PAL ALYUL YUL TIMES
8th Issue
November,, 2015 November
O C: T R S H.H. T P R This year’s cover features the reliquary stupa of His Holiness the Third Drubwang Penor Rinpoche at Tsogyal Shedrub Dargyeling Nunnery. His Eminence Gyang Khang Khentrul Rinpoche presided over the land consecration ceremony on 7th July July,, 2014, with all the nuns performing Rigzin Duepa Duepa and Sang Sang and making colossal offerings to the deities, EDITORIAL MEMBERS
earth-lords and the local guardians. The stupa contains sacred relics of H.H. Penor Rinpoche
President:
and many other holy relics similar to those that were enshrined
Lopon Kalsang Dondup
in the three main statues inside the Golden Temple. The richly
Editors: Tulku Chime Tsewang Tsultrim Dawa Pema Wangdi Sherab Younten Pema Tenzin Ngawang Lhundrub Chophel Kunzang T. Choki Thinley Tharchin Rigzen Losal Tenzin Chophel Phuntsog Dorje
decorated stupa is 37 ft. in height, 19 square ft. at the base, and surrounded by beautiful landscaping. A 4-ft., 3-in. statue of H.H. Penor Rinpoche is placed in the main recess as a focal object for accumulating merit through prayer and offerings. The stupa was built according to authentic, traditional guidelines and features beautifully ornate carvings of different Buddhist symbols. On 8th April, 2015, H.E. Gyang Khang Khentrul Rinpoche and Mugsang Kuchen Rinpoche presided over placing the relics of body, speech and mind on the sogshing (axis pole) which was placed at the centre of the stupa. The reliquary stupa was successfully completed on 3rd
Special thanks to: Ven. Konchog Norbu for editorial assistance
October and the inauguration ceremony was carried out with
Contact Address: Rigzod Editorial Committee P.O. Bylakuppe-571 104, Mysore District Karnataka State, South India Contact No: 0091-7259607022 0091-7259607022 Email:
[email protected]
Dratsang, NNI and Jr. High School were also present during the
Printed and published by: Rigzod Editorial Committee First Edition: 2015 Number of copies: 700 Ref: SN-E-M-0008 ISBN: 938306812-4
H.E. Gyang Khang Khentrul Rinpoche and Mugsang Kuchen Rinpoche presiding. The faculty members of Namdroling’s occasion. The nuns of Tsogyal Shedrub Dargyeling, led by their chant master, recited the Verses of Prayer to the Eight Noble Auspicious Ones, followed by Guru Yoga and various other auspicious dedication prayers.
This magazine may be considered a sacred text and should be treated with respect. Should you wish to dispose of it, please burn it or pass it to others.
©2015 Ngagyur Rigzod Editorial Committee
EDITORIAL PAGE
Dear Readers,
We are very much delighted to bring you the eighth issue of the annual Palyul Times magazine. Our intention in publishing Palyul Times is to provide a platform for our Englishspeaking monks and nuns, who compose inspiring articles about various elements of the Buddhadharma, as well as offering news about the activities held in Namdroling Monastery during the current year. This eighth issue in particular highlights the auspicious one month retreat at the Palyul Ling dharma centre in McDonough, New York, USA, which was overseen by His Holiness Karma Kuchen Rinpoche, the twelfth throneholder of the Palyul tradition. You can see some of the exciting pictures taken during that retreat. You can also read our exclusive interview with Khenpo Jigme Kalsang―one of the irst khenpos from NNI―who shares his personal experience in the spiritual journey and his unwavering unwavering service to the Buddhadharma. The rest of this issue includes an introduction to the ‘ive wisdoms’, the beneits of reciting the Vajra Guru mantra and the history of the Rinchen Terzod and its successive lineage holders in the Palyul tradition. Similarly, you may enjoy the biographies of Acharya Dharmakirti and the sixth throneholder of the Palyul tradition, as well as interesting stories from the Jakata tales, a brief account of the Drepung Stupa, Mount Malaya, and the Kanheri Caves, as well as personal writings. As always, always, Palyul Times also details momentous events and news from the Ngagyur Nyingma Institute, the Monastic Junior High School, the Dratsang and the Nunnery. Nunnery. We hope that you, our erudite readers, ind Palyul Times to be an enjoyable enjoyable source of knowledge and inspiration. We We welcome from our readers any comments and contributions to help us improve the contents and standards of this publication in the future.
Yours in the Dharma, Ngagyur Rigzod Editorial Committee
CONTENTS INTRODUCTION Introduction to the Five Wisdoms .......................................................... ................................................................................................... ......................................... 9 BIOGRPAHIES Six Ornaments of the World ...........................................................................................................11 ...........................................................................................................11 LINEAGES Te Rinchen erzod Lineage in the Palyul radition ............................................................. .................................................................. .....15 15 MONASTERY Te Sixth Troneholder of the Palyul Lineage ............................................................................. ............................................................................. 17 DHARMA TEACHINGS Guru Yoga ................................................................................................... .......................................................................................................................................... ....................................... 19 Te Benefits B enefits of Reciting R eciting the Vajra Guru Mantra ......................................................... .......................................................................... ................. 23 Te wenty-One wenty-One Praises to the Sublime Mother Goddess Go ddess ara ara ................................................25 ................................................ 25 STORIES A Jataka Story of the Buddha: Budd ha: .................................................................. ......................................................................................................... ....................................... 28 SACRED SITES Drepung Stupa ................................................................................ ..................................................................................................................................3 ..................................................3 1 Mount Malaya ................................................................................. ...................................................................................................................................3 ..................................................3 3 Kanheri Caves ...................................................................... ...................................................................................................................................36 .............................................................36 BUDDHIST ARTS AND SYMBOLS Te Seven S even Royal reasures ............................................................ ..............................................................................................................3 ..................................................3 8 SPIRITUAL ADVICE Te Advice Called ‘Te Garland of Jewels’......................................................... Jewels’.................................................................................... ........................... 40 Spiritual Advice Given by H.H. the Tird Penor Rinpoche ........................................................43 BUDDHIST TEXTS An Introduction to Nagarjuna’s Fundamental reatise on the Middle Way ............................47 INTERVIEW Interview with Venerable Venerable Khenpo Jigme Kalsang................................. Kalsang........................................................................ ....................................... 50 PERSONAL ACCOUNTS Realizing the Reality of Life ............................................................................................................53 A Charlatan rying rying to Breach the Degenerate Age...................................................................... Age...................................................................... 54 Kindness of Mother.............................................................. ..........................................................................................................................56 ............................................................56 Norbu and Norzang ......................................................................................................................... .........................................................................................................................57 57 A Fault: An Image Reflected in the Mirror .................................................................... ................................................................................... ............... 59 Buddhism: Te Source of Peace and Happiness............................................................ ........................................................................... ............... 60 Distracted by Conceptual Toughts .............................................................................................. .............................................................................................. 62 My View on Monastic Life: Now & Ten ....................................................................... ...................................................................................... ............... 63 My Entire Life L ife in One Single Night.......................................................... ................................................................................................ ...................................... 65 Contentment Contentment .............................................................. ................................................................................................................................. ....................................................................... .... 66 Vagabond ......................................................... ............................................................................................................................ .................................................................................. ............... 67 ACTIVITIES ACTIVITIES Activities at Namdroling .................................................................................................................6 .................................................................................................................6 8 Palyul Ling Retreat Centre in New York, York, USA ........................................................................ ............................................................................. .....91 91
Dearest disciples,
This is a talk on dharma, to always bear in mind. We have nothing other than the concerns for this and the next life. The most crucial of these is to be concerned about the next life lest we stray into the boundless realm of samsara and undergo innumerable sufferings. The Three Jewels are the only guardians that can save us from this misery. So it is very essential, irst of all, to generate enthusiastic devotion to the Three Jewels, believe in the law of cause and effect and then th en to properly put into practice what to adopt and what to give up. Do not concern yourself, or let yourself be content, with only achieving the hard-to-accomplish wealth and pleasures for just this life. Instead, supplicate the Three Jewels. To practise the sublime dharma, it is of utmost consequence to depend on an authentic spiritual master, and whatever the master says has to be put into practice. As explained in the outer preliminary practices by the master, train your mind with these four contemplations which turn the mind away from cyclic existence: the dificulty of obtaining a precious human life complete with freedoms and endowments; the uncertainty of life; the infallibility of cause and effect; and the imperfection of cyclic existence and the virtue of liberation. Unless we have generated a sense of renunciation from the world of samsara, we will not become perfect, but only take on the appearance of a dharma practitioner. Until we attain Enlightenment, we have to relect on these four contemplations which turn the mind away from cyclic existence. If we practise in this way, way, we will indisputably be able to merge our minds with the dharma. The essential foundation of Mahayana Buddhism is to generate the mind of attaining Enlightenment, bodhichitta. If generated, that alone will do; otherwise, all is ruined. Bodhichitta has to be free from any bias or sectarianism, or it will not become ideal. First, we have to generate bodhichitta towards our own beloved mother and, subsequently and at all times, towards immeasurable sentient beings until an unbearable sense of compassion is aroused in us. Now, if we constantly practise the twofold bodhichitta of aspiration and application, diligently engage in the six transcendent perfections and meditate on the emptiness that is an aspect of ultimate bodhichitta, eventually the twofold obscurations obscurations along with their intrinsic tendencies will be cleansed away and the realization of ultimate bodhicitta will dawn. At that time, we can broadly beneit untold numbers of beings. The speciic inner preliminary practices are: taking refuge in the Three Jewels with deep respect
and longing, thinking, “Whatever happiness or suffering may befall me, I rely upon you”; generating bodhichitta, which has to be based on considering all sentient beings as our mothers and appreciating their ininite kindness; practising Vajrasattva, Vajrasattva, which cleanses all the obscurations of oneself and others; offering mandala, the method of accumulating merit for oneself and others; and practising the th e Guru Yoga that bestows immediate blessings. To complete complete these practices from the core of your heart, and to make sure that your three doors (of body, body, speech and mind) blend with the dharma, is of utmost ut most signiicance. Of course, we are untainted and liberated since beginningless time, outer existence is the pure realm, and all the males and females are deities; however, we are bound by the attachment to ‘I’ due to ignorance and its perverted point of view. Thus, we perceive all things as impure and wrongly indulge in them, constantly falling victim to unending sufferings. Buddhas, due to their spontaneous and intense compassion, manifest as peaceful male and female wisdom deities, wrathful male and female wisdom deities, in union with consort and so forth. All these manifestations are for imperfect beings so they might attain realization and wake up. Visualization of outer existence as the blissful sphere; all the beings inside as wisdom deities; all sounds as the resounding of mantras; all conceptual thoughts as the enlightened mind or wisdom; and also to visualize the emergence and reabsorption of light rays from the mantras and wisdom concentrated at the heart; to see everything as the supreme excellence existing from beginningless time; to merge into the expanse of emptiness in order for the perfect state not to be stained by attachment; and to arise again as the wisdom deity with one face and two arms—all these practices of the generation and completion stages have to be put into practice by all as a daily routine, in order to attain the inal level of the Samantabhadra, the Primordial Buddha. In addition, in order to realize the ultimate point of view, generate devotion towards the perfect master, bearing him in mind as equal to the unblemished Buddha. Then, receive instructions on mindfulness (shamatha) and, in stages, the instructions on directly revealing special insight (vipashyana). (vipashyana). Be able to actualize the realization of naked awareness, and diligently practise without dissipating the view until you accomplish the four visions (of Dzogchen). If you practise like this, without the slightest doubt, you will attain perfect Buddhahood in one lifetime. Due to intense distraction, if you are not able to accomplish this despite your ardent diligence, then it is impossible, if the truth be told, to realize the ultimate meaning. So, try to accomplish this as I have explained to you and be of the utmost beneit to yourself. I, the lowly one, deprived of any quality or accomplishment of special abandonment and realization, have written this, being unable to turn away from my disciples’ request for an easy-tounderstand direction on practising the dharma.
Paltrul Padma Norbu
INTRODUCTION
I F W
A
ccording to Mahayana Buddhism, the ultimate fruition is explained in two states: the body (Skt.
kaya)—the kaya)—the self-perfected state that manifests through body and represents the dimension of the primordial state—and wisdom (Skt. jnana)—consciousness jnana)—consciousness that represents the energy of
original wisdom. Naturally, Naturally, they are empty and luminous respectively respectively. The latter one, wisdom, is further categorized into ive jnana in accordance with the way of perceiving uncontaminated phenomena. The fundamental nature with twofold purity—the purity of emotional and cognitive obscurations—is called Sphere of Reality Wisdom, which is also the universal substrate of the other wisdoms. Knowing the entirety of phenomena with a single mind is Mirror-Like Wisdom. Perceiving all things as equal in the absence of self-nature is Equality Wisdom. Seeing the noninherent existence of phenomena vividly and distinctly without any discrimination is Discriminating Wisdom. And knowing the way of performing enlightened activities in order to tame sentient beings is known as Accomplishing Wisdom. These ive wisdoms may be elaborated further with the following explanations: 1.
Sphere
of
Reality
Wisdom
(Skt.
2.
By
Dharmadhatu jnana): jnana): This wisdom is pure
deiled
concept
of
consciousness. Here, all existence appears
are generated, emerged and are constituted.
clearly just like the objects appear on the
One would realize it by cleansing the two
surface of cleanly-wiped mirror. Mirror-Like
deilements—the
Wisdom sees all phenomena in its true form,
deilement that obscures liberation and the
like an object relected in the mirror which
one that obscures omniscience; it is similar
is devoid of grasping.
to the nature of space. The Sphere of Reality Wisdom was never born in the beginning,
the
the transformed state of the all-ground
qualities such as power and fearlessness
cloud-like
cleansing
apprehending object and subject, this is
in its ultimate nature, from which noble
supericial,
Mirror-Like Wisdom Wisdom (Skt. (Skt. Adarsha jnana): jnana):
3.
Equality Wisdom (Skt. Samata (Skt. Samata jnana): jnana): When
neither does it exist in the middle, nor does
the meditation of the essential nature is
it cease at the end.
clearly realized at the irst bhumi, a clear comprehension of self and others is realized, 9
INTRODUCTION illuminating their equality. Also, when all
distinctly investigates the speciic and
the bhumis are puriied and progressively
general characteristics of phenomena and
realized, the aflicted mental consciousness
it is applied effortlessly with single-pointed
will transform into wisdom. Thus, Equality
concentration.
Wisdom is the imprint of practising evenness on the learning path, and attains non-abiding nirvana. 4.
5.
Accomplishing Wisdom (Skt. Wisdom (Skt. K Krtyanushthan rtyanushthana a jnana): jnana): When the consciousnesses of the ivefold sense faculties are transmuted,
Discriminating Discriminating Wisdom (Skt. Pratyavekshana (Skt. Pratyavekshana
they perform boundless and various skilful
jnana): jnana): Discriminating Wisdom is the
methods in the universe and become a
foundation
strength,
common basis to accomplish the welfare
meditative stabilization and meditative
of ininite beings. Accomplishing Wisdom
absorption. As it closely examines the subtle
knows to perform with myriad skilful means
nature of phenomena, it brings about the
the maturation of disciples in boundless
essence of dharma, thereby clearing the
worldly realms.
of
concentrative
ignorant mind. Discriminating Wisdom These Five Wisdoms can be condensed into the Three Kayas. Kayas. Out of these, the irst two wisdoms are subsumed into the Dharmakaya, Dharmakaya, the third and fourth wisdoms are in Sambhogakaya, Sambhogakaya , and the last wisdom is deined by Nirmanakaya. Nirmanakaya. The way these wisdoms perceive ultimate reality is in the form of seeing the unseen, whereas the relative perceptions are the mere appearance of interdependent origination. The superimposed images appearing to deluded beings due to their own aflictions af lictions are also perceived in the way a clairvoyant knows the various appearances that dreaming people sees in their dreams. Hence, this is how the wisdoms perceive the world which is beyond the mind of ordinary beings. Ngawang Lhundrub 7th Year, NNI
10
BIOGRAPHY
S O W A A Dk
D
harmakirti was born in the kingdom of Chudamani, 1 south India, in the 7th century CE. Being intelligent and competitive from a young age, he learned crafts, rituals, vedas, medical examination, grammar and all the non-Buddhist tenets of his day. day. Dharmakirti became proicient
in all of these tenets by the age of eighteen, and he was praised by the brahmins. During that time he happened to read some Buddhist scriptures and found that the t reatises he had learned were full of laws and were illogical when compared to the Buddha’s teachings. Having realized this, an extreme faith and
devotion towards towards the Buddha and his teachings arose in him and he became Buddhist. When he became a lay devotee, the brahmins asked him the reason for this and he praised the Buddha for which he was expelled from the Brahmin community. After that, Dharmakirti went to Magadha2 and took monastic vows from the abbot Dharmapala. There, he became skilled in the tripitaka (the ‘three baskets’ of the Buddha’s teachings) and he could 1 No place with such a name is to be found these days; Trimalaya is well known to all the historians and it is believed to be in MaMalayalam speaking places like Kerala. 2 Bodh Gaya, Bihar
11
BIOGRAPHY recite various sutras, and ive hundred dharanis
Kumaralila 3 was the most eminent scholar of
and mantras from his exalted mind. Even though
all the tenet systems without any rival. Brahmin
he listened to many wayward wayward logical treatises, he
Kumaralila had the powerful backing of the king,
was not satisied with them and went to receive
and was given abundant rice ields, an enormous
Acharya Dignaga’s Compendium of Valid Cogni-
number of cows and buffaloes, buf faloes, ive hundred male
tion (Skt. Pramanasamuchaya). Pramanasamuchaya). As Dignaga had
and female servants, and a handsome wage,
passed away, Dharmakirti received the teach-
which constituted as the entirety of his means of
ings from Ishvarasena, a direct disciple of Dig-
subsistence. Dharmakirti did both external and
naga. During the irst hearing, he became equal
internal work and performed the work of ifty
to his teacher, Ishvarasena, Ishvarasena, and on the second, he
male and ifty female servants alone, about which
became equal to Dignaga. Upon hearing them a
Kumaralila and his wife were impressed.
third time, he came to know about a misunderstanding that Ishvarasena was having, points which were not valid according to what Dignaga actually meant. Recounting this, Ishvarasena was so delighted and praised him: “You have become equal to Dignaga. Compose a commentary on the Pramanasamuchaya, pointing out all the erroneous views.”
When Kumaralila asked Dharmakirti what he desired, he said, “I seek to listen to your tenets.” So Dharmakirti learned whatever Kumaralila taught to his disciples. He was often praised for his generosity and intelligence, because of which he also acquired the secret teachings which were shared only among the family members. Dharmakirti watched what
Then Dharmakirti received the secret
the other disciples offered to their teacher as
empowerments from his tantric masters, and
thanksgiving. Upon calculating the knowledge
upon accomplishing the practices, the supreme
he gained, he thought it wouldn’t be fair if an
deity Heruka appeared in front of him and asked,
offering was not made to repay his kindness; also,
“What do you want?” Dharmakirti replied, “I
Kumaralila was so attached to wealth. Therefore,
seek complete victory in all directions.” At this,
he offered seven thousand gold coins that he
Heruka recited “Ha Ha Hung!” and disappeared,
had received from a yaksha who resided in that
uttering continuous praise. Dharmakirti was said
locale. He left that same night after augmenting
to have practiced under many tantric masters
a feast to the brahmins by ive hundred pana
and written various tantric scriptures. Shri
that he earned as wages from the service he had
Chakrasamvara is one of the tantra treatises he
rendered.
wrote.
From
there,
Dharmakirti
went
to
Dharmakirti intended to learn the secret
Kakaguhya, a kingdom ruled by King Drumaripu.
teachings of the tirthikas and he headed south
There he put up a notice on the door of his
disguised as a servant. Upon reaching there, he
house asking, “Who wants to debate with me?”
asked, “Who is the most eminent scholar among
Brahmin Kanagupta, a follower of kanada’s
the brahmins?” He was told that the Brahmin
view, and ive hundred experts in the six tenet 3 Kumaralila is also said to have been a maternal uncle of Dharmakirti, but this is not certain.
12
BIOGRAPHY systems of philosophy assembled there and
Later, Shankaracharya, a proicient
they all wrangled for three months. Gradually
scholar from among the tirthikas, sent a message
Dharmakirti refuted all of them and converted
to Nalanda University to debate with the Buddhist
them to Buddhism. Under the governance of the
scholars. Dharmakirti was sent from the Buddhist
king, around ifty prosperous brahmins were
side. All the scholars assembled in Varanasi
also established into Buddhism.
in front of the king Pradyota. Shankaracharya
When Kumaralila heard this story, he became furious and came with ive hundred brahmins to debate Dharmakirti. He pleaded with King Drumaripu saying thus: “If I win, kill Dharmakirti and if I lose, kill me.” me.” But Dharmakirti
declared to the people in the presence of king, “In case of our victory, we shall decide whether to drown Dharmakirti in the Ganga or to convert him into a tirthika. In case of his victory, I shall kill myself by jumping into the Ganga.”
requested the king, “In case Kumaralila wins, the
When the debate started, Dharmakirti
king should decide himself whether to convert
defeated him repeatedly to the point where he
me to a tirthika or to kill me. But if I win, please
had nothing more to say. When Shankaracharya
do not kill Kumaralila. Instead of that he should
was about to jump into the Ganga, Dharmakirti
be converted to Buddhism.”
tried to stop him, but Shankaracharya instead
So, establishing the doctrine as his witness, they started to debate. Soon the most extraordinary of the ive hundred views of Kumaralila were refuted with one hundred enumerations of logic. Afterwards, not only did Kumaralila enter Buddhism but ive hundred brahmins also got ordained, knowing that only the Buddhist philosophy was correct. Furthermore, Nirgrantha Rahuprati, Mimamsaka Bhringaraguhya, the Brahmin Kumarananda, chief of the tirthikas
told his own disciple Bhattacharya, “Go on arguing and defeat this man with the shaven head. Even if you do not win, I shall be reborn as your son and shall go on debating him.” Saying this he jumped into the Ganga and died. Dharmakirti
converted
many
of
Shankaracharya’s disciples and many other tirthikas from various places into Buddhism. Many of these converted tirthikas established Buddhist philosophical centres. In this way, his fame was spread all over the country.
Kanadaroru, and all the other rivals who lived
While wandering, he encountered the
in Vindhyachala were also defeated and entered
son of King Puspa called Utphullapuspa, who
Buddhism. Once more Dharmakirti went back to
ruled over three hundred thousand villages. The
Dravali and asked publicly whether anyone had
king asked, ‘Who are you?’
the ability to debate with him. Some ran away
He replied,
while others admitted that they didn’t have such capability. capability. He rebuilt there th ere all the older centres of
Who else would I be but the one who is
the doctrine which had been damaged, and then
victorious in all the directions—
he sat in meditation in a solitary forest.
Like Dignaga in wisdom, like Chandragomi in the purity of speech and Skilled in prosody like the poet Sura? 13
BIOGRAPHY The
King
asked,
“So,
are
you
He returned to south India, removed
Dharmakirti?” He responded, “Thus I am known
obstacles and re-established the teachings of the
in this world.” The king paid him respect and built
Buddha that hadn’t spread or had degenerated.
many monasteries. There Dharmakirti composed
He converted the kings, ministers and other
seven treatises on pramana. They are:
brahmins and led them to establish innumerable
1. Pramanavartika (Commentary on Valid
were more than 100 Buddhist institutions
Cognition) 2.
