terma texts into their regular
practice and liturgy.
These policies requiring Indian roots have their origins in politics as well as in spirituality, and that is a fascinating subject in itself, outside the scope of this podcast.
(16:26):
The new translation schools, emphasising the celibate sangha as they do, have perhaps a greater tendency to be centred on large institutions and on the performance of extensive and complex rituals.
The new translation schools do have plenty of lay supporters providing donations and offerings to the monasteries for the various benefits, both worldly and spiritual, that they do generate.
(16:55):
Paradoxically, the old translation school, the Nyingma, while it does have its own place for big
institutions and extensive ceremonies extending over days or even weeks, does have more room for newer practises, as found in the termas. Even though those termas are notionally old, they were, also again notionally,
(17:18):
composed for more modern circumstances.
Consistent with this, the Nyingma have more space for practitioners who may be laypeople but who are committed to serious practise. The ngagpas I mentioned way back in Eisode 4 would be one example of this, but the relatively low profile householder-yogi or -yogini
(17:41):
is another example.
It's my personal opinion that those of us Westerners who are really trying to make something out of this whole Buddhist practise may have something to learn from these people.
So once more, please remember to like, subscribe and tell your friends about the Double Dorje podcast. And remember, your practise may be relatively simple, but with the right motivation - it can do the trick.
(18:10):
Om Ah Hung Benza Guru Pema Siddhi Hung! 99 00:18:15,000 --> ,000 Bye!
Termas and Tertons - spiritual treasures and their finders, that is. They are an inescapable feature of some branches of Tibetan Buddhism. If you can't at least go along for the ride, if that's the way to put it of the magical
aspects of the terma tradition, then the Nyingma teachings and practise may not be for you.
(00:35):
So anyway, hello to all my good listeners, old and new. This is the Double Dorje. I'm Alex Wilding and today I want to look at one of those aspects of Tibetan Buddhism
whose value may be universal, but which are deeply woven into certain magical beliefs. I'm talking about termas, which we can call treasures, and tertons, the finders of those treasures.
(01:02):
This might be boring, but first, can I ask you to remember to like, better still to subscribe, and even better than that, tell all your friends about this podcast. And if you're looking for the extra material, and that extra material doesn't appear in your channel, which it doesn't in most channels,
take a look at where the Double Dorje podcast is actually hosted. At the moment that is Podbean.
(01:30):
It would be impossible to be involved with Nyingma teaching in particular without having come across Terma teachings,
probably many times.
All the same, outside that circle, many people may not have heard of this kind of thing at all, so I think we have to begin with a very brief definition and expand from there.
(01:51):
In short, the syllable “ter” refers to treasure of some kind. It has connotations of the wealth, the treasure, or the value that is bound up with the land and the geography of a place. In this sense
it's not necessarily religious or spiritual at all, but in the sense we're using here it refers to spiritual treasures, which can perhaps be physical in the form of a phurba or kilaya. This is a kind of ritual dagger whose blade has three edges.
(02:23):
and it's used in a range of practises often associated with certain protector deities.
The terma can on occasion be something like a figurine, perhaps a form perhaps of the Buddha or of Guru Rinpoche, or some other magical object.
In our context here terma, most often refers to a text. In that case, though, the text may well not be written out in full, but may consist of a piece of paper, classically a yellow parchmentc with writing on it in the mysterious script of the dakinis.
(03:01):
The treasure finder. the terton must decipher or decode this. The decoding might be quite difficult and can require a great deal of ritual and retreat.
I remember the late Ato Rinpoche relating a story about Jamyang Khyentse and Jamgon Kongtrul, which would have taken place in our 19th century.
(03:25):
Unfortunately, I don't have a textual reference for this, and I'm repeating the story from memory, so if any listener can supply more accurate or reliable information, I for one would love to hear it.
Anyway, the story goes that the two of them were in possession of a physical terma. I believe one of these famous pieces of yellow parchment with, as one might expect, some mysterious symbols in darkany writing on it.
(03:53):
This was put into a skull-cup containing nectar. The nectar would mainly have consisted of beer or grain spirit - at least that's my guess.
Two lamas sat across from one another with the cup between them, reciting appropriate prayers and mantras.
(04:24):
As they continued, syllables in legible script bubbled up and appeared on the surface of the nectar, and were written down by an assistant. As far as I know, most decoding of termas is rather less dramatic than this!
A common place for termas to be found is in the ground, perhaps in openings in a cliff that's very difficult to access, but they're also said to be found in the water, in space, or in the case of a terma that is a text, sometimes deep in the terton’s mind.
