PALYUL TIMES

8th Issue

November, 2015

On the Cover:
The Reliquary Stupa of H.H. the Third
Penor Rinpoche

This years 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

EDITORIAL MEMBERS
President:

Lopon Kalsang Dondup

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

Special thanks to:

Ven. Konchog Norbu for editorial
assistance

Contact Address:
Rigzod Editorial Committee
P.O. Bylakuppe-571 104, Mysore District
Karnataka State, South India
Contact No: 0091-7259607022
Email: rigzod.editor@gmail.com
Printed and published by:
Rigzod Editorial Committee
First Edition: 2015
Number of copies: 700
Ref: SN-E-M-0008
ISBN: 938306812-4

ceremony on 7th July, 2014, with all the nuns performing Rigzin
Duepa and Sang and making colossal offerings to the deities,
earth-lords and the local guardians.

The stupa contains sacred relics of H.H. Penor Rinpoche

and many other holy relics similar to those that were enshrined
in the three main statues inside the Golden Temple. The richly
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

October and the inauguration ceremony was carried out with

H.E. Gyang Khang Khentrul Rinpoche and Mugsang Kuchen

Rinpoche presiding. The faculty members of Namdrolings

Dratsang, NNI and Jr. High School were also present during the

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 Kalsangone of the first khenpos from NNIwho shares his personal
experience in the spiritual journey and his unwavering service to the Buddhadharma.

The rest of this issue includes an introduction to the five wisdoms, the benefits
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, Palyul Times also details momentous events and news from the Ngagyur
Nyingma Institute, the Monastic Junior High School, the Dratsang and the Nunnery.

We hope that you, our erudite readers, find Palyul Times to be an enjoyable source of
knowledge and inspiration. 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 World11

LINEAGES

The Rinchen Terzod Lineage in the Palyul Tradition15

MONASTERY

The Sixth Throneholder of the Palyul Lineage17

DHARMA TEACHINGS

Guru Yoga19
The Benefits of Reciting the Vajra Guru Mantra23
The Twenty-One Praises to the Sublime Mother Goddess Tara25

STORIES

A Jataka Story of the Buddha:28

SACRED SITES

Drepung Stupa31
Mount Malaya33
Kanheri Caves36

BUDDHIST ARTS AND SYMBOLS

The Seven Royal Treasures38

SPIRITUAL ADVICE

The Advice Called The Garland of Jewels40

Spiritual Advice Given by H.H. the Third Penor Rinpoche43

BUDDHIST TEXTS

An Introduction to Nagarjunas Fundamental Treatise on the Middle Way47

INTERVIEW

Interview with Venerable Khenpo Jigme Kalsang50

PERSONAL ACCOUNTS

Realizing the Reality of Life53

A Charlatan Trying to Breach the Degenerate Age54
Kindness of Mother56
Norbu and Norzang57
A Fault: An Image Reflected in the Mirror59
Buddhism: The Source of Peace and Happiness60
Distracted by Conceptual Thoughts62
My View on Monastic Life: Now & Then63
My Entire Life in One Single Night65
Contentment66
Vagabond67

ACTIVITIES

Activities at Namdroling68
Palyul Ling Retreat Centre in New York, USA91

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, first of all, to generate enthusiastic

devotion to the Three Jewels, believe in the law

of cause and effect and then 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 difficulty 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 reflect on these four contemplations which turn the mind away from cyclic
existence. If we practise in this 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
along with their intrinsic tendencies will be cleansed away and the realization of ultimate bodhicitta will
dawn. At that time, we can broadly benefit untold numbers of beings.

The specific 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 infinite kindness; practising Vajrasattva, which cleanses all the obscurations of oneself and others;
offering mandala, the method of accumulating merit for oneself and others; and practising the Guru Yoga
that bestows immediate blessings. To complete these practices from the core of your heart, and to make
sure that your three doors (of body, speech and mind) blend with the dharma, is of utmost significance.

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 armsall 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 final 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).