Pramanavinishaya Pramanavinishaya (Discernment (Discernment of Valid Cognition)
3.
Nyayabindu (A Drop of Reasoning on Valid
4.
Hetubindu (A Drop of Logical Reasoning)
5.
Sambandhapariksha
7.
constructed by him and many monasteries that others made under his guidance. Finally, he built a temple in Kalinga, converted many people to Buddhism, and
Cognition)
6.
sangha communities and dharma centres. There
(Analysis
then passed away. His body was carried to the crematorium by holy persons and, when of
it was burnt, there came a profuse shower of
Relationship)
lowers. Fragrance Fragrance and the sweet sound of music
Santanantarisiddhi (Establishing Another
permeated all around for seven days. His relics
Continuum)
assumed the form of crystal balls and there was
Vadanyay Vadanyaya a (The Science of Debate)
no sign of any bones left. Even now, periodic
Composing these treatises, he wrote these words on the door of the king:
festivals are observed in honour of this. Dharmakirti built on and reinterpreted
If Dharmakirti’s words ever set like the sun,
the work of Dignaga and was very inluential
The doctrine will either fall asleep or die
among Brahmin logicians as well as Buddhists.
And a false doctrine will replace replace it.
His theories have become normative in Tibetan Buddhist schools and are studied to this day as a part of the basic monastic curriculum.
Series to be continued... Kelzang Choden 4th year, NNNI
14
LINEAGES
T R Tz L P T
T
he Rinchen Terzod, the Precious Treasure Collection, is one of the ive great treasures compiled mainly by Jamgon Kongtrul Lodro Thaye (1813-1899)—also known as Kongtrul Yonten Gyatso— in the late 19th century. It contains all the essential teachings of the Buddhas of the three
times. So, this compilation is like the core of the life of the vidyadaras, dakinis and the dharmapalas. To comprehend it we must know about the compiled subject, about how it was compiled and the purpose of its compilation. This dates back to the time of Guru Padmasambhava when he was invited to Tibet by the dharma king Trisong Deutsen in the eighth century to establish Buddhism in the Land of Snow. His precious feet blessed the lands of the upper, upper, central and lower provinces, not neglecting any area even the size of a hoof. Subsequently, he subdued all the evil spirits that hindered the establishment of B uddhism and spread the tantra teachings. He concealed many other teachings and sacred objects as treasure for the sake of future generations, saying, “In the realms of gods, nagas and human beings, the treasures are concealed and their nature is inexhaustible. This literally means inexhaustible, like a wish-fulilling
gem.” gem.” These teachings are called terma which terma which means “the inexhaustible teachings” in Tibetan. There were also valuables and religious artefacts entrusted to the virtuous protectors and are known as ter . These terma teachings are profound and highly blessed because of their unbroken lineage, pure origination, perfect meanings and, being in the secret language of the dakinis, this ensures that the words are intact and errorless. It is said that the whole land was illed with numerous major and minor treasures, such as the concealment of 108 labelled and unlabelled major treasures, one thousand minor treasures, and numerous others. These treasures were all entrusted to the eight classes of protectors, and then Guru Rinpoche (as he is also known) prophesied that when the time and good fortune came about perfectly at each site, ininite emanated tertons (treasure tertons (treasure revealers) would be born and discover these teachings. Guru Padmasambhava taught numerous secret teachings of the Vajrayana and the methods of practising them. Accordingly, Dakini Yeshe Tsogyal compiled those teachings and entrusted them to fortunate beings, kings and other subjects, relying on their connection with the doctrine. These were concealed in eighteen different kinds of treasures, t reasures, which were purposely blessed to beneit future beings based on their mental faculties until the next Buddha appears in this world. Guru Rinpoche said, I have illed the land of Tibet with treasures;
One who aspires to spiritual accomplishment shall obtain it from them. According to this prophecy, prophecy, many emanated scholars, translators and kings were born to beneit sentient beings. Successively, the ive great tertons, the three emanations and ‘eleven lingpas’ appeared and revealed the treasures. 15
LINEAGES Due to their extreme antiquity and
be his greatest contribution. After compiling the
the preference for new ones, the old treasure
Rinchen Terzod he conferred the empowerments
teachings began to deteriorate. Some of them
and oral transmission to the monks and nuns
became extinct and some are on the verge
of the following monasteries: Kathog, Palyul,
of becoming so. Some lost teachings were
Shechen, Dzogchen, Sakya, Taklung and Karma
rediscovered by Jamyang Khyentse Wangpo
Kamtsang. After this, he passed away to the pure
(1820-1892). If they were not safeguarded then,
land of Santapuri.
they would have gradually vanished. Likewise, a few decades ago, due to bad intentions and negative forces in Tibet, treasure texts were again endangered and about to be completely wiped out. There was an urgent need to preserve these early revealed teachings, so different lineage holders preserved the treasure teachings of various tertons at distant places. However, However, due to unfavourable conditions, it was dificult for the followers to receive all the oral transmissions and empowerments in one stretch. Knowing the importance of these treasure teachings and to preserve them for a longer period of time, Jamgon Kongtrul Lodro Thaye compiled all the treasures revealed by the aforementioned treasure revealers and named it the Rinchen Terzod.
Speciically with regard to the Palyul tradition, the compiler Jamgon Kongtrul Lodro Thaye conferred the Rinchen Terzod to Dongag Chokyi Nyima (1854-1906), the 9th throneholder of the Palyul lineage. Later, he bestowed it to Rigzin Palchen Duepa (1887-1932), the 10th throneholder of the Palyul lineage and the second Drubwang Penor Rinpoche, to preserve and spread this precious teaching. He passed it down to Chogtrul Thubten Chokyi Dawa (18941957), one of the foremost benefactors and distinguished masters of Palyul monastery. He then passed it down to Thubten Shedrub Chokyi Drayang (1932-2009), the 11th throneholder of the Palyul lineage and the third Drubwang Penor Rinpoche. His Holiness Penor Rinpoche carried out the preservation and dissemination
Jamgon Kongtrul Lodro Thaye, the reincarnation of Ananda and the translator Vairochana, was born in the noble land of Tibet according to the prophecy of Guru Rinpoche. He started learning from a young age and mastered all subjects under various remarkable masters. His contribution to the extension and preservation of Buddha’s teaching includes: composing
scriptures;
translating
Buddhist
texts; rendering teachings, transmission, and empowerment; renovating ancient Buddhist
of these esoteric teachings in the mother and branch Palyul monasteries inside and outside of Tibet, bringing great happiness and peace in the world. Among those to whom he bestowed the Rinchen Terzod was His Holiness Karma Kuchen Rinpoche, the 12th throneholder of the Palyul lineage. At present H.H. Karma Kuchen Rinpoche is shouldering all these responsibilities, thus upholding and propagating the precious treasure teachings. This is t he complete, unbroken lineage of the Rinchen Ri nchen Terzod Terzod in the Palyul tradition.
temples; revealing treasures; and compiling the Rinchen Terzod. Of all his benevolent actions, compiling the Rinchen Terzod was well known to
16
Kunzang T. Choki 6th year, NNI
MONASTERY
T T T P M Karma Gyurme Nyedon Tenzin Zangpo - The Sixth Throneholder
all the general and particular sacred teachings of the Buddhadharma and the Palyul tradition respectively. His Holiness relied on many accomplished masters and got the instructions of many sacred teachings. For instance, he received the Dzogchen Nyingthig teachings f rom Zatha Lama and Namkhai Dorje. He received the entire lineage teachings, transmissions, and empowerments of the victorious Palyul tradition from H.H. Khedrub Karma Lhawang, the ifth throneholder of Palyul Monastery. He took the fully ordained monk’s vows from Situ Pema Nyinjed and it is said that he observed them without even a single stain. His Holiness Karma Gyurme Nyedon
A
ccording with a prophecy from the great Vidyadhara Dudul Dorje’s Damchö
Tulkui Nyingthig, Nyingthig, the reincarnation of
Khenchen Karma Tashi, His Holiness Karma Gyurme Nyedon Tenzin Zangpo, was born in Mesho Mechugang in the Kham region in 1794, amidst many auspicious signs. He was recognized by the great realized master Dzigar Rinpoche and was enthroned in Palpung monastery in the presence of numerous devotees. Later,
Tenzin spent most of his life in secluded retreat. Owing to this, he gained the highest realization of the impartial self-appearance samadhi of Dzogchen practice and became a great yogi. He met Guru Padmasambhava in a vision and received a prophecy to start the Sadhana of Making Sacred Medicine in every Sheep Year according to the Tibetan calendar. Since then, the tradition of doing this practice in the Palyul mother monastery is followed every Sheep Year.
according to the heartfelt request from disciples
His Holiness mastered the practice of the
of his previous life, he moved to Palyul Namgyal
Vajra Vajra Kilaya Sadhana and clearly visualized all 75
Jangchub Chöling Monastery where he received
deities of Kilaya. It is said that a vajra thrown by 17
MONASTERY him could miraculously penetrate through walls
Dargyeling Monastery. Having set up a tradition
without any hindrance. His Holiness was known
of inspiring dharma activities, the monastery
for his intuitive powers and making footprints
attracted great numbers of monks and played an
on stones as if they were mud. Likewise, due to
important role in sustaining the Palyul tradition.
his complete understanding of the ultimate view
Thus, it now holds the name of the “Second
of Dzogchen, one could gain realization just by
Mother Monastery of Palyul” and has produced
hearing his teachings. This is an auspicious sign
many authentic scholars and accomplished
of having attained high bhumis. bhumis.
masters up to now.
His Holiness bestowed numerous sacred
His
Holiness
worked
tirelessly
in
teachings to thousands of disciples from all
upholding the teachings of the Buddha in
around. He travelled by foot to many places like
general and particularly the Palyul tradition.
Gyalrong, Hor-Tod, Hor-Med, etc., and poured out
Having devoted most of his life for the sake of
the nectar of the vast and profound teachings of
helpless sentient beings, he inally attained
the Buddha. He recognized the young incarnation
mahaparinirvana at the age of 58 in 1851 with
of Rigzin Kunzang Sherab, the irst throneholder
numerous auspicious signs. The cremation
of Palyul Monastery, and enthroned him in Palyul
ceremony was presided by H.H. Gyatrul Pema Do-
Namgyal Jangchub Chöling Monastery. In one of
Ngag Tenzin Nyima, the seventh throneholder
his visits to Khangyen in Golok, two ministers
of Palyul Monastery, along with his disciples. A
of that place earnestly requested him to build
stupa containing the relics and remains of H.H.
a branch of Palyul monastery in their district.
Karma Gyurme Nyedon Tenzin Zangpo was built
Accordingly, he built a monastery in 1850 and
in his memory. This concludes the biography of
named it Tarthang Dongag Shedrub Chökhor
the sixth throneholder of the victorious Palyul tradition. Rigzen Losal 4th year, NNI
18
DHARMA TEACHINGS
G Y T H Dz P
Without relying on a father-like guru, There is no son who has gotten enlightened. Even the buddhas of this fortunate eon Have relied upon authentic gurus.
G
uru Yoga is one of the most profound teachings in Dzogchen practice. It is the ultimate method through which the absolute truth is awakened within us in one lifetime. In order to practice this supreme method, it is very important to rely on an authentic master and his instructions. The
importance of relying upon a true spiritual master has been stated in many Mahayana sutras, shastras and tantras. For instance, the Tantra of the Arrangement of Samayas says: Visualizing one’s guru even for a moment is better than meditating upon a deity with major and minor marks of perfection for a thousand eons. The effect of a single devotional prayer to one’s guru is more powerful than reciting the name of a deity a million times. 19
DHARMA TEACHINGS Similarly, the Array the Array of Ati Ati states: Wherever a teacher to whom one is grateful is visualized, Be it in the centre of one’s heart, Above the the crown of one’s head Or on the palm of one’s hand,
opportunity to take revenge by summoning a giant hailstorm with his sorcery skills, killing many people present at the party. When he saw that many deaths at one time and heard the cries of the victims, however, he regretted his evildoings.
One shall acquire the ininite qualities of a
thousand buddhas. When one has established irm faith and devotion towards a guru who has all the essential qualities, then one must listen to his instructions and follow him without any doubt. It is said that the blessing one receives depends upon the degree of devotion one has towards the guru. When one seeks a guru, one should not judge him or her by their outer conduct or appearances; rather, one should look for their spiritual qualities. Not every guru is soft spoken and gentle. They may prefer to be aggressive and stubborn depending upon the mentality of the disciples. Marpa, the root guru of Milarepa, the widely known Tibetan yogi, is a perfect example.
Remorse-illed Milarepa decided to take the dharma path and set out to ind a spiritual master. He met Jetsun Lhodrag Marpa, the foremost disciple of great pandita Naropa. However, Marpa proved a hard task master for Milarepa. Marpa did not offer any teachings in the beginning, and instead made Milarepa do all sorts of household work. When Milarepa asked for a teaching, Marpa would get furious and slap him. In one of the tasks given to him, Milarepa was told to build a tower and then ordered to dismantle it before it reached half the required height. He was made to build that tower and demolish it three times before he completed the inal one. He became weak and frail and almost looked like a living corpse. Marpa’s harshness seemed intolerable but still Milarepa didn’t complain as he believed in and trusted his guru.
It is said that when Milarepa was a small child, his father became very sick. Realizing that he was not going to recover from
It is said that Marpa’s way of treating Milarepa was a skilful method to purify his dreadful deeds.
this grave illness, he called all of his relatives Finally, when Milarepa had completed complete d
together and entrusted all his possessions to his brother and sister-in-law. He made a will to ensure that his son would later take care of all his possessions. However, his greedy uncle and aunt betrayed them and took their possessions after his father’s death. In order to take revenge, Milarepa went to the mountains
his entire task, Marpa gave his precious teachings to him. Milarepa mastered the Mahamudra teachings and became the most accomplished master of the time. All his life, he practiced in solitude and got enlightened in one lifetime.
and practiced black magic. One day, when his
One may consider the Guru Yoga
uncle and aunt were having a wedding feast for
teaching to be very general as it is part of the
their son, Milarepa grabbed this occasion as an
preliminary practices, but if one really focuses
20
DHARMA TEACHINGS and practices it with true devotion, one won’t
manifested in one form.
ind any practice more vast or profound than
Having
this.
visualized
the
guru
as
mentioned above, now meditate on a white The Actual Practice: Visualizing
syllable Om at his forehead, a red syllable Ah at
the Tree of Merit
his throat, a blue syllable Hung at his heart, a
Visualize yourself in the form of a wisdom dakini and in the space above the crown of your head, visualize three lotuses (white, red and dark blue), each with a thousand petals and stacked upon each other. Upon the top one is a sun and moon disk. On this glorious seat, visualize your root guru inseparable from Guru Padmasambhava Padmasambhava who is the union of all buddhas. He is white in complexion tinged with red. He is adorned with the major and minor marks of
green syllable Hri at his navel, and the syllables Ha Ri Ni Sa Ra Tsa Hri Y a on his palms and
soles. From these syllables, myriad colours in the form of light radiate towards the ten directions invoking the blessings of all buddhas, bodhisattvas, deities and dakinis. Visualize that the buddhas and bodhisattvas merge into your forehead, the tutelary deities into your navel and all the dakinis and Dharma protectors into your secret place.
perfection and his expression is semi-wrathful.
At this point, pray to Guru Rinpoche
His long hair loosely spreads on his shoulders
with utmost devotion and resolute trust,
and lows down his back. He wears a dharma
followed by reciting the Vajra Guru mantra (the
robe upon a long-sleeved brocade gown. He
heart mantra of Guru Rinpoche): Om Ah Hung
also wears a lotus hat called ‘Padma Thongdrol’
Vajra Guru Padma Siddhi Hung.
which means ‘liberation upon seeing the lotus’.
Receiving the Four Empowerments
He is adorned with jewelled ornaments such as earrings, necklaces, bracelets and anklets. With his right hand he holds a ive-pronged vajra vajra close to his heart. In his left hand, he holds a skull-cup illed with wisdom nectar upon which rests a long-life vase containing nectar of immortality. In the crook of his left arm, he holds Vajravarahi (a wisdom dakini) in the form of a trident. Amidst
After reciting the Vajra Vajra Guru mantra hundreds or thousands of times depending upon your capability, now comes the time to receive the four empowerments. Visualize the syllable Om in the centre of Guru Rinpoche’s forehead from which a ray of white light emanates and dissolves into your forehead,
boundless radiating lights, he sits in the vajra
purifying all the deilements related to the body.
posture.
Thus, having received the the Vase Empowerment , think that the seed to attain the Nirmanakaya The
peerless
form
of
Guru
Padmasambhava is the essence of the Sangha, and his speech and mind are the embodiments of the Dharma and the Buddha respectively. His qualities and activities represent the tutelary deities and Dharma protectors. In brief, he is
has been established in you. Visualize the syllable Ah at the throat of Guru Rinpoche from which a ray of red light emanates and dissolves into your throat, purifying all the deilements related to the speech. Thus, having received the Secret Speech
the union of all Buddhas and their activities 21
DHARMA TEACHINGS Empowerment , think that the seed to attain the
that the potential to realize the ultimate nature,
Sambhogakaya has Sambhogakaya has been established in you.
the level of Svabhavikakaya or Svabhavikakaya or the totality of the
Visualize the syllable Hung in the heart
three kayas, has been established in you.
of Guru Rinpoche from which a ray of blue
Completion Stage
light emanates and dissolves into your heart, purifying all the deilements related to the mind. Thus, having received the Primordial Wisdom Empowerment , think that the seed to attain the Dharmakaya has Dharmakaya has been established in you. From
the
magniicent
body
When you are inished with receiving the four empowerments, the next step is to visualize Guru Rinpoche above your crown fading into a bright light that gradually sinks into your body. Then merge your body, speech
of
and mind with the guru’s enlightened body,
Guru Rinpoche, visualize ive-coloured rays
speech and mind. At that moment, think that
emanating into limitless space and eventually
your own nature has become inseparable from
dissolving into your body, purifying all the
Guru Rinpoche and abide in the state of non-
karmic and conceptual obscurations related
duality for as long as you can. Finally, conclude
to the body, speech and mind. Thus, having
the session by reciting dedication prayers.
received the Precious Word Empowerment , think O glorious guru, Forever reside inside my heart On a lotus seat, inseparable from me, And bless me with the the supreme accomplishments Of body, speech and mind! Sherab Younten 7th Year, NNI
22
DHARMA TEACHINGS
T B R Vj G M
ༀ་ཨཿ ཧ ༀ་ཨཿ ཧྃ་བཛ་ག་ར་པད་སི་ི ཧྃ༔ s most of Vajrayana practitioners know,
A
84,000 of the Buddha’s teachings. It is said that if
the Vajra Guru mantra is the mantra of
one recites this mantra one hundred times daily
Guru Padmasambhava, also known as
without interruption, one will become attractive
Guru Rinpoche, the renowned tantric master
and will be blessed with the fortune of wealth
from India who came to Tibet in the 8th century
and prosperity.
at the request of King Trisong Deutsen. It is said that Guru Rinpoche subdued all the eight classes of spirits and converted them into Dharma
If one recites this mantra more than a thousand times, one will be able to overpower others and gain great spiritual realization.
protectors. He blessed the country to be a pure If one recites this mantra more than a
Buddhist land.
million times, one will be able to overpower the Guru
Rinpoche
hid
many
termas
(treasure teachings) in rocks, water, sky, caves and so on to beneit future beings. However, during the degenerate time, it will be very difi cult to fulil the necessary conditions to reveal these
beings of the three realms and employ them at one’s command. One can provide immeasurable beneit to beings according to one’s wishes and shall never be separated from the Buddhas of three times.
teachings and the beings will lose the opportunity to receive these sacred teachings. Nevertheless,
The great master Padmasambhava Padmasambhava said:
it is said that during these times the Vajra Guru
During the degenerate times, if a loyal
mantra is very powerful and the beneits of such
tantric practitioner or an ordained monk or any
practice are inconceivable.
devoted person recites the Vajra Guru mantra on
In some of the termas, it has been written
high mountains, near river banks or in haunted
that the Vajra Guru mantra invokes the essence
places with an altruistic mind, then it will clear
of all the deities and completes the meaning of all
all negative forces thereby bringing peace and prosperity in the respective places. 23
DHARMA TEACHINGS Those who have perfected the practice will
Siddhi Siddhi is the supreme essence of the Karma
see me in person; person; one with mediocre attainment
family.
will see me in their visions visions;; and those with lesser
Hung Hung is the supreme essence of the Buddha
attainment will see me again and again in their
family.
dreams until they reach the ultimate state of a
Om Ah Hung Vajra Guru Padma Siddhi Hung!
vidyadhara. Om The literal meaning of Vajra Vajra Guru mantra is explained here based on a treasure revealed revealed by Terton Karma Lingpa: Om Ah Hung Vajra Guru Padma Siddhi Hung!
Ah
Hung Hung brings
Vajra puriies Vajra puriies obscurations that arise from anger. anger. Guru Guru puriies obscurations that arise from
attachment. Siddhi Siddhi puriies obscurations that arise from
the peaceful and wrathful deities. Guru Guru brings about the spiritual attainments of the vidyadharas. vidyadharas. Padma brings Padma brings about the spiritual attainments of the dakinis and dharmapalas. Siddhi Siddhi brings about the mundane and supreme attainments. Hung brings Hung brings about the attainment of all wishes. Om Ah Hung Vajra Guru Padma Siddhi Hung! Om Ah Hung brings Hung brings about the [state of the] three
jealousy. Hung puriies Hung puriies obscurations that arise from all the negative emotions. Om Ah Hung Vajra Guru Padma Siddhi Hung! Om Ah Hung Hung conquers the armies of the three
kayas. Vajra brings Vajra brings about mirror-like wisdom. Guru brings Guru brings about wisdom of evenness. Padma brings Padma brings about the discriminating wisdom. Siddhi brings about the wisdom that accomplishes all activities.
and ive poisons. Vajra conquers the armies of anger. anger.
Hung brings Hung brings about all the realizations that spring up from wisdom.
Guru conquers Guru conquers the armies of arrogance. Padma conquers Padma conquers the armies of attachment.
spiritual
Vajra Vajra brings about the spiritual attainments of
arrogance. Padma Padma puriies obscurations that arise from
the
attainments of body, speech and mind.
Om Ah Hung puriies Hung puriies obscurations that arise from the three mental poisons.
about
In these degenerate times, the merit
Siddhi conquers Siddhi conquers the armies of jealousy.
of beings will become exhausted and the ive
Hung conquers Hung conquers the armies of gods, demons and
poisons will spread like wildire. As such, the
humans.
Vajra Guru mantra recitation and the practice
Om Ah Hung Vajra Guru Padma Siddhi Hung!
related to it is the ultimate source of refuge. Since we are not able to see Guru Rinpoche in
Om Ah Hung Hung is the supreme essence of the enlightened body, body, speech and mind. Vajra is Vajra is the supreme essence of the Vajra family.
person, his mantra has the power to invoke him and the blessing and merit that we receive will be unfathomable.