(05:00):
The general theory is that the tertons - at least what are known as the great tertons - are the rebirths of the 25 main disciples that Guru Rinpoche is said to have had during his time in Tibet, which was in our western 8th to 9th centuries.
Guru Rinpoche is said to have given the disciples these teachings, and they vowed to be reborn at the right place and the right time to reveal these treasures when they are needed.
(05:37):
If someone were to claim to give you the history of, let's say, English theatre from 1100 to the present day in the course of a podcast of about 20 minutes, you would know, assuming that the historian was not just an idiot, that you were only going to get a very brief sketch,
and that many or even most of the important plays, playwrights, theatres, actors and so on would not even get mentioned.
(06:01):
The same applies here, including of course the possibility that I am a complete idiot! I just want to make clear that I have neither the knowledge nor the time to attempt such a history.
My simple hope is to give you a flavour of what this is about, so I'm going to give you at least a couple of much fuller references in case you want to look into this in more detail.
(06:27):
To begin with, a mighty work! For the title, it's the “Nyingma School of Tibetan Buddhism. Its Fundamentals and History.”
It was written by Dudjomm Rinpoche, after so many Tibetans had had to flee their homeland as a result of the Chinese invasion, and it was composed as part of an effort to preserve the spiritual culture.
(06:53):
Dudjom Rinpoche was himself a prolific terton, as was his predecessor, Dudjom Lingpa.
A huge effort was made to prepare a translation of this book into English, and was first published in 1991. My copy, which is from the 1st edition, is in two volumes,
(07:15):
one having about 1000 pages and one of about 500 pages.
I have heard that later editions have about 1500 pages in a single volume, and I've also heard that the paper is much thinner, which is hardly a surprise. I would be curious to hold one of those in my hand sometime and see whether it is as unwieldy as it sounds or not.
(07:39):
It's a comprehensive work, stretching from the teachings of the early schools of Buddhism, including their history and their philosophies, all the way through the great vehicle, teachings of compassion and emptiness,
and on to the Vajrayana.
About 140 pages are given over to histories of some of the most important tertons.
(08:01):
The reference section of this work is valuable in its own right, with a glossary of more than 80 pages on the important enumerations. That's to say, those lists of the two this, (I count forty-one of those twos)
the three that, the four the other, and on and on through the one hundred one thing in the 84000 other thing. Not perhaps something to study, but a great reference.
(08:27):
But that is a mighty tome, and it's not cheap either, so maybe it would not be for everyone.
More accessible, and enormously illuminating, is a book titled “Hidden Teachings of Tibet” by Tulku Thondup Rinpoche.
Tulku Thondup spent a good part of his life in English speaking environments,
(08:50):
starting in India during the 60s and 70s, and then in America, where at one point he was a visiting scholar at Harvard University, until his death, somewhat over a year ago. This book was therefore written very much with Westerners in mind.
And the best word I can think of to describe it is fascinating.
(09:11):
There are also words for Tulku Thondup's output, such as sound, learned, authoritative and insightful.
This particular book, Hidden Teachings, is also relatively cheap.
Before leaving the virtual library, I am really keen to mention a very short work, The Life and Teaching of Chogyur Lingpa. Chogyur Lingpa was, as you might guess, an important terton. I think you can get cheaper editions,
(09:42):
but it does appear that my penchant for buying Buddhist books has brought me again a first edition of this.
At just over 60 pages - and they're not large pages either - I'm astonished to see it advertised as
a collectible item on Amazon with an asking price of $127.00! But mine is not for sale.
(10:05):
Anyway, the real reason I wanted to mention it was because of a delightful insight into the mindset of this world, which is offered to us on the very first page of the biography, where we are told that, and I quote:
“Auspicious signs must have occurred at the time of his birth, but there is nothing clearly stated about it.” That gives you an insight, doesn't it?
(10:31):
By now, some of you may be wondering what a text treasure or terma actually says.
The size varies enormously and the majority are based on instructions for ritual and meditation.
A terma may well include one or more instructions for a sadhana, which, as you probably know, is a procedure for invoking, visualising and reciting the mantra of a particular deity or group of deities - forms of the Buddha.
(11:01):
I have seen a terma text that is one page long.
The works of Dudjom Rinpoche contain a high proportion of termas, and his full collected works extend to 25 volumes, each of which contains several hundred pages.
This, unsurprisingly enough, is a collection of many individual termas.
(11:23):
Some of these volumes are each dedicated to one particular cycle of practise and teachings, which might include a number of liturgies, prayers, practise instructions, yogic techniques, preliminaries, activity practises, long life practises -
a whole armoury of stuff to do.
