{"id":66257,"date":"2026-01-21T08:00:48","date_gmt":"2026-01-21T07:00:48","guid":{"rendered":"https:\/\/dzogchentoday.org\/?p=66257"},"modified":"2026-03-25T11:02:13","modified_gmt":"2026-03-25T10:02:13","slug":"diebu","status":"publish","type":"post","link":"https:\/\/dzogchentoday.org\/diebu\/","title":{"rendered":"Diebu"},"content":{"rendered":"

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In this article, \u201cDiebu,\u201d Mila Khyentse discusses the places of the lineages, particularly that of Diebu.<\/p>\n

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Series: The Lineage<\/h5>\n

 <\/p>\n

Diebu<\/h2>\n

 <\/p>\n

In the Tibetan tradition, a lineage of teachings consists of a specific set of oral and written teachings comprising Mah\u0101y\u0101na, Vajray\u0101na, and Dzogchen (or Mah\u0101mudra) instructions; holders of these teachings; students; and one or more places where the three of the above can be housed together.<\/p>\n

These places, physical receptacles of the activity of the lineages, may have particular characteristics: a mountain behind and above, a river in front below, etc. These places must therefore have remarkable features that distinguish them from the rest of the landscape and transform it into a ma\u1e47\u1e0dala<\/span> (Tib. dkyil \u2018khor<\/em>) of enlightened activity.<\/p>\n

 <\/p>\n

\n

\u00a0\u201cIn the Tibetan world, the master\u2014the living presence of the lineage\u2014”makes” the place, not the other way around.\u201d<\/span>\u00a0<\/span><\/p>\n<\/blockquote>\n

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Some places evolve into large monastic complexes, such as Samye (Tib. bsam yas<\/em>), Sera (Tib. se ra dgon pa<\/em>), or Larung Gar (Tib. bla rung sgar<\/em>) , while others are large groups of hermitages, like Drak Yerpa (Tib. brag yer pa<\/em>), or the mountain above Samye Monastery, Chimphu (Tib. mchims phu<\/em>). Some others are hidden places, which we would now call \u201cconfidential\u201d in the hotel industry.<\/p>\n

This last category of \u201clineage places\u201d is perhaps more closely related to the practice of Dzogchen, which is a practice integrated into the world \u201cas it is.\u201d There is therefore no need to transform or alter the landscape in order to turn it into a sacred place. Consecration (Tib. rab gnas<\/em>) occurs naturally where the master and teaching are present. This is how many teach Dzogchen where they are, in their place of life.<\/p>\n

This was the case with my master, Aleur Chorten (Tib. a lags mchod rten), who spent the last twenty years of his life in Diebu (or Tewo, Tibetan: the bo rdzong<\/em>), in eastern Tibet, in a temple house\u2014the temple not being visible from the outside\u2014which had become a place of pilgrimage and a spiritual center for the local Tibetan population and for all those who had a connection with him. My master’s lineage eventually became known as \u201cthe Diebu lineage\u201d and still bears that name today, even though it has now spread to other places, most notably a place called \u201cLa Sauvet\u00e9<\/a>\u201d in the French Pyrenees.<\/p>\n

In the Tibetan world, the master\u2014the living presence of the lineage\u2014”makes” the place, not the other way around.<\/p>\n

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More Posts<\/h2>\n

[\/et_pb_text][et_pb_blog fullwidth=”off” posts_number=”3″ include_categories=”2″ excerpt_length=”150″ show_date=”off” offset_number=”1″ _builder_version=”4.21.0″ border_width_all=”0px” box_shadow_style=”preset3″ box_shadow_blur=”31px” box_shadow_spread=”0px” box_shadow_color=”rgba(0,0,0,0.2)” global_colors_info=”{}”][\/et_pb_blog][\/et_pb_column][\/et_pb_row][\/et_pb_section]<\/p>\n","protected":false},"excerpt":{"rendered":"

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