Guru is Guru is the t he supreme essence of the Ratna family. Padma is Padma is the supreme essence of the Lotus family. family. 24
Rigzod Editors
DHARMA TEACHINGS
T T-O T-O P S M G G T
Homage to the sublime Tara. I pay homage to the treasure of the sublime Lord Avalokiteshvara Avalokiteshvara’s ’s compassion. From the supreme residence of Potala, You are born from the green syllable TAM The rays of the syllable TAM liberate beings. Tara, along with your retinue, please come forth. Om ! I prostrate to the sublime noble Tara. Homage to Tara, you who are swift and heroic
Homage to Tara, you whose face is like
And whose eyes are like a lightning lash.
A hundred full autumn moons gathered together
You are born from the pollen heart of the blooming
And whose radiance is extremely bright,
Lotus face of the protector of the three worlds.
Like the blazing of a thousand constellations.
25
DHARMA TEACHINGS Homage to Tara, you whose hands are
Homage to Tara, you who with the great
beautifully adorned
fearful mantra TURE
With a golden-blue water-born lotus
Completely conquer the demon warriors.
And who only puts generosity, diligence,
Your lotus face possesses a wrathful grimace
austerity,
Which slays all enemies without exception.
Tranquillity, patience and concentration into practice.
Homage to Tara, you whose heart is perfectly adorned
Homage to Tara, Tara, you who enjoy ininite ini nite victory
With the inger mudra symbolizing the Three
Which came from the th e crown of Tathagata.
Jewels.
You are completely relied upon
You dazzle with your mass of radiance
By the bodhisattvas who have attained all the
Which adorns the wheel of directions without
paramitas without exception.
exception.
Homage to Tara, you who ill the desire realm,
Homage to Tara, Tara, you who diffuse dif fuse a garland of
all the directions and space
radiance
With the syllables TUTTARA TUTTARA and HUNG,
From your completely joyous and majestic
Whose feet trample the seven worlds
crown.
And has the power to summon all without
With your laughter, the perfect laughter of
exception.
TUTTARA, You conquer demons and the world.
Homage to Tara, you who are worshipped by Indra, Agni Dev, Brahma,
Homage to Tara, you who are the only one
Vayu Dev and the other powerful gods.
who has the power to summon
All
The whole assembly of earth protectors.
the
spirits,
zombies,
scent-eaters
(gandharvas)
With your wrathful grimace and moving
And the host of harm bringers ( yakshas) offer
syllable of HUNG
praise before you.
You perfectly liberate all the destitute.
Homage to Tara, you who through the sounds
Homage to Tara, you who are tremendously
of the mantra TRAT and PHAT
blazing with a crown adorned by the crescent
Destroy the magical wheels of enemies.
moon
You trample them with your right leg drawn
And all your ornaments.
in and your left leg stretched out,
You always radiate tremendous light
Blazing extremely with a raging ire.
From Amitabha who is at the midst of your hair knot.
26
DHARMA TEACHINGS Homage to Tara, you who dwell in the midst
Cause Mt. Meru, Mt. Mandara, Mt. Vindhya
of a blazing ire garland
And the three worlds to tremble.
Like the ire of the last aeon. With your right leg stretched out and left
Homage to Tara, you who hold a hare-marked
drawn in, you rejoice being totally surrounded
full moon in your hand
And you completely destroy the host of
Which appears like an ocean of gods.
enemies.
You recite TARA twice twic e and by the syllable syllab le PHAT Dispel all the three poisons without exception.
Homage to Tara, Tara, you who press with the palm of your hands
Homage to Tara, you who are relied by the
And trample with your feet on the surface of
assembly of gods,
the earth.
Kings and kinnaras.
And with your wrathful grimace
With
You subdue the seven levels with the syllable
splendour,
HUNG.
You eliminate disputes and bad dreams.
Homage to Tara, you who are joyous, virtuous
Homage to Tara, you whose two eyes, the
and peaceful,
radiating sun and moon,
You who only experience nirvana.
Possess an excellent luminous light.
Perfectly endowed with the syllables SVAHA
By uttering HARA twice and TUTTARA
and OM
You dispel all violent epidemics.
the
complete
armour
of
joyous
You abolish immense negative actions. Homage to Tara, you who are perfectly Homage to Tara, you who are entirely
endowed with the power of peace
surrounded by the extremely extremely joyous ones.
Placed in the three suchnesses.
You utterly destroy the bodies of enemies.
You are the one who destroys the host of
From the speech of ten syllables and the
demons, zombies and yakshas
mantra HUNG
With the excellent syllable TURE.
You are the only one who is manifested.
This is the praise of t he root mantra and The twenty-one homages.
Homage to Tara, you who are the only form of the seed syllable HUNG.
Padma Mani Translation Committee - NNNI
You, the swift one, by stamping your feet
27
STORIES
A J Jk S S B: P C
S
ome bhikshus asked the Buddha, “Oh Lord!
“One day, the king went into the forest
When you were escaping from the palace,
riding on a horse. It was very hot day and sweat
your wife Yashodhara was expecting expecti ng a baby. baby.
rolled down his cheeks like pearls. As he strolled
Moreover, when you were undergoing hardship
through the forest little animals playfully came
for six years and got enlightened by achieving
and stared at him. In the same forest, there lived
the vajra-like samadhi, your wife Yashodhara
a sage, who was performing penance. One ine
gave birth to a baby boy 1 who resembled you. As
day before, a thirsty female deer had come near
it had been six years since you left home, your
the hermit and drank the sage’s urine, due to
father King Suddhodana didn’t believe the boy
which the deer got pregnant and gave birth to a
to be your child and took the baby to be killed.
beautiful baby girl. The baby was named Pema
However, the baby was saved as there appeared
Chenma—Lotus-Endowed—because wherever
a message not to kill him due to a compassionate
she took steps, lotuses would spring.
miracle of the Buddha. Again, the king tied the baby up against a rock, cursed him and threw him into a river but instead of drowning, the baby automatically got loose and sat in a crosslegged posture on the rock. Still, your father couldn’t pacify his anger and was burning with it. Due to these severe confrontations, Yashodhara was greatly saddened. What is the cause of these consequences?”
“Pema Chenma was heading towards the river to fetch water when the king saw her. The king was staggered to see such a beauty in the forest and fell in love with her at irst sight. Seeing that she was suitable to be his consort, he asked her to be his spouse. Talking for a while, they introduced themselves to each other in detail and Pema Chenma also happened to fall in love with the king. She asked the king to stay at
The Buddha Buddh a responded, “A “A long time ago,
the bank of the t he river and went back home. Telling
there was a city called Kapila which was ruled by
everything about the meeting to her father the
a king named Brahmadatta, who was an expert
sage, she expressed her desire to marry the king.
swordsman and had defeated all his enemies, including their armies. 1 Other accounts have him born before Siddhartha Siddhartha left the palace.
28
“The sage said, ‘Engaging yourself in worldly life instead of settling in isolation is like wrapping yourself into the net of suffering. Nonetheless, show me the king.’ Pema Chenma
STORIES took her father to the king and introduced them to each other. Seeing he was suitable for Pema Chenma, the sage gave her hand to the king saying, ‘This girl has always lived in isolation in the forest so do not speak to her with harsh words and never show her your you r temper.’ Thus the sage requested and the king also promised that he would take care of her until the end of his life. Saying this, they rode back towards the palace and the queen’s enthronement ceremony was celebrated with great enthusiasm. “Later, when the queen was expecting a baby, baby, the other queens got jealous and made a plot that Pema Chenma’s eyes should be tied with a ribbon, so the unborn child could be killed. When the time came and she was about to deliver, deliver, they tied her eyes with a ribbon and smeared her face with blood according to their plan. Poor Pema Chenma, since she was a daughter of an animal who had always lived in isolation, never sensed their plan and agreed to do whatever they asked for. for. Then she gave birth to beautiful twins whose complexions were just like puriied gold. But t he other queens reported to her that she had given birth to two lumps of lesh instead of babies and they put the babies into a box and threw it into a river.
residence instead of killing her. her. “One day, day, Shantala, the goddess of Pema Chenma’s previous home, appeared in the sky and said to the king, ‘You punished a faultless queen without investigation. Pema Chenma is a daughter of an animal and, being ignorant, she relied on others. That was an ill act of the other queens’ jealous scheme.’ Hearing this, the king fell down unconscious with great grief. Later, when he regained his senses, he mentioned what the goddess had said and commanded that the other queens should also be killed for their crime. They got terriied and confessed their guilt. “In the meantime, some ishermen who had come from the river Ganga offered a royal sealed box to the king, which was found in the river. The king opened the box and found two beautiful babies inside. All the people proclaimed that the babies resembled him. He held both the babies on his lap, burst into tears and with intense grief he said, ‘Separating from such a consort! Now I have no opportunity to get her back again!’ Then the wise minister Dirghamati reported that the queen was still alive. Hearing this, the king’s happiness knew no bounds as if he were getting a new life. He insisted that the minister show him the queen and the minister
“Later when the king visited the queen and asked about the babies, the other queens and the people who were united with them reported that she gave birth to beautiful twins but as she was a lesh-eater, lesh-eater, she ate both the babies. Seeing the queen’s face and lips covered with blood, the king got shocked and ordered that the queen be taken outside the palace and killed as her punishment. But there was a wise minister called Dirghamati who thought that this might be a plot
took the king to his residence. “When the king met the queen, he said, ‘Look, I have put those queens to death who did such a disservice to you.’ The queen responded, ‘Oh lord! Do not say this! If you reply to anger with anger, the anger will increase. If you reply to hatred with hatred, there will be no end to your enemies, just as, if you add more wood in order to extinguish a blazing ire, it will blaze up more instead. All the happiness and suffering of
of the other queens and he took her to hide in his 29
STORIES sentient beings are the effects of their past deeds.
“The lotuses under Pema Chenma’s feet
If you practice patience for hatred, everything
never appeared after she got separated from the
will be supportive and friendly. Now, I’m going to
king. But after reuniting with the king her steps
my father’s place in the forest.’ The king insisted
were endowed with lotuses once again. These
to her not to leave but she didn’t listen and went.
were the result of her merit accumulated from
Upon her arrival in the forest, all the animals
offering lotuses to a Pratyekabuddha. She took
surrounded her and welcomed her. She went to
those lowers back owing to her attachment
her father’s hermitage and there she found the
towards the lowers and for that, the endowment
place was empty and learned that he had already
of lowers disappeared for a period of time and
passed away. away. Thus, she came to realize that all the
even her life was at risk. Owing to her deep
three worldly realms are impermanent in nature.
devotion towards the Pratyekabuddha, however,
“With extreme sadness, she wandered alone towards Varanasi. There the king of Varanasi, Varanasi, Titi, got attracted to her and embraced her with love and respect. At that time, King
again she offered the bunch of lotuses to him and because of his blessing she became endowed with the lotuses once again and spent the rest of her life happily.
Brahmadatta sent some people to investigate
“So, Pema Chenma is Yashodhara and
about Pema Chenma and after hearing about
because of the impact of her own karma, she
her presence in Varanasi, he went there in the
experienced so much of suffering and was also
disguise of a Brahmin. There he met her and took
scolded by my father.” Thus the Buddha stated
her back to the palace.
and all the assembled people were mesmerized by hearing this. Rinchen Wangmo 7th year, NNNI
30
SACRED SITES
D S
P
alden Drepung or the Shri Dhanayakata
was buried due to negligence and only ruins of
Stupa is one of the oldest and most unique
it can be seen today. The stupa’s situation may
stupas in Buddhism. Generally we see
be seen as a symbol of the waxing and waning
eight types of stupas in the sutras, each related
of Buddhism in India. It has been noted that this
to an episode in the life of the Buddha. However
opulently embellished stupa attracted pilgrims
in Vajrayana Buddhism, the ninth one is the
until the 12th century CE and gradually went to
Kalachakra Stupa, which has to do with ‘guarding
ruins when Buddhism declined. The stupa was
from negative energies’. According to historians,
renovated several times by Buddhist kings, such
the irst Kalachakra Stupa is believed to have been
as Emperor Ashoka, during the period when
built between the 3rd and 2nd centuries BCE in
Buddhism was at its peak.
the old town of Amaravati, Andhra Pradesh, in southeast India. Amaravati is located a few miles away from the town of Guntur and south of the river Krishna, one of the major rivers of south India. It was constructed with bricks and marble in the shape of a dome. There are beautiful carvings inside the stupa which show the unique architecture of Buddhism, although it is not fully intact at present. Regrettably, during the period of the decline of Buddhism in India, the stupa
The Buddha prophesized that the Vajrayana teachings would be widely taught by Guru Rinpoche and others after his demise. But that doesn’t mean that the Buddha himself never imparted Vajrayana teachings. As it is a highly advanced and esoteric teaching, the Kalachakra Tantra was taught secretly by the Buddha to fortunate ones. Among the Vajrayana teachings, Kalachakra or ‘Wheel of Time’ is the th e essence and basis of all the Vajrayana teachings that Buddha 31
SACRED SITES Shakyamuni taught in his lifetime. One of the texts says: At the age of seventy-nine, in the water horse year , In the forest of Palden Drepung, Drepung , For the Dharma king Dawa Zangpo and so forth, forth , I have taught the Wheel of Time.
The Kalachakra teaching was gradually translated into Tibetan as it reached Tibet from India.
By knowing the auspiciousness of the
stupa and the teachings, H.H. the 14th Dalai Lama has conducted Kalachakra initiations dozens of times, including one in Amaravati itself in the year 2006, where hundreds of thousands of
Accordingly Accordingly, it was the king of Shambhala named Suchandra (Tib. Dawa Sangpo), Sangpo), an emanation of Vajrapani, who requested the Buddha to give him a teaching for a practice that did not require him to renounce worldly
Buddhists gathered to visit the place and receive the transmission. Though it had been a secret teaching, it is now taught openly to the public in the present generation, due to chances of it becoming extinct.
activities. So the Buddha, on a full moon night while he was teaching the ‘perfection of wisdom’ ( prajnaparamita) prajnaparamita) at Vulture Peak, was said at the same time also to be miraculously present in the midst of the mandala of Kalachakra where the great stupa of Shri Dhanayakata or Palden Drepung now stands. The Buddha abided with King Suchandra, bodhisattvas, gods, nagas, etc., in Kalachakra samadhi. The Buddha then ‘turned the wheel’ of (i.e. taught) the Kalachakra Tantra at the special request of the king.
According to an Indian archaeological survey, the Palden Drepung stupa is one of the best and most mesmerizing architectural remains of ancient Buddhism. It is said that t hat we can see the original broken carved pieces of the stupa in the national government museum in Chennai and also at the site museum in Amaravati. At present there are several replicas of Kalachakra stupas around the world, such as the Kalachakra stupa at Bokar Monastery in Dharamsala, India; one in southern Tibet; and one each at Karma Guen in
Afterwards, the irst Palden Drepung
Spain and the Kurukulla Centre in Boston.
stupa in the world was erected. Since then it has become a very important monument for Buddhist pilgrims to visit and receive blessings.
32
Padma Mani Translation Committee - NNI
SACRED SITES
M M
A
ccording to the unique tradition of
In which the spontaneous presence
Vajrayana,
Of the cause and the fruit is enjoyed,
there
exist
three
great
lineages of teaching in the secret mantra
tradition. They are: 1.
The intentional lineage of the victorious ones
2.
The symbolic lineage of the vidyadharas vidyadharas
3.
The aural lineage of mundane individuals
And which cannot be requested from other buddhas? To this, the t he Buddha replies: Having turned the wheel of the doctrine of causes For those who are intent upon cause,
Mount Malaya—also known as Mount Malayagiri, Adam’s Peak and Sri Pada—located in Sabaragamuwa, Sabaragamuwa, Sri Lanka, is the place where the
The short path of the vehicle of indestructible reality Will make its appearance in the future.
second lineage of the vidyadharas vidyadharas among human and non-human awareness holders originated.
According to this prophecy, prophecy, 28 years after the Buddha’s demise, the ive precious sublime
In the Tantra of the Declaration of
ones—namely the god Yasasvi Varapala, the naga
Enlightened Intention, Intention, a disciple asks the Buddha:
king Takshaka, the yaksha Ulkamukha, the ogre
O Transcendent Lord! You have indeed taught
Matyaupayika and the human awareness holder
The three guiding vehicles.
Vimalakirti the Licchavi—learnt by supernatural
Why, then, do you not teach the deinitive vehicle,
cognitive powers about the Buddha’s entering 33
SACRED SITES into parinirvana. They aroused themselves from
his disciples went there and stayed for six years
their meditative absorption and miraculously
before returning to India. The mountain is
assembled on the peak of Mt. Malaya in Sri Lanka.
usually known by the aforementioned name and
There, they cried out in twenty-three verses of
possesses all the qualities of Mt. Malaya, which is
lamentation and wept to the point of exhaustion.
a ferocious wilderness as described below:
At that time, the Buddha appeared and predicted that Vajrapani, the Lord of Secrets, who had been empowered with the secret mantra, would appear there in person. In that way, the perfect time ripened and Vajrapani appeared. He instructed the ive precious sublime ones, along with numerous fortunate beings, in the sacred teachings of the secret mantra which were conferred in the Akanistha heaven and other places by the Buddha. Matyaupayika inscribed them in a golden book with melted beryl and then with the seven intentional powers the book
On its peak dwells the king of powerful craft. On its face is a dog-shaped white rock. It’s adorned with the likeness of a lion, leaping through space. At its base grow eight medicinal roots;
Illness and disease do no harm here. On the summit there is the eyrie and nest Of the solitary Kalantaka bird, Which dwells apart from all others. The peak is of easy access to the fortunate ones, But
is
completely
impregnable
to
the
unfortunate ones.
was concealed invisibly in space. Lanka is an eminent place of various The land of Lanka, where Mt. Malaya is situated, is an island isolated by the ocean off the southeast coast of Jambudvipa, where, on an invitation from Ravana—the ten-headed lord of Lanka—the Buddha came and taught the extensive Sutra of the Descent to Lanka at the request of Mahamati. Later, the country was seized by the merchant Sinha, and today it is called Sinhala. Subsequently, when the great master Kanhapada went there, he subdued a
praiseworthy qualities. Near the base of the mountain there are many stupas containing relics of the Buddha and one of them is known as the great stupa of Gunavera. On its western side, there is a tree called Buddhasarana under which the Buddha remained in contemplation for seven days. Sinhala’s rivers are illed with pearls, treasures and other precious jewels. The forests are illed with endangered animals like elephants, and houses with voluptuous girls.
great ogress called Visvarupi and propagated the mantra teaching. It is said that the master of the greater vehicle, Lankajayabhadra, was born there. Renowned masters like Chandragomi, Santipa and the great scholar Vanaratna also visited the place and propagated the mantra teaching. As Mt. Malaya is surrounded by a chain of rocky hills, no ordinary person can reach there. The great master Padmasambhava and 34
In a dense forest called Kandala in the northeast, there is a cavern which houses Sripaduka,
an
enormous
5-foot,
11-inch
footprint 1 of the Buddha which he left during his third visit, during which he was accompanied by twelve thousand monks. The teachings of both 1 The same footprint is believed to be the footprint of Adam or St. Thomas according to Christians and Muslims; thus the peak is called Adam’s Peak. Hindus believe it to have been made by Shiva.
SACRED SITES the lesser and greater vehicles were widespread during ancient times and are still growing. Pilgrims are allowed to visit only from the beginning of December till the end of April as the place is mostly under thunderstorms and heavy rainfall. The mountain is at an elevation of 7359 ft. Visitors have to make journey by walking at night. It takes ive ive hours or less for fast walkers to reach the peak and slower ones might take around seven hours. Lamps along t he footpath are lit for the visitors.
Mt. Malaya is one of the world’s most auspicious
pilgrimage
sites,
especially
for
Buddhists. Pilgrims risk their lives walking thousands of steps up the mountain in spite of the dificult routes. The most amazing scene of the peak can be seen during sunrise, when the distinctive shape of the mountain casts a triangular shadow on the surrounding plain. Climbing at night can also be a remarkable experience, with the beautiful lamps lit on the path leading up and into the stars overhead. There are rest stops on the way where one can relax and enjoy the fresh air.
Note: The above verses are taken from Dudjom Rinpoche’s The Nyingma School of Tibetan Buddhism and its Fundamental History translated by Gyurme Dorje and Matthew Kaptsein. Tenzin Dorji 8th year, NNI
35
SACRED SITES
K C
A
ccording to the Archaeological Survey
Devanagari and Pahlavi languages. These indicate
of India, there are many historical
that the inscriptions inside the caves were carved
sites which demonstrate the Buddhist
during the Mauryan and Kushana periods.
inluence on its arts and culture during the medieval period. Due to our busy life and lack of
interest, however, however, many of these sacred sites are still unknown to us. Many remarkable beings of the past meditated and became enlightened at these places. Nowadays, most of these Buddhist sites remain only as tourist spots instead of sacred holy destinations. Among these, the Kanheri Caves, located at Sanjay Gandhi National Park, Borivali, Mumbai was one of the most renowned meditation centres for Buddhist tantric practitioners from the 1st century BCE to the 19th century. Stone and copper inscriptions that are found in the caves are in the Brahmi, 36
The word Kanheri comes from the Sanskrit
Krishnagiri, Krishnagiri,
which
means
‘Black
Mountain’. There are 109 caves in total, all carved inside the basalt rocks in the middle of a hilly forest on the western Konkan coast. These caves were carved as hermitages by the Buddhist tantric practitioners, intended for living, study and meditation. This establishment at Kanheri has got some interesting monuments in the form of small structural stupas and many other clay tablets, inscribed with characters from Buddhist scripture. Furthermore, some caves have magniicent sculptures of goddess Tara and goddess Bhrikuti with Avalokiteshvara, the
SACRED SITES compassionate Buddha, at the centre. These are
the Hayagriva practice from Rahulagupta. The
indicators of the exquisite arts of that period.
sacredness of this site has been described in
On the outer sides of the walls, there are many
many biographies of the great Indian and Tibetan
intricately carved sculptures of Buddha and
spiritual masters.
Avalokiteshvara’s manifestations. Some caves are large in size and it is said that these were especially used for congregational worship by the monks. The statues lining the inside of the caves contain the relics of the Buddha and bodhisattvas which make this site more sacred and holy. Other small caves used to be the
When
French
occupation
forces
entered through the western coast and started dominating the place, they forced the monks to convert the Kanheri Caves into a church. After that, the number of monks became fewer and when the Mughal dynasty came into power they started destroying the site.
dormitories for the monks and each of them consists of a small worship shrine and rock-cut
The remaining ruins of these caves in
beds. For the further betterment of monks’ lives
the hilly forest of the present day Sanjay Gandhi
there, a cistern system was designed.
National Park, Mumbai was left unknown to the world until the Archaeological Survey of India
At the time many Buddhist scholars
started taking care of this site.
from Nalanda used to come to Kanheri to practice tantra. It was a home for many great yogis and
How to Reach Kanheri Caves:
yoginis who later attained Enlightenment in these sacred caves. In the late 10th century, one of the most renowned Buddhist masters of that time, Atisha Dipamkara (980-1054), came to Kanheri from Nalanda by following the instruction of his teacher Audhutipad to learn and practice tantra from his spiritual master Arya Vajrayogi. In these caves, he received the empowerment of the Hayagriva Mandala and transmission of
Air: Mumbai airport is the most convenient Air: Mumbai one to reach this site. railway station is the nearest one Rail: Borivali railway but for major trains, t rains, Mumbai CST is preferable. It’s a 10-minute journey from the Borivali Bus: It’s Bus: railway railwa y station, however buses are available from Mumbai also. Gyaltsen Tamang (Sudeep) 7th year, NNI
37
BUDDHIST ARTS AND SYMBOLS
T S R T
A
s mentioned in the sutras, the ‘seven royal treasures’—precious wheel, jewel, queen, minister, elephant, horse and general—are said to be the virtuous, extraordinary symbols of those elements that feature in the reign of a ‘universal emperor’ (Skt. C hakravartin). hakravartin). They indicate
the power to conquer all regions and signify the incomparable quality of noble beings in achieving the prosperity of all beings.