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
benefit 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

Introduction to the Five Wisdoms

ccording to Mahayana Buddhism, the ultimate fruition is explained in two states: the body (Skt.
kaya)the self-perfected state that manifests through body and represents the dimension of

the primordial stateand wisdom (Skt. jnana)consciousness that represents the energy of

original wisdom. Naturally, they are empty and luminous respectively.

The latter one, wisdom, is further categorized into five jnana in accordance with the way of

perceiving uncontaminated phenomena. The fundamental nature with twofold puritythe purity of
emotional and cognitive obscurationsis 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 five wisdoms may be elaborated further with the following
explanations:
1. Sphere

of

Reality

Wisdom

(Skt.

Dharmadhatu jnana): This wisdom is pure

in its ultimate nature, from which noble

qualities such as power and fearlessness

are generated, emerged and are constituted.

One would realize it by cleansing the two
superficial,

cloud-like

defilementsthe

defilement that obscures liberation and the

one that obscures omniscience; it is similar

to the nature of space. The Sphere of Reality

Wisdom was never born in the beginning,

neither does it exist in the middle, nor does
it cease at the end.

2. Mirror-Like Wisdom (Skt. Adarsha jnana):

By

cleansing

the

defiled

concept

of

apprehending object and subject, this is

the transformed state of the all-ground

consciousness. Here, all existence appears

clearly just like the objects appear on the

surface of cleanly-wiped mirror. Mirror-Like

Wisdom sees all phenomena in its true form,

like an object reflected in the mirror which

is devoid of grasping.

3. Equality Wisdom (Skt. Samata jnana): When

the meditation of the essential nature is

clearly realized at the first bhumi, a clear

comprehension of self and others is realized,

INTRODUCTION
illuminating their equality. Also, when all

distinctly investigates the specific and

will transform into wisdom. Thus, Equality

concentration.

the bhumis are purified and progressively

realized, the afflicted mental consciousness

Wisdom is the imprint of practising
evenness on the learning path, and attains
non-abiding nirvana.

4. Discriminating Wisdom (Skt. Pratyavekshana

jnana): Discriminating Wisdom is the
foundation

of

concentrative

strength,

meditative stabilization and meditative

absorption. As it closely examines the subtle

nature of phenomena, it brings about the

essence of dharma, thereby clearing the

ignorant mind. Discriminating Wisdom

general characteristics of phenomena and

it is applied effortlessly with single-pointed
5. Accomplishing Wisdom (Skt. Krtyanushthana

jnana): When the consciousnesses of the

fivefold sense faculties are transmuted,

they perform boundless and various skilful

methods in the universe and become a

common basis to accomplish the welfare

of infinite beings. Accomplishing Wisdom

knows to perform with myriad skilful means

the maturation of disciples in boundless

worldly realms.

These Five Wisdoms can be condensed into the Three Kayas. Out of these, the first two wisdoms

are subsumed into the Dharmakaya, the third and fourth wisdoms are in Sambhogakaya, and the last
wisdom is defined by 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 afflictions 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

Six Ornaments of the World

Acharya Dharmakirti

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. Dharmakirti became proficient

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 treatises he had learned were full of flaws
and were illogical when compared to the Buddhas teachings. Having realized this, an extreme faith and
devotion 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 Buddhas 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 Malayalam speaking places like Kerala.
2 Bodh Gaya, Bihar

11

BIOGRAPHY
recite various sutras, and five hundred dharanis

Kumaralila3 was the most eminent scholar of

and mantras from his exalted mind. Even though

all the tenet systems without any rival. Brahmin

Acharya Dignagas Compendium of Valid Cogni-

number of cows and buffaloes, five hundred male

he listened to many wayward logical treatises, he

was not satisfied with them and went to receive

tion (Skt. Pramanasamuchaya). As Dignaga had

passed away, Dharmakirti received the teachings from Ishvarasena, a direct disciple of Dignaga. During the first hearing, he became equal

to his teacher, Ishvarasena, and on the second, he

became equal to Dignaga. Upon hearing them a
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.