The collected works of his predecessor, Dudjom Lingpa, run to 20 volumes of a similar sort of size.
(11:51):
In fact, the idea of a terton, a treasure finder, being responsible for a large, extensive cycle of more or less closely related terma texts is almost standard. There are quite a number of such collections.
(12:12):
And what of the tertons? What are they like? How do they compare with the better known
feature of Tibetan Buddhism, the tulkus?
Firstly, tertons are not generally recognised at birth.
Their nature, or status if you like, becomes clear as a result of various signs.
(12:33):
Very few hold monastic vows.
Jatson Nyingo, who was a fully ordained monk and is responsible for discovering the Konchog Chidu cycle, is one very well known exception.
Most tertons, however, have one or more consorts, and their behaviour can be, let me say, wild.
(12:56):
This puts some of them at least into the problem zone, especially when we know that the existence of fake tertons was well accepted, meaning that they must prove themselves in other ways.
Dudjom Lingpa, for example, was a very heavy smoker, and Dudjom Rinpoche, his successor in the reincarnation line, blamed his own lifelong problem with asthma on that bad habit of his predecessor. And there are tertons, both real and fake,
(13:26):
who drink, sometimes heavily.
This means that a terton must have something special about them. Tibetans are not naive about the possibility of fake tertons, so when it is announced that a terma is to be found, for instance, high up on a cliff, a big crowd may gather,
ready to be amazed and inspired, but also ready to have a laugh in the event of failure!
(13:51):
I remember a story told by Ringu Tulku one time when he was teaching at Dzogchen Beara in southwest Ireland.
A tulku had apparently come to town and announced that he was going to discover a terma, a treasure. I can well imagine that some of the people would have made offerings of one sort or another on that basis, but the townsfolk were a bit suspicious, and kept an eye open.
(14:16):
He was observed going to a site outside the town with a spade and burying something under a stone.
You can probably guess what happened. Some of our townsfolk waited until nightfall, went to the site, dug up the attractive gilded Buddha statue -
surprise, surprise - and replaced it with poop.
(14:40):
When the day to discover the treasure came, the would-be terton was of course disgraced, and presumably not seen in that area ever again.
Now there is an argument that, in principle, the discovery of termas hidden in the natural surroundings is nothing new to Buddhism.
(15:01):
Nagarjuna is said to have recovered the much venerated Perfection of Wisdom sutras from the lake where they had been guarded for centuries by nagas. In case you wonder, and to put it very simply, nagas are a class of water spirit.
In spite of this argument, there are many Tibetan Buddhists who do not recognise the validity of termas at all.
(15:26):
The whole of Tibetan Buddhism is usually roughly divided into four schools. The name of the Nyingma school refers to the old translations and is the school with which termas and tertons are associated.
The other three, that is the Gelug, Kagyu and Sakya schools base themselves on the new translations, and place more emphasis on celibate monasticism.
(15:53):
Generally speaking, they require the texts that they are using, whether sutras or tantras, to have a clear traceability back to India. Although the Kagyu in particular have admitted quite a number of terma texts into their regular
practice and liturgy.
These policies requiring Indian roots have their origins in politics as well as in spirituality, and that is a fascinating subject in itself, outside the scope of this podcast.
(16:26):
The new translation schools, emphasising the celibate sangha as they do, have perhaps a greater tendency to be centred on large institutions and on the performance of extensive and complex rituals.
The new translation schools do have plenty of lay supporters providing donations and offerings to the monasteries for the various benefits, both worldly and spiritual, that they do generate.
(16:55):
Paradoxically, the old translation school, the Nyingma, while it does have its own place for big
institutions and extensive ceremonies extending over days or even weeks, does have more room for newer practises, as found in the termas. Even though those termas are notionally old, they were, also again notionally,
(17:18):
composed for more modern circumstances.
Consistent with this, the Nyingma have more space for practitioners who may be laypeople but who are committed to serious practise. The ngagpas I mentioned way back in Eisode 4 would be one example of this, but the relatively low profile householder-yogi or -yogini
(17:41):
is another example.
It's my personal opinion that those of us Westerners who are really trying to make something out of this whole Buddhist practise may have something to learn from these people.
So once more, please remember to like, subscribe and tell your friends about the Double Dorje podcast. And remember, your practise may be relatively simple, but with the right motivation - it can do the trick.
(18:10):
Om Ah Hung Benza Guru Pema Siddhi Hung! 99 00:18:15,000 --> ,000 Bye!
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