1.
The Precious Wheel When a universal emperor, emperor, with the strength of his immeasurable fortune,
speaks the words of truth from the top of his palace, a magical wheel descends in front of him from the eastern sky. sky. It takes him wherever he wishes to go go and the other royal treasures follow naturally naturally with it.
2.
The Precious Jewel The stainless, blue ‘precious jewel’ has the potential to illuminate an area
up to the distance of three hundred twenty thousand fathoms (80×4.5 miles), eliminate the destitution of the four continents,1 and fulil one’s every wish.
3.
The Precious Queen The ‘precious queen’ bears all the perfect physical features of great
beauty. She is intelligent and soft-spoken. She is endowed with eighteen elegant characteristics of a woman without law. She is adorned with brocade garments and attractive ornaments. She has mastered the sixty arts of seduction and anyone who sees her feels attracted. By just seeing her, her, one is illed with immense happiness. 1 The four continents surrounding Mount Meru: Superior Body (Purvavideha), Jambu Continent (Jambudvipa), Cow Utilizing (Aparagodaniya), (Aparagodaniya), and Unpleasant Sound (Uttarakuru), in the east, south, west and north respectively.
38
BUDDHIST ARTS AND SYMBOLS 4.
The Precious Minister The ‘precious minister’, minister’, whose richness is compared with the son of
Vaisravana (Tib. Namthö Sey ), ), is very brave and skilled in the battleield. With the intellect of a king, he is an expert in governing. He has such extraordinary fortune and remarkable determination that he could ill the entire universe with gold if the emperor ordered him to do so.
5.
The Precious Elephant The ‘precious elephant’ is whitish grey in colour with six beautiful white
tusks and a reddish crown raised to the summit. It is covered by a veil of jewels and enjoys the strength of thousand elephants. It has the capability of being victorious on every battleield and is extremely fast like the son of Sasung, Sasung, the king of elephants.
6.
The Precious Horse The ‘precious horse’ has a strong body with bluish, attractive hair like
that of peacock’s neck and a voice that can pervade the world. The precious horse also has the ability to know what is in the emperor’s mind and therefore he is also known as the ‘wise horse’. He has the strength to run at the speed of the wind and can make three rounds of the earth in a day like the king of the horses, Balaha. Balaha.
7.
The Precious General The ‘precious general’ is brave and possesses extraordinary extraordinary moral
strength. He is skilled in the art of machines and weapons. He is very clever and an extremely ferocious ighter on the battleground. He has four kinds of troops: cavalry, elephants, chariots and infantry. It is said that he has such majesty as to inspire awe in anyone who sees him, and just by hearing the drum beats of his battalion all kinds of enemies become terriied.
Pema Tenzin 7th year, NNI
39
SPIRITUAL ADVICE
T A C ‘T G J’ ~By Shechen Gyaltsab~
You possess the wisdom body that always resides in my lotus heart of threefold faith. You are the all-pervading lord and the protector of all mandalas. May Lodoe Thaye, the second Buddha, Shower upon you the lowers of auspiciousness! Kyeho! Kyeho! As the fruit produced by the positive accumulations of the past, The golden grain of this human body of freedom and advantages has fully ripened And you have met with the essential teachings of the practice lineage. At such a time, please do not get carried away by careless distractions. Almost all the lower garlands of youth have withered; Without your notice, the noose of old age has naturally tightened. The waves of futile actions are endless So it is now high time to radically control your mind. The Victorious One has perfectly said that among all footprints, th e elephant’s is supreme, And among all lowers, the white lotus is the inest. In the same way, way, remembering impermanence is the supreme among all relections: Keep this in mind. The outer world is impermanent, exhibiting the change of the four times. Its inner contents—sentient beings—are impermanent, revolving revolving through the cycle of life and death. Foes and friends are impermanent as if in a dramatic performance. Think! Wherever you look, is there anything that is reliable? One’s present happiness and suffering are the results of [actions] accumulated in the past. What will happen in the future will be determined by one’s present actions. Just like the body’s shadow, shadow, karma will follow you. The fruit of virtue and non-virtue will ripen into joy and sorrow respectively. respectively. All those who are wise should think this over. over. 40
SPIRITUAL ADVICE Family line, beauty, prosperity, prosperity, power and strength, name and fame and so on— No matter how much you achieve, it’s just like discovering treasure treasure in a dream. Attachment, aversion and torment grow because of these. Like the saliva of silkworms, you end up binding yourself into exhaustion. Therefore, rely rely on the wealth of contentment with little desire. Whatever you engage in should accord with dharma. In this manner, manner, always examine your thoughts day and night. If you err, shame yourself, and if you are virtuous, appreciate yourself. Even if one just hears a drop of nectar of the Three Jewels’ name, It can cut off the continuity of samsaric epidemics. No need to speak then of [the beneits of] taking refuge in, supplicating, offering to and relying upon them from the core of your heart. Therefore, entrust yourself to them with conidence and faith. The three excellences are the roots of the Mahayana path. If you have these, whatever you do will become the path of Enlightenment. Without these, it is impossible for any activity to become a perfect path. This alone is the main body of the Bodhisattva’s conduct. Knowing the gratitude towards all the motherly sentient beings equal to space who are like your parents, With the thought of repaying their kindness, You should give rise to the aspirational and practical bodhichitta driven by the four immeasurables of loving kindness and others. It is important not to break your [Bodhisattva] vows even at the cost of your life. In reality, all phenomena are non-conceptual and beyond elaboration. In the apparent mode, the relative is infallible in being interdependently originated. The union of the two truths, appearance and emptiness, is like a magical illusion. Please gather the army of the two accumulations, the union of method and wisdom. Particularly at the present time when the Buddha’s teachings have nearly reached extinction, The Buddha said that even just teaching, writing or reading a single verse and listening to it and keeping precepts for a day and night, bring about immeasurable merit which is hard to enumerate. If both the intention and the th e actions are pure, both the Buddha and sentient beings are no different in being the ields from which to harvest Enlightenment. Therefore, there is no practice greater than pleasing sentient beings.
41
SPIRITUAL ADVICE Any actions like making offerings to the Three Jewels, building supports for dharma, practising generosity and so forth, Should not be tainted with non-virtue. This is important. If one’s intention and actions are pure, though the actions may be small, th e results will be abundant. Conversely Conversely, even though one’s actions acti ons are big [in appearance], the result will be the opposite. In the end, whatever multitude of merits you have accumulated whether large or small, Without being deiled by the characteristics of threefold conceptualization, It is important to follow the example of the victorious ones and their sons like Samantabhadra By dedicating them for the achievement of the great Enlightenment. Therefore, supreme friend, adorn this advice, “The Garland of Jewels”, Jewels”, As your neck ornament. This will be infallible in the long run as it is based upon the great evidence of the scriptures of the Buddha. Hence, if you follow it, you will be virtuous. I, Padma Vija, who spoke these words, Although my behaviour is opposite to the perfect Dharma, Assume that they are in accordance with Dharma. By this virtue, may your mind engage in virtue!
Padma Mani Translation Committee - NNNI
42
SPIRITUAL ADVICE
S A G H.H. T P R G I I D
Part One
T
onight I am going to talk about the general history of the Dharma and the way we individually
think. Generally, Generally, as we have attained a human form in this world, we should make this signiicant in whatever we do. It is also obvious that each and every human being in this world can at
least acquire favourable conditions such as food, clothes and shelter for themselves. Even animals are able to take care of their basic needs. However, since we have attained this human body endowed with distinguishing attributes like the ability to speak and reason, it is important to make every action meaningful in order to obtain ultimate happiness. In general, we can summarize all activities into two categories: dharmic activities and worldly activities. The majority of us spend our lives engaging only in worldly activities. There are various wholesome and unwholesome worldly activities according to one’s abilities. Even then, however many worldly things we accomplish, whether they are something good or meaningful, they will endure just for a few months or a few years at most. There is no ultimate fruition that we can accomplish through relying upon worldly endeavour. For example, if a child studies hard from his primary school until the completion of his higher educational level, one could say that he would have a happy and peaceful life 43
SPIRITUAL ADVICE for around twenty to thirty years if luck favours.
because of the inability to think more deeply
Further, if he does his job with an altruistic
and not having a relationship with Dharma. They
intention, there is a good deal of beneit from
believe only in things which reveal themselves themselves at
the religious point of view. On the other hand,
the moment and think there is nothing more than
a person who thinks only about his own beneit
that. There are many reasons for this. Firstly, they
will accomplish nothing worthy in this life and
do not have proper dharma knowledge; secondly,
will face great dificulties in the future even if he
they are not able to think in the right way being
is well-qualiied and skilled.
unable to comprehend what is involved in
However, we human beings consider our own welfare to be of the utmost importance. In this manner, we have been wandering in cyclic existence since beginningless time. No one can ind out or even estimate how long we have been just drifting around in samsara. We could not count the years, even if we tried to calculate a hundred, a million or a billion, and so on. We couldn’t count how many times we have gone through the process of birth and death in one
past and future lifetimes. As we are ixated by ignorance, we do not have a clear concept about karma. There are many people who do not have any idea about the Buddha, Dharma or the path of liberation. They believe that all these things do not exist. Even if the masters and learned scholars teach them about karmic theory, there are only a few people who would accept it as an absolute reality. reality. Most of them th em take it to be iction or a myth.
single eon; likewise, we couldn’t calculate how
It is a universal fact that karma exists
many eons we have been stuck in cyclic existence.
as the common law of cause and effect of all
During all these ages, we have been merely yearning to make ourselves joyful and comfortable. Even in such efforts, we encounter many ups and downs. Sometimes things turn out as we wish and sometimes not. If we think about ourselves, there is similarly no one who did not think of his or her own welfare starting from birth until now. In short, whatever we do—be it education, earning money and so on—we only do it for making ourselves happy. happy. There is no one
sentient beings. One has to accept the nature of karma irrespective of good or bad. When one does not understand these deeper things, one thinks that they really do not exist. When the lamas and other teachers give teachings on the suffering of samsara, it is of course not really nice to hear, and one might feel like, “I don’t want to hear these kinds of teachings.” One might even say that these lamas do not know how to explain the meaning of Dharma.
who does it for making him or herself unhappy.
Generally, whatever these lamas and
Nevertheless, success totally depends on one’s
scholars teach are not their own words. They
karma. It is very dificult to accomplish even one
are teaching what was taught by the Buddha
percent of what we wish.
himself, rather than telling lies to deceive others.
Nowadays, there are many people who don’t think about, or believe in, the causality of karma or past and future lives. This is mainly
The Buddha taught about the faults of samsara, as they exist in reality. The Buddha taught all these teachings initially after having attained the ultimate realization. With great kindness, he
44
SPIRITUAL ADVICE solely taught in order to liberate sentient beings
harsh words and idle gossip—it will bring adverse
from samsara and to lead them towards ultimate
consequences, such as being deceived frequently, frequently,
bliss. He neither taught for fame nor to proclaim
one’s words not beneiting others, and even if
himself as a great scholar, and certainly not to
one speaks about something beneicial, it will
tyrannize others. For instance, a person who is
turn out to be harmful, and so forth. In this way,
sleeping and having all kinds of nightmares is
we have to face various results in the future. If we
very frightened in the dream itself, but when he
have unwholesome concepts like covetousness,
tries to escape from all these scary feelings, he
harmful thoughts and wrong views, we will
cannot wake up from that dream. At the same
experience many undesirable consequences
time, his friend who is awake and sitting beside
such as not being able to accomplish anything
the bed can see that his friend is having some
as we wish, encountering many situations with
unpleasant dream and tries to wake him up.
unfavourable outcomes for ourselves, and not
Likewise, the different kinds of sufferings we are
being able to have good relations with authentic
experiencing in samsara are just like someone
masters and good friends, etc.
having a bad dream while they sleep.
In general, all these are commonly
In general, our actions are categorized
accepted facts among lay people. However,
into those of body, speech and mind. All virtuous
it is our duty to amend our own nature by
and non-virtuous actions arise through these
abandoning those ten non-virtuous deeds and
three. For example, killing other beings will
cultivating virtuous ones by all means. It is said,
shorten one’s lifespan and subsequently one will
“If we practise the human principles well, then the
have to undergo the unbearable sufferings of hell
realms of the gods are not too far away to reach.”
for a long time. Likewise, the result of stealing
It is also said, “If one practices morality, morality, it will be
others’ wealth or possessions by negative
quite easy to enter the spiritual life.” life.” Therefore, it
means of oppression, robbery and cheating will
is imperative to beneit others through our body, body,
consequently ripen in oneself, despite the fact
speech and mind with kindness.
that one seems to obtain something at present. As a consequence of this, one’s future will be deprived of wealth and prosperity. Regarding sexual misconduct, adultery has been forbidden primarily among lay people. This is because if adultery prevails, there will be disharmony between couples and one will not get a faithful partner in this life. Also in future lives, one will face negative consequences such as not having a harmonious family and will always always be involved in disputes and hostilities.
Bodhichitta is the root of Dharma. If we are able to generate perfect bodhichitta, then we are approaching the path of liberation. Our bodhichitta should be totally unbiased. If we extend our kindness only to the loved ones close to us by harming those we dislike, this is not bodhichitta at all. Bodhichitta means being compassionate to all sentient beings without exception. Even creatures such as ants also have Buddhanature as their ultimate nature. There is no difference because of size or form. In the
Similarly, if we commit any of the four
teachings it says that as there is no limit to space
non-virtuous actions of speech—lying, slander,
neither is there a limit to sentient beings. Their 45
SPIRITUAL ADVICE number is immeasurable. Hence, we have to
as the ive poisons. These are the main causes
generate bodhichitta focusing on immeasurable
of the extreme suffering that we experience in
sentient beings. If bodhichitta is within one’s
samsara. That’s why our central objective as a
mindstream from birth, it is of course very good.
practitioner is how to get rid of this aflicted
If not, one should understand the necessity and
mind, how we can abandon and eliminate these
importance of bodhichitta and should receive
poisons. In the beginning, it is really dificult to
its vow. Based on bodhichitta, one can receive
generate bodhichitta within one’s mind. But
the Bodhisattva vow either from a holy master
if we constantly contemplate and try to train
or from the body, speech and mind-shrines of
ourselves to adopt all these practices, it will be
buddhas and bodhisattvas. After receiving this,
easier and become like a habit. All buddhas and
we should put it into practice. In this way, the
bodhisattvas of the past were ordinary beings
fact that we are born as human beings becomes
like us at the beginning. They were not born as
something meaningful.
buddhas.
Within our mindstreams, there are many kinds of mental aflictions and among those there are ive main deilements which are known
46
To be continued.......
BUDDHIST TEXTS
A I Nj Nj’ ’ F F T T M M W
Prajna-mula-madhyamika , the major text among the six root Madhyamika teachings of Nagarjuna, teaches about emptiness, the sole path to attain pristine cognition. By learning and contemplating on this teaching, one can generate insight into the reality which is beyond the eight fabricated extremes. extremes. The teaching is described briely through the following summary of its twenty-seven twenty-seven chapters. Chapter One: Analysis of Causal Condition
Chapter Three: Analysis of the Sense Faculties
In this chapter, the main textual outline
This chapter mainly refutes the idea of
teaches on the condensed phenomena of material
those who proclaim the sense faculties, self and
form up to Buddhahood: whatever occasion,
consciousness to be observers that possess an
condition or tenet is unborn of the ‘four extremes’.
independent sensor. They assert the sense faculties
As quoted in the root text, “Phenomena are unborn
and consciousness as the observers of objects
from self, other, both and neither. Whichever
and support their statement by emphasizing an
and wherever the compounded phenomena
Abhidharma text, which shows that there are the
are, there is no birth at any time.” Speciically,
twelve sense faculties of seeing and the object of
Nagarjuna repudiates the Buddhist proponents of
seeing, hearing and the object of hearing, and so
materialism, who assert the birth of matter from
forth. However, Madhyamika disproves the above
others.
assertion of independent and tangible sense faculties, accepting that sense faculties arise due to
Chapter Two: Analysis of Coming and Going
interdependence.
In this chapter, Nagarjuna refutes the existent nature of the act of going, the supporting
Chapter Four: Analysis of the Aggregates
person (the doer), and the commencing activity, activity, in
If we do not analyze meticulously, all that
ultimate reality. The root text says, “Consequently,
we perceive to be pleasant is in reality contradictory.
going, the goer and the action of the goer are
Even
devoid of existence.” Due to the non-existence of
perception, formation, and consciousness—are
these three, it is impossible to have an inherent
not existent in ultimate reality and they are empty
step walking from one point to another by itself.
in nature. Without combination nothing is formed.
Similarly, all phenomena coming from one place
For example, we impute the word ‘body’ for our
to another and going from one edge to another are
physical form, which is comprised of many limbs,
like the relection of a face in the mirror.
hands, head, eyes and so forth. If we split it into its
the
ive
aggregates—form,
feeling,
many parts, then where does ‘body’ go? Thus, the 47
BUDDHIST TEXTS essence of the aggregates of form and so forth is
when the three of these are absent, there cannot
nothing but emptiness.
be any compounded phenomena as such. Thus, the text states that the concept of uncompounded
Chapter Five: Analysis of the Five Elements: Earth, Water, Fire, Wind and Space
phenomena too will cease to exist, showing every appearance of phenomena to be illusory.
The idea of investigating investigating the ive elements is to make sure that everything is not permanent
Chapter Eight: Analysis of the Doer and Deeds
but emptiness. Here is the way one can examine
In this chapter, the introspection is
the ive elements: Before the characteristic of
about the doer and deeds. When the Buddhist
space, there doesn’t exist even the slightest space.
proponents of ‘true existence’ state that there
If space appears before its characteristic, then
is an intrinsic phenomenon in ultimate reality
there wouldn’t be a characteristic. But there is
by accepting the presence of ‘doer’ and ‘deeds’,
nothing without characteristic anywhere, and if
Madhyamika proponents strongly refute that
there is nothing without characteristic, then where
statement. This chapter proves that there are no
does the characteristic it in? Likewise, the same
‘doer’ or ‘deeds’ as such when examined in depth.
logic may be applied to the analysis of earth, water,
The concept of ‘doer and deeds’ only exists in the
ire and wind.
conventional sense, which is based on the state of interdependence.
Chapter Six: Analysis of Attachment and Desire In this chapter, Nagarjuna refutes on the
Chapter Nine: Analysis of Pre-existence
ultimate level the existence of the aggregates,
In this chapter, Nagarjuna refutes the idea
constituents and elements, which are the supports
of some Buddhist proponents of ‘true existence’
of aflictive emotions. The same logical reasoning
who establish ‘self’ as something substantial. In
is applied as before to refute the acceptance of
order to see, hear, feel and so forth, they irmly
substantial and concrete attachment and desire by
believe the self to be the real enjoyer or benefactor,
non-Buddhists and some Buddhist proponents. proponents.
which exists before everything else. But again with the same application of Madhyamika’s valid
Chapter Seven: Analysis of Birth, Existence and
reasoning and analysis as before, the conclusion is
Disintegration
drawn that there is no substantial self or enjoyer in
This chapter analyzes birth, existence, and
the ultimate sense.
disintegration. Every compounded phenomenon goes through these three stages. However, with
Chapter Ten: Analysis of Fire and Firewood
critical examination, Nagarjuna points out that
This chapter speciically analyzes ire
these are just designations in the conventional
and irewood, and declares that they don’t exist as
sense without any intrinsic object. He also
one or distinct in nature, which implicitly negates
concludes that by negating ‘birth’ in the ultimate
the inherent existence of self and phenomena as
sense, the other two are negated naturally and
support and that which is supported. Nagarjuna
48
BUDDHIST TEXTS refutes such wrong views, which contradict
through delusion like a mirage. Yet, the nature
the profound meaning of dependent causation
of conventional things is primordially empty or
that is beyond the boundary of permanence or
devoid of self-nature, when analyzed meticulously.
annihilation. Chapter Fourteen: Analysis of Contact Chapter Eleven: Analysis of Cyclic Existence
In this chapter, non-Buddhists assert
This chapter teaches the non-existent
that the nature of phenomena exists because
nature of cyclic existence by examining its
the phenomena of meeting or contact can be
beginning, middle and end, and showing the
shown. Depending on sight and physical form,
absence of birth, aging and death. Thus, it
consciousness emerges. When these three come
absolutely negates the inherent existence of the
together, they give give rise to contact. Nagarjuna Nagarju na refutes
wandering self which doesn’t accord with the law
this by pointing out that the nature of phenomena
of cause and condition. Therefore, Therefore, the nature of all
itself is nonexistent. Therefore, contact is illogical
dependent phenomena is empty in ultimate reality
through the analysis of subjectlessness or through
and is like magical illusion in the conventional
reasoning whether there is the same or a different
sense.
substantial entity. If contact were established either with the same or a different substance, then
Chapter Twelve: Analysis of Suffering
there should be beneit for both.
In this chapter, non-Buddhists and some Buddhist proponents of ‘true existence’ argue that
Chapter Fifteen: Analysis of Natural
the inherent self exists because it experiences the
Phenomena
suffering produced either by itself, other, both or
In this chapter, the nature of all phenomena
none. However, Nagarjuna refutes that these four
is irst asserted to exist because it arises by relying
extremes have never existed, just like a lower in
on causes and conditions. But, to rely on causes
the sky. Everything is just mere appearance, like
and conditions is illogical, since the causes and
a magical illusion based on interdependence, as
conditions themselves are like lowers in the sky
explained in chapter eight.
(which are nonexistent). Lord Buddha stated that all phenomena emerge from interdependent
Chapter Thirteen: Analysis of Compounded Phenomena
origination. Thus, non-substantial phenomena also arise due to substantial phenomena.
In this chapter, Vaibhashika adherents argue that if functional phenomena are empty
Series to be continued...
and devoid of self-nature, then that would be a kind of criticism of all conventional things. They have a distorted way of understanding emptiness
Padma Mani Translation Translation Committee - NNI
as mere nothingness, like a rabbit’s horn, which is nonexistent. Nagarjuna refutes this by proving that every phenomenon we perceive arises 49
INTERVIEW
I V K J K
Khenpo Jigme Kalsang (KJK): Modern education is not necessarily important for renunciation and realization but it can be a good medium to spread Buddhism. When I was in my seventh year [of shedra], Kyabje Drubwang Lama repeatedly told me to study English and spread Buddhism in Western countries. He even managed to secure me an Indian passport but due to lack of interest in learning English, I could not fulil fu lil His Holiness’ command, which I still regret. PT: These days, various diseases, famines, conlicts, and natural disasters are taking place in this world. Are these because of wrong conduct or the absence of dharma? Or is there any other reason behind them? Please express your view. Palyul Times (PT): Tashi Delek! Khen Rinpoche,
KJK: In my view, these calamities are taking
with our humble greetings, we would like to
place because of causes such as engaging in
request you to grant an interview for the Palyul
non-virtuous
Times magazine for this year’s publication. It is
communities as a whole, and conditions like
an annual English publication we produce from
the lack of love, compassion and bodhi-mind
the Ngagyur Rigzod Editorial Committee. The
in those evildoers. Also, there are disturbances
magazine contains a general introduction to
in the equilibrium of external and internal
dharma, descriptions of sacred Buddhist sites,
natural elements due to the evolution of the new
biographies, events at Namdroling and exclusive
scientiic era. In brief, these may be the causes of
interviews with the senior Rinpoches and
such suffering.
activities
by
individuals
and
khenpos of this th is monastery. monastery. PT: What do you think is the cause and condition PT: For a Buddhist practitioner, how important
for Buddhism pervading in Western countries
do you think it is to study the topics of modern
these days? How do you see their devotion and
education?
understanding in Buddhism?