Then Dharmakirti received the secret

empowerments from his tantric masters, and

upon accomplishing the practices, the supreme

deity Heruka appeared in front of him and asked,
What do you want? Dharmakirti replied, I

seek complete victory in all directions. At this,

Heruka recited Ha Ha Hung! and disappeared,

uttering continuous praise. Dharmakirti was said

to have practiced under many tantric masters

and written various tantric scriptures. Shri

Chakrasamvara is one of the tantra treatises he

wrote.

Kumaralila had the powerful backing of the king,

and was given abundant rice fields, an enormous

and female servants, and a handsome wage,

which constituted as the entirety of his means of

subsistence. Dharmakirti did both external and

internal work and performed the work of fifty

male and fifty female servants alone, about which
Kumaralila and his wife were impressed.

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

the other disciples offered to their teacher as

thanksgiving. Upon calculating the knowledge
he gained, he thought it wouldnt be fair if an

offering was not made to repay his kindness; also,

Kumaralila was so attached to wealth. Therefore,

he offered seven thousand gold coins that he

had received from a yaksha who resided in that

locale. He left that same night after augmenting

a feast to the brahmins by five hundred pana

that he earned as wages from the service he had
rendered.

From

there,

Dharmakirti

went

to

Dharmakirti intended to learn the secret

Kakaguhya, a kingdom ruled by King Drumaripu.

asked, Who is the most eminent scholar among

Brahmin Kanagupta, a follower of kanadas

teachings of the tirthikas and he headed south

disguised as a servant. Upon reaching there, he

the brahmins? He was told that the Brahmin

12

There he put up a notice on the door of his

house asking, Who wants to debate with me?

view, and five hundred experts in the six tenet

3 Kumaralila is also said to have been a maternal uncle of

Dharmakirti, but this is not certain.

BIOGRAPHY
systems of philosophy assembled there and

Later,

Shankaracharya,

proficient

they all wrangled for three months. Gradually

scholar from among the tirthikas, sent a message

king, around fifty prosperous brahmins were

side. All the scholars assembled in Varanasi

Dharmakirti refuted all of them and converted

them to Buddhism. Under the governance of the
also established into Buddhism.

When Kumaralila heard this story, he

became furious and came with five hundred

brahmins to debate Dharmakirti. He pleaded

with King Drumaripu saying thus: If I win, kill

Dharmakirti and if I lose, kill me. But Dharmakirti

requested the king, In case Kumaralila wins, the

to Nalanda University to debate with the Buddhist

scholars. Dharmakirti was sent from the Buddhist

in front of the king Pradyota. Shankaracharya

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.

When the debate started, Dharmakirti

king should decide himself whether to convert

defeated him repeatedly to the point where he

be converted to Buddhism.

tried to stop him, but Shankaracharya instead

me to a tirthika or to kill me. But if I win, please

do not kill Kumaralila. Instead of that he should

So, establishing the doctrine as his

witness, they started to debate. Soon the most

extraordinary of the five hundred views of

Kumaralila were refuted with one hundred

enumerations of logic.

Afterwards, not only did Kumaralila

enter Buddhism but five 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

Kanadaroru, and all the other rivals who lived

in Vindhyachala were also defeated and entered
Buddhism. Once more Dharmakirti went back to

Dravali and asked publicly whether anyone had

the ability to debate with him. Some ran away

while others admitted that they didnt have such
capability. He rebuilt there all the older centres of
the doctrine which had been damaged, and then
he sat in meditation in a solitary forest.

had nothing more to say. When Shankaracharya

was about to jump into the Ganga, Dharmakirti
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

Shankaracharyas 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.