50
INTERVIEW KJK: Buddhism is rapidly spreading its wings
KJK: It is very dificult to ind someone these
towards these countries because it is pure from
days like those noble beings of the past who, from
the point of view of the three-fold scrutiny [to
the beginning, led their lives without separating
analyze by bare perception, to analyze by valid
from the practice of hearing, relection and
inferential cognition and to analyze by spiritual
contemplation. So for beginners, one should
authority], it has noble advice on refraining from
divide one’s life into three stages: in the irst,
doing harm to others from its base and beneiting
generate wisdom in yourself by studying the
others from its base as well, and it is the teaching
sutras and tantras; in the second, beneit others
which shows that everything evolves from
through teaching the knowledge that you have
the cause and effect of our own actions rather
gained; and in the third, bear in mind that you
than believing in a particular creator. There is
should accomplish the method of meditation
also the condition of trust and interest having
in a hermitage on whatever you deduced and
been induced in the minds of practitioners by
understood from the teaching. Further, you
authentic masters who hold the noble altruistic
should have faith and pure perception to your
intention of beneitting others, introducing
teacher and the Three Jewels. Be compassionate
them to the perfect essence and principles of
to all the motherly sentient beings and believe
Buddhadharma.
in the irreversible law of cause and effect even
The faith and understanding of the foreign disciples depend on the teachers of their centres who guide them. If the teacher is someone who is realized and with the motivation to beneit others, then that would be helpful in generating faith and understanding.
though the physical and spiritual world changes in the course of time. Place particular emphasis on the lives to come after this one. And, if you follow the practice of awareness with a sense of contentment regarding modern accessories, you will not only be able to behave according to what to adopt and abandon, but also be a genuine
PT: Khen Rinpoche, what is your view about the
practitioner.
pros and cons of modern economic development on Buddhism?
PT: As you have been working sincerely in propagating the Buddhadharma, how is your
KJK: KJK: I greatly feel that modern economic
experience?
development has been a factor in beneitting the building of temples and enhancing the necessities for the sanghas’ day-to-day life. But spiritually, it is a harmful factor in terms of practising the Buddha’s teaching of scripture and realization, especially for realizing the essence of teaching.
KJK: I have experienced that if we want to serve the Buddhadharma and sentient beings with our utmost ability, we should have motivational principles such as suppressing the partiality between self and others, and abandoning the attitude of pride and selishness. Thus, if one
PT: If one wants to be a genuine practitioner, what kind of motivation and conduct one should have?
supplicates one’s guru and the Three Jewels, and acts without hypocrisy, there will be no obstruction in serving them. Particularly, while 51
INTERVIEW spreading the Buddhadharma, if one thinks only
avoided and taken up. Especially nowadays, this
of gathering disciples rather than thinking of
is the time of the increasing condition of outward
one’s guru’s noble instructions and the time of
mundane diversions and inward inattentiveness.
uncertain survival of the Buddhadharma, that
Hence, one should persevere with one’s body,
would not be at all signiicant.
speech and mind, all the time hearing, relecting and contemplating.
PT: In the 21st century, what qualities does one need to have in order to start their dharma
PT: We would like Khen Rinpoche to share your
practice?
suggestion regarding the Palyul Times magazine.
KJK: Sentient beings are born uncountable times
KJK: I wish that this magazine would be
from beginningless time until now. It is certain
the condition for awakening the connection
that in one of their past lives, he or she must
and karmic tendencies with dharma from
have made some connections with the sangha
beginningless time of all beings, and in helping
community. Circumstantially, whenever their
those who have already joined the dharma
connection and karmic tendencies with dharma
tradition to become genuine practitioners.
awaken, at that time they will unconditionally
Moreover, it should have as its main quality
wish to take part in dharma practice and this is one
clarifying the essence of Buddhism. In addition,
of the most important requisites they should have
I think it would be far better if we could publish
when they irst enter dharma practice. For these
the magazine in Chinese too.
beginners, they have to start in accordance with noble worldly attitudes and conduct regarding the practice of abstaining from harming others and beneiting others till whatever should be
Lastly, I would like to thank the Ngagyur Rigzod Editorial Committee for giving me such a wonderful opportunity to share my views in t his year’s publication.
May the Buddhadharma continue to lourish forever! May the precious Dharma-holders live for a th ousand eons! May peace and happiness prevail in the th e world! Rigzod Editors
52
PERSONAL ACCOUNTS
Rz R L
I
would like to share my thoughts relecting
Bhutanese have termed ‘gross national happiness’. happiness’.
on the reality of life from the different levels
It would be very dificult for any country to carry
of beings’ mental dispositions, in ascending
on without laws and rules from generation to
order. The continuum of consciousness between
generation. Thus, regulations are an integral i ntegral part
birth and death occurring in living beings with
of human civilization. Understanding such norms
the support of vital wind-energy and substantial
and adopting them with perpetual acceptance is
causes is called life. The existences of lives are
the realization about life in its mundane aspects.
distinguished by their common distinctive characteristics and habitual patterns. Thus, possessing varied life-patterns, all sentient beings are grouped into six classes—gods, demigods, human beings, animals, hungry ghosts and hell beings—according to Buddhist teachings. All sentient beings have some common propensities to sustain their life-force depending on their external realms. Regardless of being rational or irrational, all the beings of the three lower realms and the three upper realms have the inborn tendency to experience happiness and suffering. To some extent, every creature has the natural ability to carry out their lives and bring up their offspring under certain circumstances. Understanding this context is the realization
To have a clearer understanding about reality, one has to realize the co-existence of
interdependent
phenomena
and
their
consequences, which bring an infallible impact on sentient beings and their environment. In this regard, one has to have proper insight to know about the causes of suffering and look for the ways to overcome it through certain methods like not committing any actions with harmful intention towards others directly or indirectly. Due to one’s harmful actions, others become direct victims of suffering, and indirectly the doer sows the seeds to bring irreversible fruition to oneself either in this life or in future lives. Hence, abstaining from non-virtuous action in all circumstances is the realization about life in its greater scope.
about the reality of life on the most basic level. It is very important to cultivate good From the mundane perspective, human beings have the intelligence to analyze what are righteous norms and what are not according to their ethics. Here, ethics means to abide by the laws of the country which are enacted for the
motivation. We must know that every sentient being seeks happiness and does not wish to suffer, suffer, just like oneself. This realization about the reality of life is the sublime path followed by the bodhisattvas.
well-being of its people and to achieve what the 53
PERSONAL ACCOUNTS The reality of life on the ultimate
a perfect state of mind through wisdom and
level concerns the union of pristine wisdom
compassion which are devoid of non-virtuous
and
intent.
luminous
compassion,
which
is
the
unsurpassable means to beneit oneself and
Lopon Sonam Rinchen
others spontaneously. Here one has to maintain
NNI
A C C T T B D D A
E
veryone says it’s the time of degeneration.
the notorious two world wars of the twentieth
Yes, I believe the degenerate age will be
century. century. Can you imagine how many beings might
here sooner or later as Guru Rinpoche
have suffered at that time? Certainly thousands
prophesied
in
his
Seven
Chapter
Prayer,
Spontaneously Accomplishing Wishes: “In the
of millions of innocent beings suffered due to lack of education about love and compassion.
degenerate age of strife, in the last ive-hundred years, all sentient beings will be beleaguered by the gross deilement of the ive poisons.” Also in other Buddhist texts, they mention our generation being in the degenerate time. However, I irmly wonder if the present century is the degenerate time. Once
His
Holiness
In the best cases, different kinds of revolution took place in order to make th e living peaceful and happy in the past. But most of them failed or were left incomplete. Now the world is completely different. It is glued with so much mutual friendship and freedom, and formed as one home like never before. The present
Padma
Norbu
world is reformed with education, the root of
Rinpoche said, “I think it’s our best time instead
all phenomena. Therefore, how irrational would
of the time of degeneration.” degeneration.” We are in the perfect
it be to say that we are living in the degenerate
time where we have all the causes and conditions
time?
to practice Dharma. When I say practising Dharma here, it doesn’t only mean wearing robes and becoming monks and nuns. I mean cultivating unconditional love and compassion through education. During past centuries, it was said in the histories how rare and dificult it was to get such education. The world was under the threat of civil wars, in conlicts of race and religion, suffering from holocausts and most of all from 54
Abraham Lincoln once said, “Every generation seems to think that the next generation is slowly going to hell in a hand basket.” So, it’s our mere notion and ludicrous to say that we are living in a degenerate age. Sometimes I am so overwhelmed by the nascent monasteries and yoga centres sprouting up that were hardly seen anywhere in the past.
PERSONAL ACCOUNTS Quite recently we have seen people protesting
to
ban
festivals
that
such as smartphones, computers, automobiles
include
and so on. Everything is made easy and reliable
slaughtering of animals in some places which have
for us like never before. A few months ago I
been practising this for a long time. Volunteers
went to meet my wonderful friend Macson, the
from all around the world came to help during
irst Christian monk I ever met. The name of
the times of disaster like the deadly earthquake
his church is Pushpa Ashram, which is located
in Nepal and the Malaysian plane crash. Friendly
on the outskirts of Mysore, south India. I was
world cup games, and the proliferation of NGOs
surprised when I saw the gate of the church
and charities are some of the inspiring good
and asked him in confusion, “Is this really your
examples of harmonizing our world.
Christian monastery or am I going into a Hindu
I think this is all done only with the motivation of what we call four immeasurable thoughts in Mahayana Buddhism. We as a whole world are contemplating and putting into practice the four immeasurable thoughts unknowingly or knowingly. Immeasurable love, compassion, joy and equanimity are practiced by having the mind to help clear other nations’ problems, praying for the happiness of other nations, rejoicing in other nations’ success, and participating together
temple?” He replied instantly with smile, “Every new visitor gets confused like you and later they appreciate the idea of keeping harmony between different religions which is why we deliberately built our main gate with a Hindu architect.” He added that nearby Hindus also used to visit the church and pay their respects. This entered my ears like a longing man hearing the awaited three words from his dream girl. It illed my heart with immense joy.
with cooperation respectively. I have seen many
John Milton said in his poem Paradise
Indian non-Buddhist tourists visiting the Golden
Lost , “The mind is its own place, and in itself can
Temple (at my home in Namdroling Monastery,
make a Heaven of Hell, a Hell of Heaven.” So it’s
south India) for the last nine years. I asked one of
in our mind to make a beautiful heaven to live
the Muslim couples their reason for visiting the
upon. Let’s fulil our common goal of achieving
monastery. They happily replied that they just
happiness in the world and make it a beautiful
felt peace and calm visiting places like the Golden
place to live. Let us all educate ourselves and
Temple.
unite together as members of one home, respect Due to the advancement of science
and technology, machines are being invented for the sole intention of making our life easy
all religions, cultivate love and compassion, and inally be “a charlatan trying to breach the degenerate age”.
Lopon Pema Wangdak NNI
55
PERSONAL ACCOUNTS
K M
M
other, Mama, Mom and Mummy are
bodhichitta, which we should contemplate in this
some of the precious words that we
pattern: Whether they are hell beings or hungry
use to call our beloved mother. What
ghosts, humans or animals, demi-gods or gods, at
we all know is that however disrespectful and
least once all beings have given birth to us, and
bad we behave towards our mother, or however
when they gave birth to us they raised us with
wrong the decisions are that we make in our life,
the utmost care, just like our present mother
she will still love us unconditionally just the way
does. Therefore, we should feel their kindness
she always does. She is the one who is, and will
and, seeing that they now suffer in the different
always be, there to comfort us when everything
lower realms, an unbearable sense of compassion
turns bad; we can always count on her. her. She is the
should be aroused within us. Subsequently,
one who thinks of feeding us before extinguishing
we should develop the altruistic intention of
the lame of her own hunger. She is the one who
‘making them free from the ocean of suffering’.
dresses us with the most beautiful, good quality
Then there comes the question: “How?” Being
clothes but doesn’t even buy anything new for
trapped oneself in the net of samsara, we lack the
herself. Her love never fades away and her heart
ability to free even ourselves from its unbearable
is as bright as a shining diamond, as deep as an
suffering, let alone other beings. In order to gain
ocean and as vast as the sky. There is nothing
that ability, we irst need to get ourselves free
like a mother’s love for her child in this world.
from samsara and attain Enlightenment. Keeping
It knows neither low, nor high and is spread
this in mind, think about the consequences of
evenly to all her children. Therefore, a mother is
your own virtuous deeds you have done in the
considered to be the kindest person on earth.
past to get this most rare opportunity to meet
In my opinion, I don’t think a mother’s kindness can ever be fully repaid. Perhaps that is all the more reason to adopt the practice of reciprocated kindness. I would say not to feel obligated to spend a lot of money to impress your mother. mother. Instead, spend time with her and by showing your energy make her feel that you love and care about your mother a lot.
the Buddhadharma and the leisure to practice it. Thinking thus, make the commitment from now onwards, “I am dedicating my entire life to the attainment of Enlightenment for the sake of all the motherly sentient beings.” Thus, one will generate bodhichitta in oneself. I dedicate all the merit to my motherly sentient beings of the six si x realms.
In dharma texts, there are references of sentient beings having been our mothers. It is referred to solely in order to cultivate 56
Loponma Kunzang Paldron NNNI
PERSONAL ACCOUNTS
N Nz
L
ove and care exist not only within
meeting. It amazed me since it wasn’t what I
mankind but are also seen among animals.
expected to happen. This is unusual between
Regarding this, I would like to share a real
different species of animals. From that day
story that I came across, between a dog and a
on, they became good friends, perhaps more
cat. It was in the year 2000, when my elder sister
like brothers, and many neighbours saw them
brought a puppy home that my mother named
walking together along the way from my home to
Norzang. We used to feed him with cow milk
the monastery.
until he grew strong enough to guard our ield at night and house when no one was home. And at my uncle’s monastery, located a kilometre from my house, Norbu the cat was raised and he was my pet ever since his birth.
Norbu and Norzang used to share one plate and eat together. I noticed them many times eating and sleeping together and enjoying friendly moments with each other. other. First Norzang would go to the balcony and curl up in a ball-
I spent my weekdays in the monastery
like position with his paws under his neck. After
studying and came home on holidays to help
awhile Norbu would follow and sleep in the
my parents. Once Norzang followed me to the
middle of the curled body. In one incident,
monastery. When I gave food to Norbu, I was
Norzang was badly injured when he got bitten on
astonished to see that he didn’t even try to chase
his left leg by other dogs and couldn’t come to the
away Norzang who came and ate all his food
monastery. At that time Norbu would go to my
while he was trying to have it. Instead, he kept
home to see Norzang and use to show his care for
just watching Norzang eating his food. He then
him by licking his wounds. I was tremendously
embraced Norzang with his soft push as a kind
moved to see such love and care in them.
of lovely greeting to a new friend on their irst 57
PERSONAL ACCOUNTS One day when I was cleaning the
after Norzang died, Norbu was also lost and was
surroundings of the temple, a group of dogs
nowhere to be found. My mother said Norbu
gathered in the grounds barking and ighting.
would sleep at the spot where Norzang used to
Hearing this, Norzang rushed into the scene
sleep. Such was the love and affection between
immediately. When Norzang was about to get
two souls even though they were of different
involved in the group ight, a black dog came
kinds. This experience moved me deeply and
running towards Norzang and started ighting.
made me believe in such stories I heard of before
When Norbu saw this, he rushed there to help his
and after.
friend Norzang who was smaller than the black dog. Norbu lashed out with his sharp sh arp claws at the face of the black dog more than four times and together they managed to chase away the black dog.
It can be concluded that beings are born in different realms because of their thei r own deluded karma, which is led by aflictive emotions. It’s a fact, however, however, that every being without exception has the nature of love and affection, and love is
I felt sad when I went back home for the
the root of compassion, which is ultimately the
irst time since leaving for Namdroling Monastery
mind of the Buddha. Hence, every being has the
three years before. I came to know that not long
nature of Buddha.
The great Omniscient Jigme Lingpa states: The Buddha nature pervades every sentient being; Arouse in the mind the bodhichitta that is so vast and superior. superior. All sentient beings are the cause of Buddhahood without exception; Hence, there is no being who is not the vessel [to receive teachings].
Rinchen Wangdi 9th Year, NNI
58
PERSONAL ACCOUNTS
A F F: : A I R M
T
o talk about anything, there are two levels of
states, “Everyone thinks of changing the world, but
categorization: relative relative and and ultimate. On the
no one thinks of changing himself.” This is exactly
ultimate level, there is no trace of judgmental
what the situation here is.
ideas, they are beyond conceptual elaboration. It is on the relative level that the meaning of the word
‘fault’ can be explained. The term ‘fault’ means an error from which none of us is spared or excused from committing. Everyone has the tendency of making mistakes and
When the Buddha was asked to essentialize his teachings, he said, “To tame one’s own mind is the teaching of the Buddha.” Buddha.” Shantideva also says, “To tame one’s hatred is same as taming countless external enemies.”
has been imperfect in many ways. It is good to be
I have been studying extensively for
critical sometimes, but is it okay to ind only the
many years, and yet I always end up inding faults
faults in others and ignore one’s own? We keep on
in others. The most disheartening part is that I do
seeing defects in others, but in actuality they are
not seem to be able to put my studies into actual
none other than our own images relected in the
practice. Perhaps this is one of the reasons for the
mirror of others’ actions.
practitioners who have failed in their practice.
In this regard, I am reminded of some of the experiences that I have encountered and will be encountering until I am cleansed of all my obscurations. I see something as being not right with my friends whenever I associate with them. They do not seem friendly and supportive. Sometimes, I wish to see some good friends who can make me happy, but I always end up with the same old friends, who seem either more aggressive or innocent than I am. In my pursuit of inding a genuine and compassionate friend, all I could ind was bountiful friends who actually need more help than I do. It is
However, I feel it is a progressive approach to be aware of one’s fault as one’s own projections, which by their nature are devoid of any substantial impurities. I ind the tantric view of ‘purity and equality’ more helpful in my practice. I hope one day I will be able to see all the faults in myself and others as pure and equal in nature. To To perceive them as pure phenomena is not make-believe, but the intrinsic nature of every phenomenon. A Buddhist scripture says, “Objects become pure when the objective senses are pure and stainless.”
the same everywhere and every time for me. One of
Finally, may I become aware of my own
my friends told me that he would be friendlier if he
faults and realize their nature through my own
were accompanied by a nice and perfect friend. Now
relection manifested in the actions of others!
what is wrong here? Everyone wants to be a perfect human being but would not even think of changing
Cheki Dorji
himself in the irst place. To this point, Leo Tolstoy
8th year, NNI 59
PERSONAL ACCOUNTS
B: T S P H
I
t is a universal fact that everyone in this world
suffering is rejoiced in with pure perception and
strives for peace and happiness, irrespective
seen to be endless happiness.
of different views and understanding about it.
Many historic igures such as the Buddha, Jesus, the Prophet Muhammad and many others came to this world and bestowed various teachings about
how to acquire acquire peace and happiness. According to Buddhism, there are two levels of peace and happiness: the temporal peace and happiness of the mundane world and the ultimate peace and happiness of the supramundane world; the latter is achieved by buddhas and bodhisattvas. Temporal peace and happiness is a state free
Every religion plays an important role in strengthening and maintaining humanity’s peace and happiness in the world. Likewise, Buddhism also serves as the spine of the contemporary world by applying the ideas of love and compassion, equanimity and impartiality, forbearance and contentment into practical experience—mainly grounded by the law of cause and effect. In this regard, a question arises: How do these ideas act as the inspirational source of peace and happiness?
from external war, violence and mental distress in which one experiences a perfect environment with an ecstatic joy, whereas ultimate peace and happiness is the state of great bliss achieved through complete realization of Dharma, and it is free from all obscuration—a level at which all
The idea of love and compassion has a profound meaning which is beyond the grasp of common understanding. However, according to the practical account, Buddhism ensures the means and methods to understand the nature of phenomena and its reality by revealing the true
60
PERSONAL ACCOUNTS origin of suffering. Consequently, we restrain
It doesn’t matter if we are Buddhist or
from unwholesome action and adopt wholesome
not; there is always always a consequence for every action
action for the attainment of peace and happiness
done regardless of good or bad. This is similar
in the world. Equanimity and impartiality are
logic to Newton’s third law of motion: For every
how we develop a sustainable practice of calm
action, there is an equal and opposite reaction. reaction .
abiding and stillness within our mind. These
Just like a body and shadow are inseparable, our
practices foster the paciication of our lust, lust , anger, anger,
karmic debts will follow us. Buddhism mainly
pride, envy and so forth. Buddhism is the single
emphasizes the concept of loving kindness
method to motivate these levels of practices.
and compassion as the guiding principle of life.
If the people of the world could adopt the
Regardless of diverse religious backgrounds, if
aforementioned philosophical ideas as profound
one accepts this idea, one would restrain from
commonsense—the
guiding
meaningless actions of body, speech and mind
principles of life—it is very evident that people
and gradually peace and happiness would prevail
would be more civilized and broad-minded in
in the world.
fundamental
accordance with their wiser human instincts and there would be less risk of social demarcation. As a result, everlasting peace and happiness could encompass in the world.
In my perspective, Buddhism is only the way to accomplish a bridge to ultimate peace and happiness. But we are unable to experience the pleasure of the clear intrinsic nature of our
At the cusp of this degenerate age, the
mind because our mind is being stirred up by
world has become unsafe under the inluence
the aflictive emotions. Yet, one can achieve this
of rising violence. Men seize opportunities to
ultimate peace and happiness through purifying
gain recognition, fame and popularity with
our
self-absorbed intentions. These are the main
Buddhism, especially the secret Mantrayana.
factors that increase violence, unfriendliness and
And, when our mind is unbound from aflictive
insecurity in the society. On the other hand, if we
emotions, that state is called the ultimate peace
frame our mind to practice contentment, we can
and happiness. This state can be attained by the
gain satisfaction through what we have and can
meditative stabilization emphasized in Buddhist
decelerate our unending desires. As a result, an
practice.
mindstream
and
through
practising
altruistic intention to perform actions for the welfare of others will be our dedicated practice.
Sangay Tenzin 8th year, NNI
61
PERSONAL ACCOUNTS
D C T
O
ur life is like a stage and we are like the actors on it, who perform different roles in various plays. Without even questioning it, we seem to be enjoying the drama which is framed within the boundary of aflicted emotions and is contaminated by dualistic thoughts. Ignorance is the main
cause of these deluded perceptions and, therefore, we are easily distracted by various objects such as sweet voices, attractive forms, delicious tastes, good smells and soft touch. We are hypnotized by our own negative emotions and are addicted to committing wrong actions, which bring innumerable moments of
suffering in our life. One day, day, as I was looking through my window, I saw a friend of mine with a guitar, guitar, singing, and I was completely taken away by his melodious voice. The way he was playing his guitar was just awesome and instantly I was lost in my own imagination. I thought if I were a good singer and knew how to play musical instruments, I would have performed in front of thousands of people and would rock the show with my mesmerizing voice. I would participate in reality shows like Indian Idol and many others, and gradually I would become famous like the legendary Michael Jackson. I would have millions of fans all over the world and they would call my name in a craze. I would be earning millions and I would have my own bodyguard. I would help the poor who are in need by providing them with free shelter and food to eat. Likewise, I would help whoever comes asking for help. The sun dipped below the horizon and as the dusk was falling, I came back to my senses and it was already 6 P.M. I paused for awhile, and realised that I had wasted two hours in these meaningless thoughts. This is one such mental projection emerging out of countless emotions. If we do not examine our mind meticulously, it will ly around and deceive us in many ways. This is how we are wasting our pre cious time unknowingly. Look attentively! We may ind some remarkably interesting movements in our emotions but thoughts are thoughts and nothing more than effective distractions. Therefore, it is very important for us to observe our silly mind and make good use of it. it . Since all meritorious and non-meritorious actions are marked by the actions of body, body, speech and mind, we must always always be careful with them!
Jangchub Wangdi 8th year, NNI
62
PERSONAL ACCOUNTS
M V M L: N & T
W
hen I was exactly eighteen, even
to carry out ritualistic work and read Kangyur
though I didn’t have the mind of
and Tengyur. Then the misconception arose in
renunciation, the enthusiasm arose
my mind that the conventional knowledge knowledge of the
in me to drop out of school and become a monk.
dharma could be considered equal to modern
I proceeded to discuss this with neighbours who
youths acquiring a vast knowledge of various
had knowledge about the monastic life but they
subjects such as English, mathematics, science,
discouraged me, saying, “The monastic life is ju st
etc.
a waste for children and their future. Only those who remain uneducated and are unable to afford their daily needs go to a monastery. Moreover, Moreover, young people who have a bad reputation in school for such things as being involving in taking drugs, opposing their teachers, parents or their friends, or failing every year, and so forth, are sent to a monastery with the intention of getting them tamed by the monastic rules, teachers and disciplinarians.”
However, my decision to choose the monastic life impressed my parents who approached me to have a further conversation about this matter. They said, “You have chosen a good thing for your life. You have experienced life with us, and now you know how much we are struggling for our livelihood. Being lay followers of the Buddha, without any real knowledge of acceptance and rejection according to the Buddhist view, we are undergoing a lot
Furthermore, when the Buddhist monks
of misery in our life due to the accumulation of
were seen roaming throughout the markets and
non-virtue in our past lives. We are bound to
villages, innocent people like me always tended
face this endless suffering in cyclic existence as
to criticize them. Likewise, I also underestimated
we lack the knowledge of dealing with the eight
them by thinking that the monks who resided
worldly concerns and haven’t abandoned our
in the monasteries just learned conventional
aflictive emotions. So, you are on the right track
Dharma such as engaging in ritual activities like
in choosing a better life.” life.”
making ritual cakes, blowing trumpets, playing cymbals, beating drums, performing ritual dances, memorizing some ritual texts, chanting a few prayers, reciting mantras, etc. After learning a few kinds of these rituals and instruments, they would just head down to the villages and markets
Later, when I was on the cusp of my twenties, I got the opportunity to be a member of the sangha community at Namdroling Monastery in south India due to my karmic connection and the heartfelt encouragement and support of my family. Since the beginning of my 63
PERSONAL ACCOUNTS admission, I was deeply inspired and moved to
year course, they either engage in the three-year
see innumerable monks wearing yellow robes
retreat or go for higher studies equivalent to a
and circumambulating the main temple in the
PhD. If they choose the three-year retreat, they
form of a golden line. Gradually, Gradually, a couple of years
are given the title of Lama upon completion, and i f
passed by and I came to realize that the monastic
they choose the second option, they are awarded
life is not what I thought before as a centre of
the title of Khenpo. After getting these they are
learning only for conventional Dharma; rather, it
shouldered with more responsibility to serve
is a genuine place of learning for all the varieties
the Buddhadharma. In addition, the students of
of knowledge. Furthermore, it is not an easy life
superior faculty also seize the opportunity to
to be chosen by those with inferior qualities. The
learn English and other languages, as well as how
monastic students who choose to enter the shedra
to translate Dharma texts, etc.
mainly study the sutra and tantra teachings of the Buddha, as well as the commentaries written by great Indian and Tibetan scholars. They study Buddhist philosophy in general, poetry, poetry, composition, grammar and the history of Buddhism and Tibet. And they don’t just study these casually, but use their rational minds to enhance their understanding of these texts. They analyze the teachings through discourse, debate and composition like a goldsmith analyzes gold. Furthermore, they also engage in the “nine noble ways of conduct”: explanation, debate and composition; erudition, nobility and excellence; and teaching, practice and action—the higher ways of learning, contemplating and meditation.
Looking back now, I believe that my neighbours, as well as many other lay people, have a distorted way of thinking about the life of monk, saying that it is to be chosen only by people of inferior qualities. The Vinaya Sutra states that in order to become a monk, one should at best have a variety of qualities such as being endowed with all one’s sense faculties, intelligence, good intention, love and compassion, renunciation of worldly possessions, faith in three precious jewels, and so forth. Whether one has these qualities or not, it’s necessary that parents let their children choose according to their interest. Thus, the lay people’s criticism and discrimination towards monks today seems
During their vacation many of the
improper due to these reasons. On the other
monks are involved in one of the three one-
hand, I realize that there is no point in criticizing
month retreat practices—Ngondro, Tsalung and
anyone; since this is a degenerated time, people
Dzogchen—which are the condensed form of the
hardly choose to be monks anymore. However, if
tantra teachings. These practices are also said
someone renounces the worldly life and wears
to be the keys to open the door to omniscient
the monastic robes even just for one day, it is
Buddhahood. After the completion of their nine-
said he or she should be highly appreciated and respected rather than criticized. Dorji Tshering 8th year, NNI
64
PERSONAL ACCOUNTS
M E L O S N
L
ate one night, I was walking under the
moment ago. She ran and entered inside a huge
beautiful moonlight. The city was quiet;
building. I followed her inside.
everyone seemed to be fast asleep. Only
the dogs could be heard barking in the distance. It was strange, I could not igure out how I came here. The only thing comprehensible to me was that I was with a girl whom I believed to be an angel. She was guiding me and I kept walking behind her but we never talked. All of a sudden, a
strong wind blew, blew, the clouds rolled in the sky and it started to rain heavily, heavily, but we kept walking.
There were many people inside the building and it looked like a hospital to me. I searched for the girl in the crowds but couldn’t ind her. I went checking all the rooms and at last I saw her talking to a nurse. To conirm what they were discussing, I moved closer towards them. When she saw me coming, she hesitated but ended up crying on my shoulder. She looked straight into my eyes and said, “Your “Your mother has
I couldn’t see her clearly but could sense
just passed away,” and she cried again. When
the love and care she had for me. She wore a
I heard this, I felt cold inside; the sounds were
white gown and had long hair which was kept
slowly fading away, and I was losing my grip. The
freely down her shoulders. She looked like she
very next moment I fell down unconscious.
was in her teens. We kept walking and after a while we reached near a garage. “Let us wait here until the rain stops.” stops.” With these t hese words she spoke for the irst time. We went inside the garage and as soon as we entered, she disappeared.
After some time, I found myself lying on a bed and there was nobody around me. I tried to igure out where I was, and gradually the dreadful thought of losing my mother came to mind like a luttering scene from a movie. I had a feeling
It was a small garage. The roof was made
that she was taken to the crematorium. So, I got
of thin tin sheets. The room didn’t have windows,
up and rushed to the cremation ground. As I ran
the walls on either side were cemented. It
towards the cremation ground, I could feel my
was dark and suffocating inside. I felt lost in
heart beating very fast. From a distance, I could
this vacant room. I kept on thinking about the
see a few people gathered there and also smoke
mysterious situation I had landed in. Suddenly,
swirling. To To me it felt like the t he last rites were going
a sharp voice from behind spoke to me, “Hurry
on for my deceased mother. I tried shouting
up, the rain has just stopped. Let us run now.”
aloud from the distance but it was all in vain. I
Her voice was instantly recognizable, so I looked
tried running faster but it seemed that my legs
back and saw the same girl who disappeared a
weren’t weren’t moving at all. I couldn’t feel any strength 65
PERSONAL ACCOUNTS in me; I was completely exhausted. I cried like I
back and saw my roommate doing his morning
have never cried before. Soon, it began to rain
prayers. I didn’t utter a word but instead lay
and there I was, lying all wet. I closed my eyes
there on that old bed.
and stayed there for awhile. The rain stopped pouring down and I slowly opened my eyes.
It was nothing but a dream that made me experience my entire life in one single night.
To my astonishment, I saw a wide ceiling with a hovering fan just above me. I heard someone
Tshering Samdrup
reciting the Twenty-one Verses of Tara. I looked
6th Year, NNI
C Contentment is the greatest form of wealth. ~Nagarjuna~
I
n samsara, we all have a very strong desire for
Wise beings like buddhas and bodhisattvas act
happiness and strive day and night to achieve
skilfully. They strive for others’ happiness and
it. Even the little insects we ind around have
get for themselves a sigh of satisfaction when
the sense of wishing to attain happiness and
their intention and aspiration to fulil others’
avoid suffering. But being ignorant about the
desires is accomplished.
genuine way of knowing the truth of the path, we engage ourselves in committing non-virtuous deeds. Due to this, we end up making ourselves the victim of endless suffering in samsara. In this regard, the great Shantideva states:
Most of the people of this era deine happiness as having wealth in their life like having a large house, bank balance, and so on. Even Western authors and scholars of the late eighteenth and early nineteenth century talked
Even having the intention to discard suffering,
about the ‘Science of Wealth’ which deals with
[One] runs only after suffering itself.
the phenomenon of wealth, including the nature,
Due to ignorance, even with the intention of being
cause and creation of wealth by individuals and
happy,
nations. At that time, they did not talk about the
One destroys happiness like an enemy.
real happiness or inner peace that we cannot
This is the problem or misunderstanding that we have in the name of getting happiness. We tend to be helpful and kind to others with
get through wealth. They did not realize that happiness does not come from worldly things but inside of us.
an expectation of getting something in return
According to the experience that I have
and when we do not get it, we suffer a lot.
had in the past two decades, approximately 95%
66
PERSONAL ACCOUNTS of people think that if we are rich in wealth then
[Hence] as far as the things that we get attached to, to,
we have everything. Because of this, mostly people
Abandoning them immediately immediately is the practice of of
sacriice their precious time in earning money.
bodhisattvas.
Some people even take the lives of their father or mother, who are the kindest persons in their life, just for wealth. And some of them engage in killing, hunting, robbery and various other nonvirtuous activities just for the sake of money. In this regard, we can conclude that however much we strive for wealth or materialistic happiness we will never experience real happiness. Instead, our desire to gain more and more will increase rapidly when we possess more wealth. About
There is no limit to desire. This is the reality or nature of it. It is better for us to be satisied with what we have, who we are and where we are. Regarding this, the Buddha says, “When we free ourselves of desire, we will know serenity and freedom.” Having contentment will give us a happy, healthy and wealthy life as well as inner peace. Do not compare yourself with others, otherwise the jealousy will increase and lead to sleepless nights.
this, Gyalsey Ngulchu Thogmed says: Karma Chophel Worldly pleasures are like salty water :
1st Year, NNI
The more we drink the more thirst increases.
V I never know how you know me, I somehow
Whisper to me, soft and gentle, words true and
know you care
clear
I always know we’ll come together in a casual
Unveil what I already know, yet always fail to see
state of affair
I gasp every last breath, swallow every tear
The day guides my way, the night keeps me safe
Offer my sorrow to the echoes, empty out my
I go where the wind blows, through lands high
fears
and low
Let my knees crumble, my open wounds bleed
Sweet spring water in deserts, savory greens on
My heart pulverized to powder, my oneself
rocks
dismissed
Wild horses frequent to visit, crows to guard
Rise up on every mountain, surface from all seas
and watch
Forever Forever I am all that you bestow upon me
My heart, light and open, my mind free f ree I unleash the harness and jump to your safety
Vera (Thubten Palkyi) 1st year, NNNI 67
EVENTS AT NAMDROLING
A N D D
T
he Buddha Era 2559, 17th Rabjung,
with the empowerment of the accomplishments,
Tibetan Royal Year 2142, Wood Female
the butter-lamp prayer, as well as many
Sheep Year started from February 19,
auspicious dedication prayers. prayers.
2015. The whole Namdroling sangha gathered early in the morning inside the Golden Temple and made auspicious prayers for the well-being of all sentient beings in general and for the long life of the Fourth Drubwang Penor Rinpoche, Migyur Dechen Garwang Zilnon Dorje Pal Zangpo, in particular. The New Year celebration was followed by a grand three-day feast for the entire Namdroling family as well as dignitaries from the local area and abroad. On 26th
February, February, the annual seven-day accomplishment practice of Rigzin Thugdrub Palchen Duepa (Mind Practice of Vidyadharas as the Gathering of the Great Glorious One) started with various masked dances, followed by the display of the
According to the noble wishes of the late His Holiness Penor Rinpoche, the ritual of Ratling Phurpa (Vajra Phurpa (Vajra Kilaya Sadhana, revealed reveal ed by Terton Terton Ratna Lingpa) is being conducted inside the Vajra Kilaya Temple daily by about twenty-ive monks from the Dratsang and the Jr. High School, for the peace and prosperity in the world in general, and particularly for the spread of Buddhadharma and the longevity of living Dharma masters. In addition, the regular rituals of offering to the Guru, Deva, Dakini and Dharmapalas are being performed on the tenth days of the waxing and waning periods of the moon every lunar month by all the monks of the Dratsang and Jr. High School, from class four and above.
great thangka of Guru Padmasambhava on 28th February and Amitayus on 5th March. The accomplishment practice ended on the same day
As usual, the one-month retreat began from 8th March. Over ive hundred practitioners undertook
68
their
respective
practices.
His
EVENTS AT NAMDROLING Eminence Gyang Khang Khentrul Rinpoche
Gyang Khang Khentrul Rinpoche. They mainly
bestowed
Ngondro,
performed Nyingthig Solkha Solkha (offerings to the
Khenchen Tsewang Gyatso on Tsalung, and
Dharmapalas according to Chittatilaksadhana), Chittatilaksadhana),
Khenchen Pema Sherab gave teachings on
10,000 Dugkar Chogdrubma (Skt: Sitatapatra
Dzogchen practice.
uttamasadhana), 10,000 recitations of Mipham
teachings
on
Namchö
On 28th April, the annual ive-hundredthousand preliminary practice accumulations started. Over one hundred monks and lay practitioners undertook the practices from 7 A.M. to 9 P.M. daily for six months. They practiced prostration
together
with
reciting
Refuge
Vows and generating bodhichitta, followed by mandala offering, Vajrasattva visualization and
Rinpoche’s Duengen Nerig Kunjom (Mipham Rinpoche’s text called “Pacifying All Kinds of Diseases in the Troubled Troubled Times”), and 1,000,000 recitations of the Lion-faced Dakini’s Reversing Ritual. Ritua l. Later, on 25th May, May, presided over by Gyang Gyan g Khang Khentrul Rinpoche, Namdroling’s monks and nuns offered prayers to the dharmapalas. The 44th Kama Drubchod, the Great
recitation, Guru Yoga, and ending with phowa—
Accomplishment
transference of consciousness. The practices are
Teaching, began on 23rd May. On that day, the
done according to the teaching of Namchö Cycle
Tsa Cham (Root Cham (Root Ritual Dance) was performed as
(revealed as “sky treasure” by Terton Migyur
an initiation prior to the Drubchod. The actual
Dorje, and taught to him by Avalokiteshvara).
accomplishment ceremony took place from 27th
Venerable Tulku Chödar looked after the
May to 2nd June. This Drubchod was conducted
practice by bestowing the oral transmissions and
on the basis of seven different mandalas: the
instructing the retreatants. The practice ended
Mandala of the Sutra Practice of the Great
on 3rd November, coinciding with the day of Lord
Gathering, the Peaceful and Wrathful Magical
Buddha’s Descent from Heaven.
Net, the Union of the Buddhas, the Yangdag
On 3rd April, the anniversary of the irst Kalachakra teaching at Amaravati, the faculty members of Namdroling offered the long-life prayer of the Three Jewels—symbolized by a statue, stupa and scripture—to H.E. Choje Ayang Rinpoche of Thubten Shedrub Jangchub Ling Monastery, Bylakuppe, for his longevity and for the enhancement of his dharma activities till the end of samsara.
Ceremony
of
the
Kama
Heruka, Rongzom’s tradition of Vajrakilaya and the Six-faced Yamantaka. On the morning of 28th May, the great painting of the Buddha Shakyamuni was displayed. During the ceremony different
ritual
dances
were
performed
consecutively. These were the Garcham Garcham on 31st May, and Rolcham Rolcham (dance with cymbals) and Throcham Throcham (the wrathful dance) on 1st June. The last day involved a ire ritual of the four activities—pacifying, increasing, magnetizing
On 1st and 2nd May, the Namdroling sangha performed a two-day ritual for the wellbeing of Namdroling as well as for the beneit of sentient beings according to the prophecy by H.H. Dodrub Rinpoche at the request of H.E.
and subjugating—to pacify the diseases, evil spirits and fears; increase lifespans, merit and wealth; magnetize the three realms (desire, form and formless) and the three existential worlds (the nether world of nagas, the surface world 69
EVENTS AT NAMDROLING of humans and the upper world of gods); and to
The 45-day Summer Retreat practice
subjugate harmful enemies and obstacles. The
started from 1st August. Around 600 senior
empowerment of the accomplishment practice
monks from the Dratsang and Junior High School
was granted to all devotees in the afternoon,
attended the rituals of Nyingthig Solkha, Solkha , Namchö
and in the late evening, inspirational prayers
Solkha, Solkha, Karling Zhithro, Zhithro, Ratling Sengdong, Sengdong, Ratling
such as the butter-lamp prayer, dedications
Tsechog and Tsechog and Ratling Phurpa. Phurpa. These rituals were
and extensive prayers of auspiciousness were
performed each week respectively inside the
chanted with muniicent offerings of butter
main temple.
lamps, incense, lowers, spiritual songs and the music of ritual instruments. Likewise, the Mahakala sadhana was conducted from 27th May by about one hundred lamas, tulkus and monks inside the Zangdog Palri Temple. The
From 2nd October, the whole Namdroling family were given a three-day picnic in front of Jr. High School after returning of their Eminences Gyang Khang Khentrul Rinpoche and Mugsang Kuchen Rinpoche.
ritual ended successfully with the three ferocious activities of subduing, scorching and casting out the enemies of dharma.
In January, 2016, the Namdroling monks and nuns will attend the 27th Annual Nyingma Monlam Chenmo—the Nyingma World
On 31st May, at 7 P.M., chaired by H.E. Gyang Khang Khentrul Rinpoche, the president of Namdroling Monastery, in the presence of the whole monastic community, the annual accounts of the Dratsang, Monastic School, Institute and Nunnery were read out by their respective treasurers. His Eminence praised all the staff for their great service and achievements and bestowed precious advice to the gathering.
Peace Ceremony—in Bodhgaya, Bihar. After the ceremony, ceremony, they will come back to the monastery and perform the ritual of Karling Zhithro (Karma Lingpa’s Treasure Teaching on Peaceful and Wrathful Deities) and Yangsang Ladrub (Innermost Profound Guru sadhana) along with extensive offerings to commemorate the 657th mahaparinirvana anniversary of the Omniscient Longchen Rabjam on 26th January. The monks of
On 3rd June, the annual robe distribution
the Institute will also give a religious discourse
to the entire Namdroling family was conducted.
and engage in debate. From 3rd February, the
H.E. Gyang Khang Khentrul Rinpoche distributed
ive-day Gutor ritual—in which ritual cakes are
robes to the senior monks in the morning, to
thrown on the 29th day of the twelfth month of
junior monks in the afternoon and to the nuns in
the lunar calendar to ward off evil and obstacles—
the evening in front of the Zangdog Palri Temple. Temple.
will commence with the rites of Kagyed (Eight
On 16th June, the Namdroling monks and nuns made long-life prayers for His Holiness Jadral Rinpoche from 3:30 to 5 P.M. by reciting Sampa Lhundrub (the Wish-Fulilling Spontaneous Pith Instruction) and Barche Lamsel (the Prayer for Clearing Away the Obstacles from the Path) inside the Golden Temple. 70
Heruka sadhana), Sengdong Sengdong (ritual of the Lionfaced Dakini), Ratling Phurpa and Phurpa and Gurdrag (ritual Gurdrag (ritual of Wrathful Padmasambhava). The ive different masked dances of the Gutor along with t he ritual of throwing ritual cakes will be carried out on 7th February. Ratna Lingpa’s ritual of procuring long life will be conducted on 8th February. February.
EVENTS AT NAMDROLING
71
EVENTS AT NAMDROLING
72
EVENTS AT NAMDROLING
Y R’ H O C
T
he late His Holiness the Third Drubwang
reincarnation, Chogtul Khenchen Sangye Tsering
Padma Norbu Rinpoche, Jigme Thubten
Rinpoche, on 4th April, 2015. Yangsi Rinpoche
Shedrub Chökyi Drayang Pal Zangpo’s
also received the Refuge precepts and a long-
hair-cutting
ceremony
was
performed
by
life empowerment. Currently, Yangsi Rinpoche
Khenchen Ngagi Wangpo and he received many
is being educated under the supervision of His
auspicious empowerments to be able to turn t he
Holiness Karma Kuchen Rinpoche and other
wheel of Dharma, and to regain all his wisdom
appointed khenpos as Yangsi Rinpoche’s personal
and realization. Similarly, the fourth Drubwang
attendants. Great Nyingma masters like H.H.
Padma Norbu Rinpoche, Migyur Dechen Garwang
Dodrub Rinpoche and H.E. Domang Yangthang
Zilnon Dorje Pal Zangpo’s hair-cutting ceremony
Rinpoche visited Yangsi Rinpoche this year and
was also performed by Khenchen Ngagi Wangpo’s Wangpo’s
bestowed upon him long-life empowerments.
N Eqk P S
I
n the midst of the th e destruction and tragedy that
relief as well as to repair destroyed temples and
this year’s disastrous earthquake caused to
stupas. Also, Rinpoche made a request to all
many parts of Nepal, the Namdroling sangha
the khenpos, lopons, tulkus, lamas, monks and
paid deep tribute to the victims that included
nuns of Namdroling who are currently residing
more than 9,000 lives lost, and injuries to over
in various parts of Nepal to help the victims
23,000. The earthquake occurred at 11:56 NST
to whatever extent feasible. Accordingly, the
on 25th April with a magnitude of 7.8M w/8.1Ms
members of the Nepal Palyul Nyingma Society,
and a maximum Mercalli Intensity of IX (Violent).