While wandering, he encountered the

son of King Puspa called Utphullapuspa, who

ruled over three hundred thousand villages. The

king asked, Who are you?
He replied,

Who else would I be but the one who is

victorious in all the directions
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

seven treatises on pramana. They are:

brahmins and led them to establish innumerable

in this world. The king paid him respect and built

many monasteries. There Dharmakirti composed

1. Pramanavartika (Commentary on Valid
Cognition)

2. Pramanavinishaya (Discernment of Valid

Cognition)

3. Nyayabindu (A Drop of Reasoning on Valid

Cognition)

4. Hetubindu (A Drop of Logical Reasoning)

5. Sambandhapariksha
Relationship)

(Analysis

of

6. Santanantarisiddhi (Establishing Another

Continuum)

7. Vadanyaya (The Science of Debate)

Composing these treatises, he wrote

these words on the door of the king:

If Dharmakirtis words ever set like the sun,

The doctrine will either fall asleep or die
And a false doctrine will replace it.

Buddha that hadnt spread or had degenerated.

He converted the kings, ministers and other
sangha communities and dharma centres. There
were more than 100 Buddhist institutions

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

then passed away. His body was carried to

the crematorium by holy persons and, when

it was burnt, there came a profuse shower of

flowers. Fragrance and the sweet sound of music
permeated all around for seven days. His relics
assumed the form of crystal balls and there was

no sign of any bones left. Even now, periodic

festivals are observed in honour of this.

Dharmakirti built on and reinterpreted

the work of Dignaga and was very influential

among Brahmin logicians as well as Buddhists.

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

The Rinchen Terzod Lineage in the

Palyul Tradition

he Rinchen Terzod, the Precious Treasure Collection, is one of the five 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, 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 Buddhism

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-fulfilling
gem. These teachings are called 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 filled 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, infinite emanated 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, which were purposely blessed to benefit future beings
based on their mental faculties until the next Buddha appears in this world.
Guru Rinpoche said,

I have filled the land of Tibet with treasures;

One who aspires to spiritual accomplishment shall obtain it from them.

According to this prophecy, many emanated scholars, translators and kings were born to benefit sentient
beings. Successively, the five 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

became extinct and some are on the verge

of the following monasteries: Kathog, Palyul,

the preference for new ones, the old treasure

teachings began to deteriorate. Some of them
of becoming so. Some lost teachings were
rediscovered by Jamyang Khyentse Wangpo
(1820-1892). If they were not safeguarded then,

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, due

to unfavourable conditions, it was difficult 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.

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 Buddhas teaching includes:

composing scriptures; translating Buddhist

texts; rendering teachings, transmission, and

empowerment; renovating ancient Buddhist

temples; revealing treasures; and compiling the

Rinchen Terzod. Of all his benevolent actions,

compiling the Rinchen Terzod was well known to

16

Rinchen Terzod he conferred the empowerments

and oral transmission to the monks and nuns

Shechen, Dzogchen, Sakya, Taklung and Karma

Kamtsang. After this, he passed away to the pure

land of Santapuri.

Specifically 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
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 the complete, unbroken lineage

of the Rinchen Terzod in the Palyul tradition.

Kunzang T. Choki

6th year, NNI

MONASTERY

The Twelve Throneholders of Palyul Monastery

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 from

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 fifth

throneholder of Palyul Monastery. He took the
fully ordained monks vows from Situ Pema

Nyinjed and it is said that he observed them

without even a single stain.

ccording with a prophecy from the
great Vidyadhara Dudul Dorjes Damch

Tulkui 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,

according to the heartfelt request from disciples

of his previous life, he moved to Palyul Namgyal

Jangchub Chling Monastery where he received

His Holiness Karma Gyurme Nyedon

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.

His Holiness mastered the practice of the

Vajra Kilaya Sadhana and clearly visualized all 75

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

on stones as if they were mud. Likewise, due to

important role in sustaining the Palyul tradition.

without any hindrance. His Holiness was known

for his intuitive powers and making footprints

his complete understanding of the ultimate view

of Dzogchen, one could gain realization just by
hearing his teachings. This is an auspicious sign
of having attained high bhumis.