Thegchog Wodsal Palyul Chöling Monastery and
Hundreds of thousands of people were made
many other Palyul monasteries of Nepal worked
homeless, with entire villages lattened across
in relief campaigns to provide food, shelter
many districts of the country. Aftershocks were
and medicines. The Nepal Buddhist Nyingma
strongly felt in various parts of Nepal as well
Association and the Nepal Palyul Buddhist
as in northern parts of India for the next few
Society organized dedication prayers on 6th
months. H.E. Gyang Khang Khentrul Rinpoche,
June, in Kathmandu, near the Baudhanath Stupa,
the president of Namdroling Monastery, Monastery, donated
for the victims of the earthquake.
1,000,000 NRS for humanitarian earthquake 73
EVENTS AT NAMDROLING
S W L R R C C
S
amten Wodsal Ling Retreat Centre was founded on 3rd June, 1985, Wood Ox year, by H.H. Penor Rinpoche for the monks to extensively practice meditation. This year, the 9th three-year retreat concluded successfully as scheduled. This 9th retreat started on 31st May, 2012, and inished on
20th July this year, coinciding with the Buddha’s irst turning of the wheel of Dharma. There were 36 retreatants—2 khenpos, 1 tulku, 11 lopons and 22 senior monks. All the practices followed were from the treasure teachings of great Nyingma masters. Khenchen Pema Sherab gave extensive teachings on these practices before and during the retreat. A new group of monks has already settled in for the 10th three-year retreat; however, the construction inside the retreat area is ongoing due to the increased number of practitioners.
H.H. 14 D L’ L’ 80 80 B B C C
O
n 6th July, H.H. the Dalai Lama turned 80 years old. For this auspicious occasion of his successive spiritual journey, the faculty members of Namdroling Monastery held a gathering and decided to perform prayers for his continuous dharma activity around the world. For this event, the
Namdroling nunnery accumulated 100,000 Tara prayers on the 18th, the monks of the Dratsang and Jr. High School performed Ratling Phurpa on the 19th, the students of NNI recited the whole Kangyur on the 20th and all the monks and nuns of Namdroling undertook the long-life prayer according to Terton Ratna Lingpa’s Tsedrub Sangwa Duepa (Amitayus as the Gathering of All Secret Accomplishment Practice) on 20th June. On the actual act ual birthday celebration day, day, the whole Tibetan community-in-exile was given a three-day holiday from 6th-8th July, where people celebrated with various dancing and singing
programmes. programmes. Namdroling monks and nuns also attended the programmes that took place in Sera Lachi. 74
EVENTS AT NAMDROLING
A N N N I
T
he Ngagyur Nyingma Institute (NNI)
various sections inside the monastery such as the
reopened after the winter vacation on
Jr. High School, Nunnery, International Nyingma
23rd March, 2015. The newcomers sat
Dictionary Editorial Committee, etc.
for their written and oral entrance examinations on 23rd and 24th March respectively. This year, 295 students—152 in the preliminary class and 143 in the irst year—enrolled in the Institute. On 27th March, the results of the 2014 annual examination of NNI, the Nunnery Institute and newcomers to their respective institutes were announced by the examination controller of NNI in the presence of Gyang Khang Khentrul Rinpoche, the three seniormost Khenchens and
The courses for the academic year started from 14th April. From 15th to 17th April, a three-day general puja for the welfare of the NNI family was performed. After this, Khenchen Pema Sherab bestowed the full ordination vows upon 102 monks and the novice vows to 232 monks and nuns—151 from Namdroling, 12 from Kagyu Monastery, 46 from Orissa and 23 from Tsogyal Shedrub Nunnery—at the Vinaya Shrine in the Golden Temple.
other khenpos and lopons in the basement of t he Golden Temple. Temple. Gyang Khang Khentrul Rinpoche awarded the mark-sheets to the graduates. To the irst and second position holders from each year he also presented prizes, as well as to the students who had memorized more than 100 pages of the root text from their major subject. The results announcement was followed by speeches from the Khenchens and Gyang Khang Rinpoche on “do’s and don’ts” as well as the importance of education, ways of behaving and dealing with dharma in this degenerate era, etc.
This year, under the supervision of the faculty members of NNI, the second teacher training programme was held inside NNI’s main prayer hall from 3rd to 7th April. The Verses of Prayer to the Eight Noble Auspicious Ones was performed by the presidents of Namdroling Monastery; Chief Guest Ven. Geshe Lhakdor, Director of The Library of Tibetan Works & Archives, Dharamsala; Karma Chungdak, director of Sambhota Tibetan School, Dharamsala; and Khenpo Tandin Sithub, 2014’s NNI president, along with more than 234 senior monks and nuns
This year, 225 qualiied khenpos and lopons were sent to serve the Buddhadharma in various places—83 to Nepal, 57 to Bhutan, 80 inside India and 5 abroad. Thirty-three khenpos and lopons are currently taking care of the NNI students. Also, many lopons were placed in
from their respective institutions. After that, Geshe Lhakdor and Karma Chungdak trained the assembly for the next four days. The main focus of this workshop was how a teacher should plan and distribute the subjects while teaching, bring up or treat the students, etc. 75
EVENTS AT NAMDROLING The 21st April was the annual day for
P.M. Each student from the second, third, fourth,
appointing the staff of NNI. Accordingly, the
sixth and seventh year gave discourses on the
previous workers and staff were discharged and
two truths from Shantarakshita’s Madhyamaka-
new ones appointed to serve in various sections
lamkara, lamkara,
of NNI for a year. That evening, the outgoing
Madhyamaka-avatara-nama,, philosophical view Madhyamaka-avatara-nama
president Khenpo Tandin Sithub and the former
from Vasuband Vasubandhu’s hu’s Abhidharmakosh Abhidharmakosha a, generating
faculty members of the institute shared their
bodhichitta from Maitreya’s Prajnaparamita, Prajnaparamita,
experience of working in NNI for a year and also
and the origination of the tantra teaching from
bestowed spiritual advice to the students of NNI.
Samantabhadra’s
On 26th April, Khenpo Yeshe Dorje, the appointed
during tea-break times. In the evening, all the
president, and the new faculty members of NNI
students of the Jr. High School and the monks of
bestowed spiritual advice to the students.
the Dratsang as well as lay people from nearby
From this year, during Kama Drubchod, 20 NNI monks were selected to perform rituals for the welfare of the NNI family as well as for the NNI sponsors and for the beneit of all mother sentient beings. They performed chagdul (Exorcising Ritual according to Vajrakilaya) on the irst day, Karling Zhithro on the second and third days, the ritual of Medicine Buddha on the
compassion
from
Chandrakriti’s
Guhyagarbha Guhyagarbha
respectively
camps gathered at 7 P.M. in the temple. The programme started with Manjushrinamasamgiti prayers and the assembly was offered tea and sweet rice. After the tea service, the secretary of NNI read out the schedules for the day and all the gathered devotees offered auspicious scarves in front of Mipham Rinpoche’s great painting while reciting his prayer thus:
fourth day, 100,000 verses of Prajnaparamita on
The wisdom of Lion’s Speech (Manjushri) dawned
the ifth and sixth days and Karling Zhithro on the
upon your heart.
last day, dedicating the merit to all living beings
You perfectly accomplished the aspirations of
for their happy, wealthy and prosperous lives. The omniscient Mipham Rinpoche’s
[Bodhisattva] Samantabhadra And carried out the enlightened activities of the the buddhas and their heirs.
Mahaparinirvana Anniversary was initiated at NNI in 1981 by H.H. Penor Rinpoche to
I make supplication to Jampal Gyepe Dorje [Manjushri Pleasing Vajra]!
commemorate the kindness of this great scholar of the Nyingma lineage. This year was his
After this, two students from the third
103rd Mahaparinirvana Anniversary—the 34th
year started debating on Madhyamika. Similarly
celebrated at NNI. It was conducted inside the
students from the second, fourth, sixth and
Golden Temple presided over by the president
eighth years debated on their main subjects for
and students of NNI on 15th June. The Sadhana of
15 minutes each. The ceremony concluded with
Peaceful Manjushri according to the tantra called,
various auspicious and dedication prayers at 11
‘Accomplishing the Supreme Light of Wisdom’
P.M.
was performed and colossal feast offerings were arranged to mark the festive ceremony with the purest devotion and respect from 7 A.M. to 11 76
EVENTS AT NAMDROLING
77
EVENTS AT NAMDROLING During the academic session, various
performed a puriication ritual in the morning.
rituals are performed once a month as the
Meanwhile, the Dratsang’s kitchen organized
spiritual cause for the longevity of His Holiness
breakfast there and the NNI kitchen staff offered
the Fourth Penor Rinpoche, His Holiness Jadral
an extensive lunch to all the monks after they
Rinpoche and other living Dharma masters. Also,
came back.
every Friday evening, various prayers are carried out according to sponsors’ requests. Regular monthly debate competitions are also held between classes.
The annual 45-day summer retreat, Yarney , began on 1st August. More than 375 fully ordained monks and 507 novice monks carried out the retreat. During this period exposition,
On 28th April, Khenchen Pema Sherab
debate and composition competitions were held
delivered a speech to the teachers and students
for the improvement of the monks’ studies. The
of NNI as per the request made by NNI’s standing
ninth year’s selected students, kyorpon, kyorpon, wrote
committee. He talked about the importance of
compositions on topics selected by NNI’s standing
Buddhist education in this degenerate era as well
committee whereas other eighth and ninth year
as about preserving the pratimoksha precepts
students discussed those compositions. Similarly,
like our eyes and heart. Khenchen also spoke
sixth and seventh year students gave discourses
about not being a hypocrite, but rather to make
on Maitreya’s Prajnaparamitra Prajnaparamitra and Mipham
practical use of knowledge in our day-to-day
Rinpoche’s commentary on Samantabhadra’s
lives. He also made a sincere request to all the
Guhyagarbha Guhyagarbha respectively. Likewise, students
monks to devote their life to accomplishing the
from the second, third and fourth year had
noble wishes of H.H. Penor Rinpoche in spreading
their debating test. The preliminary class and
the Buddhadharma and helping others, after
irst year students held various competitions in
completing their studies.
subjects such as handwriting, debating, grammar
On 2nd July, the Universal Incense Offering Day1 was celebrated on a peak called Betapur, Betapur, a few kilometres from Namdroling. This peak is believed to be the place where Nagarjuna meditated during his time; the local government has built more than one thousand stairs st airs to reach
and so on. The results of all the aforementioned competitions were given on 26th September inside the NNI hall in the presence of Gyang Khang Khentrul Rinpoche and faculty members of NNI, the t he Dratsang and the nunnery. Moreover,
Khenpo
Yeshe
Dorje,
the top. Annually, this puja is performed for
the current president of NNI, gave the oral
peace, happiness and prosperity in the world
transmission of the commentary to the Glorious
by offering thousands of prayer lags in the sky
General Sutra of Gathering Intentions Intentions called
on this auspicious day. The faculty members of
the the Radiant Light Rays of the Dawn of Elegant
NNI along with the ninth and ifth year students
Sayings Illuminating the Sun of Yoga to the NNI
and some other students gathered there and
students as well as nuns and other monks from
1 Commemoration of Guru Rinpoche’s subduing the obstrucobstructive deities and spirits in Tibet and converting them to protectors of Buddhism in preparation for the founding of Samye Monastery
78
the Dratsang and Jr. High School every Saturday 1-5 P.M. and Sunday 8-10 A.M. during Yarney.
EVENTS AT NAMDROLING
79
EVENTS AT NAMDROLING
The seminar on the “Unique View and Tenets of the Ngagyur Nyingma Tradition” was initiated last year following the directions of Khenchen Pema Sherab and the standing committee of NNI. This year it was carried out on 15th October, coinciding with the auspicious day of the omniscient Jigme Lingpa’s parinirvana anniversary. Chaired by Khen Rinpoche Yeshe Dorje, ive selected kyorpons kyorpons from the 8th year composed theses based on “The Common Object of Perception” and “Does Madhyamika 80
Philosophy Have an Assertion or Not?” in our Nyingma Tradition. Tradition. Self-study for the inal exams began on 14th November. NNI students will sit for the annual exams which are scheduled to start on 7th December. The inal exams will end by 20th December, 2015. Soon afterwards, the monks of NNI will travel to Bodhgaya to attend the 27th Annual Nyingma World Peace Ceremony, which is scheduled to be conducted from 10th to 19th January, 2016.
EVENTS AT NAMDROLING
T T O L Rj
A
s requested by the members of NNI’s 2014
faculty,
Khenchen
Namdrol
Tsering gave the teaching of Khenchen
Ngawang Palzang’s commentary to The Great Expanse of Space—The Dual Letters from the Great Perfection Lama Yangtig (Guru’s Unexcelled
Innermost Essence) entitled, ‘Sunshine’ entitled, ‘Sunshine’ from from 24th May inside the NNI prayer hall. First, Khenchen bestowed the empowerment of Accomplishment Practice of the Lama called ‘The Sealed Bindu’ to the devotees on its starting day and completed it with various auspicious prayers on 13th April. The devotees made an offering from Accomplishment Practice of the Lama called Lama called ‘The Sealed Bindu’ to to Khenchen as well as a mandala offering to the Three Jewels—symbolized by a statue, stupa and scripture—for the propagation of his dharma activity and longevity. longevity. More than 1,300 devotees including Namdroling’s khenpos, lopons, lamas, tulkus, monks and nuns as well as from nearby Palyul centres and other parts of India, Nepal and Bhutan received this teaching. Khenchen also gave a speech about his plan to give teaching on the Dzogchen chapter from the Treasury of Knowledge in Knowledge in the upcoming year at the same time.
81
EVENTS AT NAMDROLING
N N N R R C (NNRC)
ten-day research workshop (Levels 1, 2
A
presentation on “A “A Brief History of the Collection
& 3) was held at Namdroling Monastery
of Transmitted Ancient Treatises/Teachings”
on July 20–29, 2015. It was organized
(rNying ma bka’ ma’i lo rgyus mdorbsdus ); mdorbsdus);
and hosted by the Ngagyur Nyingma Research
Dr. Orna Almogi presented the history of the
Centre (NNRC), the research unit of Ngagyur
“Corpus of Ancient Tantric Scriptures” (rNying ( rNying
Nyingma Institute (NNI), and conducted by Prof.
ma rgyud ’bum); ’bum); and Mr. Eric Werner offered
Dorji Wangchuk, Dr. Orna Almogi, Ms. Rebecca
some observations regarding the history of
Hüfen, and Mr. Eric Werner of the Khyentse
composition of the “Treasury of Doxography”
Centre for Tibetan Buddhist Textual Scholarship,
(Grub mtha’mdzod ) by Longchen Rabjam. The
Department of Indian and Tibetan Studies,
faculty members, teachers, and students of NNI
Universität Hamburg, Germany. The workshop,
and the Ngagyur Nyingma Nunnery Institute
entitled “Tibetan Buddhist Textual Scholarship:
(NNNI) who attended these talks were fascinated
Means and Methods of Research”, was the fourth
and inspired by the academic nature, form and
of its kind held thus far and a continuation of the
content of the presentations. On Sunday (July 26),
workshop “Buddhist Textual Scholarship and
the four PhD students of the Ngagyur Nyingma
Fundamentals of Academic Research” (March
Research Centre (NNRC), namely, Khenpo Tashi
20–28, 2014) held previously at Namdroling.
Dorje, Khenpo Urgyen Rigzin, Lopon Pasang
Twenty-eight scholars from various monastic
Dargye and Loponma Karma Yangchen, Yangchen, presented presen ted
universities and seminaries in Bhutan, Nepal,
the outcome of their collective research project
and north and south India participated in the
on Rongzompa’s “Establishing Appearances as
workshop. Although Level 1 had not been
Divine” (sNangba (sNangba lharsgrub), lharsgrub), which was followed
initially planned, a condensed beginners’ course
by progress reports of their individual research
was offered to the participants who attended the
projects. The audience was impressed and
workshop as observers. The workshop in general
inspired by these reports. Through witnessing
covered a wide range of topics dealing with both
these presentations, the audience was able to get
the theories and practices of the historical-
an idea of what modern research is all about and
philological study of Buddhist texts and ideas.
came to fully appreciate its value and outcome.
On Saturday (July 25), three members of the team from Hamburg gave talks on their recent research projects: Prof. Dorji Wangchuk gave a 82
They also realized that the four research scholars have invested a tremendous amount of hard work and that they were, after a relatively relatively short period
EVENTS AT NAMDROLING of one year and three months, already able to
Khenpo Choying conirmed the setting up of an
demonstrate an impressive research output.
NNRC-like research centre at Dzongsar Institute
One of the important highlights of the workshop was a meeting―including the representatives of monastic seminaries from South Asia, Prof. Wangchuk and Dr. Almogi of Universität Hamburg, the President of NNI, and
and also offered to host a research workshop in the summer of 2016. Similar plans for setting up research centres were also expressed by representatives representatives from Bhutan. The workshop was, in short, a great success in all respects.
the Secretary of NNRC―that was held to discuss
Reported by Khenpo Sonam Tsewang
the promotion of modern research in the Buddhist
Secretary of NNRC
monastic seminaries of Bhutan, Nepal and India.
4th August, 2015
T P M T C (PMTC)
he new academic session of the PMTC
T
Based on a grammar book series called
this year started on 19th April, 2015,
‘American Headway’, both the senior and junior
with classes conducted by Ven. Konchog
classes studied phrasal verbs, tenses, verb forms
Norbu who was formerly introduced to us by
and tense reviews. Beside this, the latest mode of
Khenpo Sonam Tsewang. Since last year, Ven.
learning practice was on sounds and spellings.
Konchog has been teaching English language to all
Every evening between 8:30 and 9:30, we had
the budding translators of Namdroling and also
reading practice and every Saturday from 8:30
helping the Ngagyur Rigzod Editorial Committee
to 10:30 A.M., our regular class practice was on
in editing their books and magazine articles. The
developing the skill of verbal translation.
three translation classes of Namdroling—two from NNI and one from the nunnery—consist of
At the request of our Khenpo, Mr. Girish Deshpande, an old student of His Holiness Penor
more than thirty students. 83
EVENTS AT NAMDROLING Rinpoche from Pune, arrived on Thursday, 9th
translated the Prayer of Praise to the th e Twenty-one
June and taught us basic grammar, ‘writing
Taras, heart advice of a master, the biography of
bursts’ and public speaking. Among these, the
Dharmakirti and a Jataka Tale for the upcoming
writing bursts were a huge hit, as it was a new
Palyul Times.
method for all of us to improve our writing skills, vocabulary and grammar. Mr. Deshpande was kind enough to devote two weeks of his precious time. At the earnest request from all the students, he returned to our monastery in October for a week to teach us again.
At present, the senior students are compiling English translations of the daily prayers conducted every year at Nyingma Monlam Chenmo (Great Prayer Ceremony for World Peace) held at Bodh Gaya. The project was undertaken with the direction of H.E. Gyang
On 25th July, at the sincere invitation
Khang Khentrul Rinpoche for NMCIF (Nyingma
of our Khenpo, Professor Dorji Wangchuk from
Monlam Chenmo International Foundation).
Hamburg University spoke on the techniques
The junior class students and the nuns worked
of translating Buddhadharma from Tibetan to
on the translation of the beneits of reciting the
English, which all of us found informative and
six-syllable Mani mantra as a translation drill. In
helpful.
addition, the nun translators and the junior class Subsequently, the senior class students
contributed individual articles on personal accounts and also collective articles on the Drepung Stupa and the Fundamental Treatise
monks regularly practice oral translation, public speaking, reading exercises and memorizing dharma terms with the assistance of Lama Sangay Rabten.
on the Middle Way called “Root of Wisdom” for
Reported by Sangay Tenzin
the Palyul Times magazine. Beside this, the nuns
Padma Mani Translation Committee
84
EVENTS AT NAMDROLING
S Wk & C N
A
four-week science workshop for monastic graduates and senior educational leaders took place at Namdroling Monastery from 7th September, 2015. This programme was jointly organized by the Library of Tibetan Works and Archives (LTWA) and Science for Monks with support from the US-
based Templeton Templeton Foundation. Twenty-seven Twenty-seven monastic graduates from f rom ifteen monastic institutions throughout India attended the workshop. The sessions were based on the topics “Fabric of The Universe”, led by Julie Yu from the Exploratorium’s Teacher Teacher Institute; “What is Life?” by Lori Lambertson of the Exploratorium’s Exploratorium’s Teacher Institute; “Brain and Mind” led by Eric Chudler from Centre for Sensorimotor Neural Engineering, University of Washington; “An Introduction to Astronomy to Cosmology” by Bryce Johnson (from the Exploratorium’s Teacher Institute) and Chris Impey from the University of Arizona, Tucson; and “Quantum Mechanics”, led by Tim Maudlin of New York University. At the end of this workshop, there was a three-day conference at the congregational hall of NNI on Cosmology and Consciousness IV, focusing on “Emptiness and Quantum Mechanics: A dialogue between scientists and Buddhist scholars”. scholars” . Scholars from different institutions along with 7th and 8th year NNI and
NNNI students attended the seminar seminar.. The irst-day session started with the topics, “Foundation of Quantum Mechanics—An Introduction to Science and Philosophy”, moderated by Bryce Johnson of the Exploratorium. Tim Maudlin from New York University made a presentation on “Particle and Wave”; Barry Loewer from Rutgers University presented “A Quantum Mechanical Experiment”; and Geshe Lhakdor from the Library of Tibetan Works & Archives spoke on the “Foundation of Buddhist Emptiness” followed several questions and answers on the “Foundation of Buddhist Emptiness and Quantum Mechanics” by the panellists and audience members. The second-day session was moderated by Rajesh Kasturirangan of the National Institute of Advanced Studies. Chris Impey from the University of Arizona, Tucson, spoke on “Cosmology and the Void”; Thabkhe from Sera Jey Monastery presented “Buddhist Philosophy of Particles”; Tim Maudlin discussed “Distant Connections in Quantum Theory”; Barry Loewer spoke on “The Measurement Problem in Quantum Mechanics”; and the panellists took questions about “What Does It Mean to Observe—The Role of the Observer” and “The ‘Strange’ Results of Quantum Mechanics”. The third-day session was moderated by Geshe Ngawang Norbu. Father Mathew Chandrankunnel Chandrankunnel of Dharmaram College talked about “Bohmian Mechanics Applied to Consciousness”; Katalin Balog of Rutgers University gave a talk on “Mind and Conscious Experience”; Rajesh Kasturirangan discussed “Nonlocal Reasoning: Philosophy and Science across Cultures”; and Khenpo Sonam Tsewang of Namdroling spoke about “Emptiness”. Afterwards, the panellists had a question and answer session on “The Human Condition and the Nature of Reality”. Reality”. The conference inished successfully with a Closing Ceremony and Presentation of Traditional Tibetan Scarves to all the presenters, organizers and sponsors. 85
EVENTS AT NAMDROLING
A M J H S
Y
eshe Wodsal Sherab Raldri Ling Junior
Holiness Penor Rinpoche, Khenpo Yama Chime,
High School reopened on 23rd March,
newly appointed president, and other teachers
after their winter vacation. On 26th
bestowed beneicial advice to the students every
March, the results of their 2014 academic year
month. Different types of rituals for the longevity
were announced in the basement of the Golden
of His Holiness the Fourth Penor Rinpoche
Temple in the presence of Gyang Khang Khentrul
and for the welfare of the school family, as well
Rinpoche,
and
as for mother sentient beings, were also held
other faculty members of the school. They also
frequently. frequently. On 20th April, A pril, in presence of the NNI’s
bestowed meaningful speeches to the students.
2014 president, Khenpo Tandin Sithub chaired
This year, 128 students from various parts of
the exchange of posts for the school.
Khenchen
Tsewang
Gyatso
India, Nepal, Tibet and Bhutan joined the school. The current number of students is 890. This year, year, 1 khenpo and 34 lopons are working tirelessly for the welfare of the students and the school. Like other years, this year the students were taught Tibetan grammar, the history of Dharma, the political history of Tibet, Nagarjuna’s Letter to a Friend , and Ngulchu Thogmed’s Thirty-seven Practices of Bodhisattvas. Bodhisattvas. In addition, 31 senior students from NNI have also been appointed to teach English, mathematics, making ritual cakes, drawing, playing ritual instruments like trumpets, oboe and cymbals as well as the rhythms and tones for chanting to the young
As per the school’s rulebook, students are taken monthly tests four times. The irst was completed on 12th June and the English test was taken on 18th July. The other three tests were taken as scheduled. Students, especially non-Tibetan-speaking students like Nepalese, Bhutanese, Ladakhis, etc., from 4th standard and above take a Tibetan-speaking test at least thrice a year to improve their language for better understanding of the texts. Accordingly, the irst test was conducted by the standing committee of the Jr. High School on 27th, 28th and 29th July. Similarly, the second and third test were also held.
monks of the Jr. High school. The inal exams will start from 22nd On 27th April, Khenchen Pema Sherab bestowed spiritual advice about the conduct of adoption and rejection to the teachers and students as per the request of the school’s faculty members. To fulill the wishes of His
86
November and will end by 6th December. Then, most of the senior students will travel to Bodhgaya to attend the 27th Annual Nyingma World Peace Ceremony. The junior students will remain in the school having two classes a day. day.
EVENTS AT NAMDROLING
A N D D
he Tsogyal Shedrub Dargyeling Nunnery
T
were performed every day as well as offerings to
Dratsang had 37 new nuns enrol this
the Guru, Deva, Dakini and Dharmapalas on the
year. During the Tibetan New Year, the
tenth days of the waxing and waning period of
nuns gathered inside the Golden Temple in the
the moon of every lunar month. These are mainly
early morning along with the whole Namdroling
dedicated to pacify infectious disease, famine,
family. During Drubchod, the seven-day great
war and disputes and to bring the ultimate
accomplishment ceremony held from 26th
beneit and happiness to all sentient beings in
February to 5th March for the long life of the
the six realms.
living masters of Dharma, peace and prosperity in the world, and particularly for the longevity of His Holiness the Fourth Padma Norbu Rinpoche, Rigzin Thugdrub Palchen Duepa was performed successfully. From 8th March, more than 300 nuns and other devoted practitioners undertook the annual month-long retreat, where H.E. Gyang Khang Khentrul Rinpoche, Khenchen Tsewang Gyatso and Khenchen Pema Sherab bestowed the teachings of Namchö Ngondro, Tsalung and Dzogchen respectively.
On 8th April, H.E. Gyang Khang Khentrul Rinpoche and H.E. Mugsang Kuchen Rinpoche presided over placing the relics of body, speech and mind on the axis pole to be placed at the centre of the reliquary stupa of H.H. the Third Penor Rinpoche. Similarly on 11th and 12th April, presided over by Lama Sonam Gyatso and Lama Phurpa Thinley, they along with 30 monks from Namdroling Dratsang and all graduated nuns performed the accomplishment prayers of the contents to be offered inside the stupa. Other
On 23rd April, as per the noble wishes
nuns also did auspicious dedication prayers.
of Khenchen Pema Sherab, the International
Accordingly Accordingly on the morning of 25th April, 8 A.M.,
Nyingma Dictionary Editorial Committee was
the sacred remains of H.H. Penor Rinpoche were
inaugurated by the standing committee. Four
received in a ceremonial procession in Tsogyal
loponmas are currently working on the treasure
Shedrub Nunnery and the nuns were able to
teachings of Ratna Lingpa and the collected
receive blessings. The next day, presided over by
teachings of Three Omniscient Ones: Omniscient
Khenchen Pema Sherab, the nuns did Tashipai
Longchen Rabjam, Rongzom Maha Pandita, and
Sojong Sojong and Lama Sonam Gyatso offered the
Jigme Lingpa.
dharanis inside the stupa.
As usual, due to the noble wishes of H.H.
On 23rd April, chaired by Khenpo Tandin
Penor Rinpoche, Tara prayers in the morning and
Sithub, the former president of NNI, and Tulku
supplication to the Dharmapalas in the evening
Drong Ngur Choje, the vice-president of Tsogyal 87
EVENTS AT NAMDROLING Shedrub Dargyeling, offered auspicious scarves
to perform the exorcism exorcism rites. From 27th May to
as thanksgiving to the previous workers and
3rd June, an eight-day Minling Dorsem Dorsem Sadhana
staff as well as appointed new ones for the next
was performed. A feast offering, butter lamp
one year. They also bestowed spiritual advice to
offering, and dedication and aspiration prayers
the nuns. On the next day, Khenpo Yeshe Dorje,
marked the successful end of the sadhana.
the current NNI president, along with faculty
This year, under the Board of Directors of the
members of NNI and the nunnery, gave spiritual
nunnery, headed by Khenpo Yeshe Dorje, the
and inspirational speeches to the nuns. Starting
‘Three Dharmachakras’—reading, hearing and
from 4th May, six days of rituals, such as the
contemplation—were upheld as usual. During
ritual of Tara, smoke offering and Dharmapala
the Summer Retreat, more than 100 nuns of the
supplication offerings were carried out for
nunnery’s Dratsang performed the rituals of
the welfare of all beings, and especially for the
Solkha, Solkha, Minling Dorsem, Dorsem, Sengdong, Sengdong, and Tsechog
welfare of the nuns in the th e nunnery. nunnery. After that, that , 25
followed by the Nyungne (fasting Nyungne (fasting ritual).
monks from Namdroling Dratsang were invited
88
EVENTS AT NAMDROLING
A A N N N N N N I I
T
he reopening of the Institute at the Tsogyal Shedrub Dargyeling Dargyeling Nunnery and the announcement of the previous year’s examination results were carried out on the same dates as those at the Ngagyur Nyingma Institute (NNI). All the subjects the nuns learn and the rules and regulations
they follow are almost identical to those of NNI. The entrance exams for the newcomers were conducted on 23rd and 24th March. This year 61 newcomers—40 in the preliminary class and 21 in the irst year— enrolled in NNNI. The courses for the new academic session started from 14th April. Under the Board of Directors of NNI, lecturers from NNI and graduate nun lecturers teach and look after the affairs of the Nunnery Institute. Six khenpos and lopons were sent from NNI to teach on the inal years’ tantra subjects as well as Arya Vasubandhu’s Abhidharmakosha Abhidharmakosha in the 4th year and Maitreya’s Prajnaparamita in Prajnaparamita in the 6th year. The rest are being taught by around 19 loponmas. This year, 18 nuns graduated; 110 nuns have
graduated so far since 2004. As per the request of other monasteries and institutions, 20 nun lecturers have been sent to teach in Nepal, India and Bhutan. On 15th June, the parinirvana anniversary of Mipham Rinpoche, the great master of the Ngagyur Nyingma tradition, was organized. On that day, students of NNNI gathered early in the morning inside their main temple and offered prayers for the whole day. Meanwhile, a few selected students gave discourses and debated on their respective subjects. During the Universal Incense Offering Day on 2nd July, senior nuns from the inal year and a few other nuns joined the prayer-lag offering ceremony at Betapur Peak along with the NNI presidents and around 250 monk students. This year, more than 200 nuns stayed st ayed for yarney for yarney , the summer retreat. All activities like exposition, debate and composition competitions for the betterment of studies were held accordingly. accordingly. The nuns will appear for their annual exams from 8th to 24th December. December. After their exams, they will travel to Bodhgaya to attend the 27th Annual Nyingma World Peace Ceremony.
89
EVENTS AT NAMDROLING
A N J H S
O
n 9th April, chaired by H.E. Gyang Khang
under the guidance of one senior and one junior
Khentrul Rinpoche, the announcement
principal, plus around 21 teachers. They study
of the examination results for the
the same subjects as the monks in the Monastic
Nunnery Junior High School was held. Rinpoche
Jr. High School. The monthly exams on Tibetan
awarded certiicates to the nuns who had
and English subjects were conducted to improv i mprove e
completed class eight, the inal i nal year of the Jr. High
their studies. Their self-study will begin from
School. Rinpoche also bestowed advice about the
27th November with exams being held from
importance of good conduct and the importance
4th to 20th December. Senior nuns will travel to
of Buddhist education. More than 600 nuns
Bodhgaya to attend the 27th Nyingma Monlam
from different parts of the world—Tibet, Nepal,
Chenmo for World Peace which will run from
Bhutan and various parts of India—study here
10th to 19th January, January, 2016.
90
ANNUAL ANNU AL US RETREAT RETREAT
P L R C N Yk, USA
I
t was probably about May when I thought
You may be surprised to know the irst
something felt different about this year’s
retreat His Holiness Penor Rinpoche held after
Summer
Lakchang
he established the Palyul Ling Retreat Centre in
(Liberation in the Palm of Your Hand). I realized
McDonough, New York, in 1998, was not very
later actually things had been different much
crowded. But that was simply because people
longer from what I usually experienced as one
in the United States didn’t know about us yet
of the ofice volunteers. It started with our
and there weren’t many American Buddhists.
receiving a single stray application in January
I myself barely understood who His Holiness
from someone new wanting to attend the
Penor Rinpoche was; I just had a sense he was
retreat, long before registration normally opens.
amazing and great. When His Holiness decided to
By May I started thinking, “Wow, we have a lot
move forward forward with a retreat centre, I actually act ually had
of registrations this year!” By June when we
doubts. I felt surprised when I saw progress to
were really having to work hard to sort out
the goal wasn’t going to be slowly, slowly, kalay,
and organize rooms for people to stay, I knew,
kalay . It was going to be right away. Now, “ASAP!”
including last-minute registrations, we would be
as His Holiness’ long-time monk worker at the
very crowded at our Summer Retreat in 2015.
retreat centre, Lama Tsewang Norbu, always says
Very crowded indeed.
to me.
Retreat,
Sangay
91
ANNUAL ANNU AL US RETREAT RETREAT When His Holiness instructed Lama
In 1998, with the exception of Kunzang
Lobsang Chophel, Namdroling’s late treasurer, to
Palyul Choling in Maryland (close to Washington
arrange to have a one-month retreat immediately, immediately,
DC), no Palyul centres had yet been established
he pressed forward quickly with a land purchase
in these cities. Now, major centres exist there
in a rural area. With few sponsors in the USA, he
as well as in California, Montana, Florida, Texas
raised funds in Asia. Unlike other masters with
and other states, as well as Ottawa, Canada. And
centres close to major cities, founding a centre in
from an initial batch of “a thousand Tibetans”
a rural area allowed us to avoid a very lengthy
accepted as refugees by the United States, the
permit process. Lama Lobsang, my husband and
area is now residence to several thousand
I rushed and were able to send out a lyer and
Tibetans, Bhutanese, Nepalese, Sikkimese and
advertisements about the retreat, but still only
others, particularly in New York and Toronto.
published them eight weeks before the start
Over the years, the number of attendees has also
date. For Americans, this is very short notice for a
grown from our initial batch. Since 1998, we
one-month retreat as our culture is so focused on
have grown to average 120 people in residence a
work we are barely allowed time out for one- or
day, day, with up to an additional 20 weekend guests.
two-week vacations. Yet about 35 lucky people signed up for the one-month retreat to receive Ngondro and the Nyingma Kama directly from His Holiness, translation and commentary by Khenchen Tsewang Tsewang Gyatso, and a teaching on the t he Four Nails. Nails. Student accommodations, the temple, dining area and kitchen were held in tents. His Holiness’ residence with the monks was a simple farmhouse ive minutes down the road, across the street from an old dairy cow barn and chicken coop.
This year was different. In 2015, we had an average of 190 people, full time, per day. On weekends, 25 people or more would arrive. And, on the last weekend, August 8 and 9, so many people arrived for the inal events with H.H. Karma Kuchen Rinpoche they were piling up in tents with their friends, sleeping on the loors of the dormitories, and putting sleeping bags in the tool sheds. On the last day endless cars arrived and ive busloads of people came for the TseWang (long life empowerment). The temple was
Palyul Ling is now situated over 500 acres of beautiful land, with streams, ponds, forests, electricity and simple farm buildings. It’s remote, from an urban American point of view— off of a dirt road—yet still with broadband internet access and half-hour proximity to good shopping. Getting to the centre is a reasonable drive from many highly-populated areas—New York (4 ½ hours), Cleveland, Ohio (5 ½ hours),
packed to overlowing. This year was the largest retreat we’d ever had. Every year we follow a schedule H.H. Penor Rinpoche established. The students arrive on July 8 and 9 and get settled into their accommodations; simple platforms with alpine tents, one of the two low dorms near the temple or the two-storey, two-storey, comfortable dorm His Holiness had Lama Tsewang build in 2007.
Toronto, Canada (5 hours), and Washington, DC (5 hours).
The night before retreat oficially starts on July 10, Khen Rinpoche gives an orientation
92
ANNUAL ANNU AL US RETREAT RETREAT to the newcomers, who may not be at all used to
to the eighth year. There are students in those
how to behave around monks and nuns or in a
classes who spent their irst months for each of
temple, to learn a lot of details of our tradition
the seven years of classes directly instructed by
and other matters including “rota.” “Work rota”
H.H. Penor Rinpoche.
is a system whereby each student must take a humble job—such as cleaning dishes, chopping food, or even taking out garbage and cleaning the restrooms. Each and every student must help in some way, no matter his or her rank.
We are fortunate to have the monks who spent years close to and serving H.H. Penor Rinpoche day-to-day in his zimkhang zimkhang lead the actual practice sessions for our classes. Lama Pasang Tenzin leads Ngondro and serves as
H.H. Karma Kuchen Rinpoche and His
umze (the chant master). Normally Lama Rapjee
Eminence Gyang Khang Khentrul Rinpoche
Wangchuk leads tsalung, but this year could not
alternate each year taking on the responsibility
due to an injury. injury. Huang Chin, from the 1998 batch
to lead the retreat. All three heart sons, including
and his long-time student, expert in tummo,
Mugsang Kuchen Rinpoche, join the retreat
guided that practice. Lama Phurba Tenzin who
every year to give their blessing. This year was
served His Holiness Penor Rinpoche personally
His Holiness’ turn to lead us as retreat master.
in his household for so many years, now leads the
We have a grand opening puja on July 10;
third class and serves as chopon. The fourth year
empowerments are held on the weekend. This
(Tögyal 2) is led by another from His Holiness’
year in addition to the usual Tsalung and Tögyal
household, Tenzin Chögyal. The ifth year had
empowerments (Throwo Rosa and Rigpa Osal)
been led by Lama Samten before he went into
we received Vajrakilaya, Tara, Zhithro, Chenrezig,
Losum Dasum (three year, three month retreat),
Guru Rinpoche, Amitabha, and, of course, Long
but this year was led by Lama Rapjee with help
Life empowerment. Further, His Holiness granted
from visiting Lopon Dorje Khedak. The sixth
the Ladrub Thigle Gyachen, a rarely-granted
year practice (Threkchö 2) was led by newcomer
empowerment from the innermost lama practice
Lopon Pem Tsheri. For our seventh and eighth
of the Longchen Nyingthig. The retreat ends on
year, Dorje Lopon Lama Sochuk, resident monk
August 10, with a mandala offering to the retreat
at our centre, leads, this year with help from
masters, trying our best to follow the procedure
a special guest from Singapore, Lama Samten
exactly as if we were doing it in Namdroling itself.
Phuntchok Rinpoche. Helping with the pujas was
While H.H. Karma Kuchen Rinpoche granted the empowerments and checked the accomplishment of the Tsalung students. Khenpo Tenzin Norgay Rinpoche taught Ngondro, Tögyal
Khen Rinpoche’s nephew, Lama Jigmey, Jigmey, as well as Lama Ogyen Randrol (who as Cham Master leads our end-of-retreat lama dance), Lopon Sonam Dhendup, and Lama Thubten Tashi.
1 and Tögyal 2. Tulku Dawa Gyalpo Rinpoche
The irst year Palyul Ling offered tsalung
from the Toronto, Canada, centre taught Tsalung
was in 1999, the second year of retreat. The
Tummo. Khenchen Tsewang Gyatso taught
monks were very surprised to ind Americans
Threkchö 1 and Threkchö 2, and gave pith
bringing notebooks and noting down all of the
instructions to those who had completed up
secret teachings, listing out the exercises instead 93
ANNUAL ANNU AL US RETREAT RETREAT of just memorizing them. “Hey Mary,” one of our
by Lama Kunsang Wangdi of Pema Kö. Lama
monks joked. “Did you tell them about the notes-
Kunsang, taking parts of the centre maintenance
burning party we’re going to have later?”
as the amount of work has increased: structures
But slowly our American style was accepted. Over the years these notes became more formal if not oficial, and reviewed and
include the temple, dining hall, three dormitories, six huts for tsalung and dzogchen, as well as ive residences for teachers.
edited by our teachers. This year, H.H. Karma
So many volunteer their time to help
Kuchen Rinpoche decided to make them oficial
carry through our retreat, I’d like to share the
and oversee their editing himself, making sure
names of those who helped this year so you
they were precisely correct according to our
can join me in rejoicing in their merit. Anyone
lineage and teachings. Tulku Dawa Gyalpo
I miss should know they are automatically
Rinpoche was the primary tsalung teacher, but
included. We are grateful to receive instructions
H.H. Karma Kuchen Rinpoche would join the
and guidance in our work from Khenpo Tenzin
practitioners in their hut and double-check very
Norgay Rinpoche and Lama Tsewang Norbu.
subtle details on the exercises when they were
Mary Waters, from the 1998 batch, helps us
introduced. The notes for each set of exercises
yearly with maintenance. Cha Chao, who started
was edited and re-edited, with help from Dr.
in 2000, manages shopping for tsok and many
Keith Curtis, to be sure they precisely expressed
other errands for the lamas. Keith Matis, who
what the practitioner needs to follow.
started in 2001, leads announcements in the
In the same way H.H. Karma Kuchen Rinpoche pursues every detail of the retreat with precision and care. For tsalung, he worked very closely with a pecha (Tibetan text) from Tibet and consulted closely with Khenchen Tsewang Gyatso, who oversaw the updating and correcting of particular English words. Tulku Dawa Gyalpo, when giving explanations, followed in this style, with two translators at the teachings determining which precise word exactly expressed the meaning in our texts.
mornings and helps solve retreatants’ needs. Tulku Ajam Rinpoche wrote the program we use to manage the retreat, which uses the same ID system we use at Namdroling, and continues to advise us from Taiwan. Hsiao Wei, also from the 1998 batch, and tummo Huang Chin’s wife, helps with accounting. Mooi Woong prepared our meals. Christine Lennard, at the retreat from Australia, and Tulku Chonjur Rinpoche’s sister Tsomo Gundhatsang ran our bookshop. Ling-Ling Ni helped with kitchen purchases. The nuns from Jetsunma Ahkon Lhamo’s centre,
Our retreat is staffed year round by three
including Ani Miranda, helped us with the
monks. Dorje Lopon Lama Sochuk maintains the
temple. American monk Konchog Norbu helped
practices in the temple, practising solkha solkha on a
with private audiences with the teachers (what
daily basis and leading practice for visitors. Lama Tsewang Norbu has served His Holiness Penor Rinpoche with tireless devotion, living at the centre since 1997. Lama Tsewang is now assisted
94
Americans call “interviews.”) Ani Palmo Corbus, one of our own nuns, makes sure we can hear everything that is said as the one in charge of our audio-visual system. Lama Tashi, a Chinese
ANNUAL ANNU AL US RETREAT RETREAT student from Taiwan, translates the teachings
2007. His Holiness established this retreat, the
into Chinese over a headset system. With H.H.
teachings have spread and we have increasing
Karma Kuchen Rinpoche and other Palyul lamas
numbers of American Buddhists as a result.
followed by so many Chinese students, this is
And with kindness, ensuring we have exactly
very important. We are very fortunate that a real
the teachings our great masters have passed
medical doctor, Dr. Mary Young, has taken on
down to us for generations, H.H. Karma Kuchen
responsibility for irst aid on the retreat site.
Rinpoche, His Eminence Gyang Khang Khentrul
Sitting in the ofice a few weeks after retreat, alone, quiet, with empty dorm rooms above my head, Lama Kunsang Wangdi out in the ield mowing grass, Lama Tsewang Norbu down at the residences repairing a broken faucet, Lama Sochuk in the temple practising solkha, it came to me while this year was different in terms of numbers of people, in the end, it was indeed the same. “He is the same as me,” said H.H. Penor Rinpoche of H.H. Karma Kuchen Rinpoche in
Rinpoche, and His Eminence Mugsang Kuchen Rinpoche, with the help of Khenchen Tsewang Gyatso, are making sure that we have the same teachings with the same taste. We are the same as our mother monastery in Palyul, exactly as the previous H.H. Penor Rinpoche would have wished. Now we prepare for our new Yangsi Rinpoche and so our retreat will be exactly as he wishes. Authentic. Pure Palyul. Mary Pratt NYC
Retreat photos were provided by Gordon Eaton 95
Khen Rinpoche Tenzin Norgay was born in Tashi Yangtse, Bhutan, in 1965. He completed his high school education at Jigme Sherubling High School. In 1986, he came to Namdroling Monastery and enrolled in the Ngagyur Nyingma Institute for higher and advanced studies in Buddhism. Under the guidance of H.H. Penor Rinpoche along with the three seniormost khenpos of Namdroling and many other Nyingma masters, he received monastic vows, teachings of Kama and Terma, and all the Sutra and Tantra teachings. He obtained a master’s degree from NNI in 1995. Recognizing his accomplishment, H.H. Penor Rinpoche enthroned him as a khenpo in 1998. Knowing his experience and luent command of the English language, H.H. Penor Rinpoche assigned him to teach students in North America in 2003. Since then, he has been rendering his service to the Buddhadharma. We, the members of Ngagyur Rigzod Editorial Committee, convey our heartfelt gratitude to Khen Rinpoche for sponsoring this issue of Palyul Times. May his dharma activity last till the end of samsara!
ABOUT THE RIGZOD EDITORIAL COMMITTEE Since the inception of the Editorial Committee in 1991 it has compiled 75 books of biographies, stories, memorandums, introductions, histories, poems and so forth. In particular, it has been publishing the biannual Tibetan literary journal, Padmai Rangdang, Rangdang, since 25th October, October, 2002, which contains biographies, advice of great masters, literal translations, analytical compositions and so forth. In addition, since 2008, it has been publishing the annual English literary journal, Palyul Times, in Times, in accordance with the noble wishes and guidance of His Holiness Penor Rinpoche and Khenchen Tsewang Gyatso.