His Holiness bestowed numerous sacred

of inspiring dharma activities, the monastery

attracted great numbers of monks and played an
Thus, it now holds the name of the Second

Mother Monastery of Palyul and has produced

many authentic scholars and accomplished
masters up to now.
His

Holiness

worked

tirelessly

in

teachings to thousands of disciples from all

upholding the teachings of the Buddha in

the nectar of the vast and profound teachings of

helpless sentient beings, he finally attained

around. He travelled by foot to many places like

Gyalrong, Hor-Tod, Hor-Med, etc., and poured out

the Buddha. He recognized the young incarnation

of Rigzin Kunzang Sherab, the first throneholder

of Palyul Monastery, and enthroned him in Palyul

Namgyal Jangchub Chling Monastery. In one of

his visits to Khangyen in Golok, two ministers

of that place earnestly requested him to build

a branch of Palyul monastery in their district.

Accordingly, he built a monastery in 1850 and

named it Tarthang Dongag Shedrub Chkhor

general and particularly the Palyul tradition.

Having devoted most of his life for the sake of

mahaparinirvana at the age of 58 in 1851 with

numerous auspicious signs. The cremation

ceremony was presided by H.H. Gyatrul Pema Do-

Ngag Tenzin Nyima, the seventh throneholder

of Palyul Monastery, along with his disciples. A

stupa containing the relics and remains of H.H.

Karma Gyurme Nyedon Tenzin Zangpo was built

in his memory. This concludes the biography of

the sixth throneholder of the victorious Palyul
tradition.

Rigzen Losal

4th year, NNI

18

DHARMA TEACHINGS

Guru Yoga

The Heart of Dzogchen Practice

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.

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 ones 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 ones guru is more powerful than reciting the name of a deity a
million times.

19

DHARMA TEACHINGS
Similarly, the Array of Ati states:

Wherever a teacher to whom one is grateful is

visualized,
Be it in the centre of ones heart,
Above the crown of ones head
Or on the palm of ones hand,
One shall acquire the infinite qualities of a
thousand buddhas.

When one has established firm 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.

It is said that when Milarepa was

a small child, his father became very sick.

Realizing that he was not going to recover from

this grave illness, he called all of his relatives

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 fathers death. In order to

take revenge, Milarepa went to the mountains

and practiced black magic. One day, when his

uncle and aunt were having a wedding feast for

their son, Milarepa grabbed this occasion as an

20

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.

Remorse-filled Milarepa decided to

take the dharma path and set out to find 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
final one. He became weak and frail and almost

looked like a living corpse. Marpas harshness

seemed intolerable but still Milarepa didnt
complain as he believed in and trusted his guru.

It is said that Marpas way of treating Milarepa

was a skilful method to purify his dreadful
deeds.

Finally, when Milarepa had completed

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.

One may consider the Guru Yoga

teaching to be very general as it is part of the

preliminary practices, but if one really focuses

DHARMA TEACHINGS
and practices it with true devotion, one wont

find any practice more vast or profound than

this.

The Actual Practice: Visualizing

the Tree of Merit

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 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

perfection and his expression is semi-wrathful.

His long hair loosely spreads on his shoulders

and flows down his back. He wears a dharma
robe upon a long-sleeved brocade gown. He
also wears a lotus hat called Padma Thongdrol

which means liberation upon seeing the lotus.

He is adorned with jewelled ornaments such as

manifested in one form.

Having

visualized

the

guru

as

mentioned above, now meditate on a white

syllable Om at his forehead, a red syllable Ah at

his throat, a blue syllable Hung at his heart, a

green syllable Hri at his navel, and the syllables

Ha Ri Ni Sa Ra Tsa Hri Ya 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.

At this point, pray to Guru Rinpoche

with utmost devotion and resolute trust,

followed by reciting the Vajra Guru mantra (the

heart mantra of Guru Rinpoche): Om Ah Hung

Vajra Guru Padma Siddhi Hung.

Receiving the Four Empowerments

earrings, necklaces, bracelets and anklets. With

filled with wisdom nectar upon which rests a

receive the four empowerments. Visualize the

his right hand he holds a five-pronged vajra close

to his heart. In his left hand, he holds a skull-cup

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

boundless radiating lights, he sits in the vajra

posture.

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

the union of all Buddhas and their activities

After reciting the Vajra Guru mantra

hundreds or thousands of times depending

upon your capability, now comes the time to

syllable Om in the centre of Guru Rinpoches

forehead from which a ray of white light

emanates and dissolves into your forehead,

purifying all the defilements related to the body.

Thus, having received the Vase Empowerment,

think that the seed to attain the Nirmanakaya
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 defilements related to the
speech. Thus, having received the Secret Speech

21

DHARMA TEACHINGS
Empowerment, think that the seed to attain the
Sambhogakaya has been established in you.

Visualize the syllable Hung in the heart

of Guru Rinpoche from which a ray of blue

light emanates and dissolves into your heart,

purifying all the defilements related to the mind.

Thus, having received the Primordial Wisdom

Empowerment, think that the seed to attain the
Dharmakaya has been established in you.

From

the

magnificent

body

of

Guru Rinpoche, visualize five-coloured rays

emanating into limitless space and eventually

dissolving into your body, purifying all the

karmic and conceptual obscurations related

to the body, speech and mind. Thus, having
received the Precious Word Empowerment, think

that the potential to realize the ultimate nature,

the level of Svabhavikakaya or the totality of the

three kayas, has been established in you.
Completion Stage

When you are finished 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

and mind with the gurus enlightened body,
speech and mind. At that moment, think that

your own nature has become inseparable from

Guru Rinpoche and abide in the state of nonduality for as long as you can. Finally, conclude
the session by reciting dedication prayers.

O glorious guru,

Forever reside inside my heart

On a lotus seat, inseparable from me,
And bless me with the supreme accomplishments
Of body, speech and mind!
Sherab Younten

7th Year, NNI

22

DHARMA TEACHINGS

The Benefits of Reciting the Vajra Guru Mantra

s most of Vajrayana practitioners know,

84,000 of the Buddhas teachings. It is said that if

Guru Rinpoche, the renowned tantric master

and will be blessed with the fortune of wealth

the Vajra Guru mantra is the mantra of

Guru Padmasambhava, also known as

from India who came to Tibet in the 8th century

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

protectors. He blessed the country to be a pure
Buddhist land.
Guru

Rinpoche

hid

many

termas

(treasure teachings) in rocks, water, sky, caves

and so on to benefit future beings. However,

during the degenerate time, it will be very difficult

to fulfil the necessary conditions to reveal these

teachings and the beings will lose the opportunity

to receive these sacred teachings. Nevertheless,

it is said that during these times the Vajra Guru
mantra is very powerful and the benefits of such
practice are inconceivable.

In some of the termas, it has been written

that the Vajra Guru mantra invokes the essence

of all the deities and completes the meaning of all

one recites this mantra one hundred times daily

without interruption, one will become attractive
and prosperity.

If one recites this mantra more than a

thousand times, one will be able to overpower

others and gain great spiritual realization.

If one recites this mantra more than a

million times, one will be able to overpower the

beings of the three realms and employ them at

ones command. One can provide immeasurable

benefit to beings according to ones wishes and

shall never be separated from the Buddhas of
three times.

The great master Padmasambhava said:

During the degenerate times, if a loyal

tantric practitioner or an ordained monk or any
devoted person recites the Vajra Guru mantra on
high mountains, near river banks or in haunted
places with an altruistic mind, then it will clear
all negative forces thereby bringing peace and
prosperity in the respective places.

23

DHARMA TEACHINGS
Those who have perfected the practice will
see me in person; one with mediocre attainment
will see me in their visions; and those with lesser
attainment will see me again and again in their
dreams until they reach the ultimate state of a
vidyadhara.
The literal meaning of Vajra Guru mantra

is explained here based on a treasure revealed by

Terton Karma Lingpa:

Om Ah Hung Vajra Guru Padma Siddhi Hung!

Om Ah Hung purifies obscurations that arise from

the three mental poisons.

Vajra purifies obscurations that arise from anger.

Guru purifies obscurations that arise from
arrogance.

Padma purifies obscurations that arise from

attachment.

Siddhi purifies obscurations that arise from

jealousy.

Hung purifies obscurations that arise from all the

negative emotions.

Om Ah Hung Vajra Guru Padma Siddhi Hung!

Om Ah Hung conquers the armies of the three
and five poisons.

Vajra conquers the armies of anger.

Guru conquers the armies of arrogance.

Padma conquers the armies of attachment.

Siddhi is the supreme essence of the Karma

family.

Hung is the supreme essence of the Buddha

family.

Om Ah Hung Vajra Guru Padma Siddhi Hung!

Om Ah Hung brings about the spiritual
attainments of body, speech and mind.

Vajra brings about the spiritual attainments of

the peaceful and wrathful deities.

Guru brings about the spiritual attainments of

the vidyadharas.

Padma brings about the spiritual attainments of

the dakinis and dharmapalas.

Siddhi brings about the mundane and supreme

attainments.

Hung brings about the attainment of all wishes.

Om Ah Hung Vajra Guru Padma Siddhi Hung!

Om Ah Hung brings about the [state of the] three
kayas.

Vajra brings about mirror-like wisdom.

Guru brings about wisdom of evenness.

Padma brings about the discriminating wisdom.

Siddhi brings about the wisdom that accomplishes

all activities.

Hung brings about all the realizations that spring

up from wisdom.

In these degenerate times, the merit

Siddhi conquers the armies of jealousy.

of beings will become exhausted and the five

Om Ah Hung Vajra Guru Padma Siddhi Hung!

Vajra Guru mantra recitation and the practice

Om Ah Hung is the supreme essence of the

related to it is the ultimate source of refuge.

person, his mantra has the power to invoke him

Hung conquers the armies of gods, demons and

humans.

enlightened body, speech and mind.

Vajra is the supreme essence of the Vajra family.

Guru is the supreme essence of the Ratna family.

Padma is the supreme essence of the Lotus family.

24

poisons will spread like wildfire. As such, the

Since we are not able to see Guru Rinpoche in

and the blessing and merit that we receive will be
unfathomable.

Rigzod Editors

DHARMA TEACHINGS

The Twenty-One Praises to the Sublime Mother

Goddess Tara

Homage to the sublime Tara.

I pay homage to the treasure of the sublime Lord Avalokiteshvaras 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

Lotus face of the protector of the three worlds.

Like the blazing of a thousand constellations.

And whose eyes are like a lightning flash.

You are born from the pollen heart of the blooming

A hundred full autumn moons gathered together

And whose radiance is extremely bright,

25

DHARMA TEACHINGS
Homage to Tara, you whose hands are

Homage to Tara, you who with the great

And who only puts generosity, diligence,

Your lotus face possesses a wrathful grimace

beautifully adorned

With a golden-blue water-born lotus

austerity,

Tranquillity, patience and concentration into

practice.

Homage to Tara, you who enjoy infinite victory

Which came from the crown of Tathagata.
You are completely relied upon

By the bodhisattvas who have attained all the

paramitas without exception.

Homage to Tara, you who fill the desire realm,

all the directions and space

With the syllables TUTTARA and HUNG,

Whose feet trample the seven worlds

And has the power to summon all without

exception.

Homage to Tara, you who are worshipped by

Indra, Agni Dev, Brahma,

Vayu Dev and the other powerful gods.

All

the

spirits,

(gandharvas)

zombies,

scent-eaters

And the host of harm bringers (yakshas) offer

praise before you.

Homage to Tara, you who through the sounds

of the mantra TRAT and PHAT

Destroy the magical wheels of enemies.

You trample them with your right leg drawn

in and your left leg stretched out,

Blazing extremely with a raging fire.

26

fearful mantra TURE

Completely conquer the demon warriors.

Which slays all enemies without exception.

Homage to Tara, you whose heart is perfectly

adorned

With the finger mudra symbolizing the Three

Jewels.

You dazzle with your mass of radiance

Which adorns the wheel of directions without

exception.

Homage to Tara, you who diffuse a garland of

radiance

From your completely joyous and majestic

crown.

With your laughter, the perfect laughter of

TUTTARA,

You conquer demons and the world.

Homage to Tara, you who are the only one

who has the power to summon

The whole assembly of earth protectors.

With your wrathful grimace and moving

syllable of HUNG

You perfectly liberate all the destitute.

Homage to Tara, you who are tremendously

blazing with a crown adorned by the crescent
moon

And all your ornaments.

You always radiate tremendous light

From Amitabha who is at the midst of your

hair knot.

DHARMA TEACHINGS
Homage to Tara, you who dwell in the midst

Cause Mt. Meru, Mt. Mandara, Mt. Vindhya

With your right leg stretched out and left

Homage to Tara, you who hold a hare-marked

of a blazing fire garland

Like the fire of the last aeon.

drawn in, you rejoice being totally surrounded

And you completely destroy the host of

enemies.

Homage to Tara, you who press with the palm

of your hands

And trample with your feet on the surface of

the earth.

And with your wrathful grimace

You subdue the seven levels with the syllable

HUNG.

Homage to Tara, you who are joyous, virtuous

and peaceful,

You who only experience nirvana.

Perfectly endowed with the syllables SVAHA

and OM

You abolish immense negative actions.

Homage to Tara, you who are entirely

surrounded by the extremely joyous ones.
You utterly destroy the bodies of enemies.

From the speech of ten syllables and the

mantra HUNG

You are the only one who is manifested.

Homage to Tara, you who are the only form of

the seed syllable HUNG.

You, the swift one, by stamping your feet

And the three worlds to tremble.

full moon in your hand

Which appears like an ocean of gods.

You recite TARA twice and by the syllable PHAT

Dispel all the three poisons without exception.

Homage to Tara, you who are relied by the

assembly of gods,

Kings and kinnaras.

With

the

splendour,

complete

armour

of

joyous

You eliminate disputes and bad dreams.

Homage to Tara, you whose two eyes, the

radiating sun and moon,

Possess an excellent luminous light.

By uttering HARA twice and TUTTARA

You dispel all violent epidemics.

Homage to Tara, you who are perfectly

endowed with the power of peace
Placed in the three suchnesses.

You are the one who destroys the host of

demons, zombies and yakshas

With the excellent syllable TURE.

This is the praise of the root mantra and

The twenty-one homages.

Padma Mani Translation Committee - NNNI

27

STORIES

A Jataka Story of the Buddha:

Pema Chenma

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

for six years and got enlightened by achieving

and stared at him. In the same forest, there lived

your wife Yashodhara was expecting a baby.

Moreover, when you were undergoing hardship

the vajra-like samadhi, your wife Yashodhara

gave birth to a baby boy who resembled you. As
1

it had been six years since you left home, your

father King Suddhodana didnt believe the boy
to be your child and took the baby to be killed.

However, the baby was saved as there appeared

a message not to kill him due to a compassionate

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
couldnt pacify his anger and was burning with it.

Due to these severe confrontations, Yashodhara

was greatly saddened. What is the cause of these

consequences?

The Buddha responded, A long time ago,

there was a city called Kapila which was ruled by

a king named Brahmadatta, who was an expert

swordsman and had defeated all his enemies,

including their armies.

1 Other accounts have him born before Siddhartha left the

palace.

28

rolled down his cheeks like pearls. As he strolled

through the forest little animals playfully came

a sage, who was performing penance. One fine

day before, a thirsty female deer had come near

the hermit and drank the sages urine, due to

which the deer got pregnant and gave birth to a

beautiful baby girl. The baby was named Pema

ChenmaLotus-Endowedbecause wherever
she took steps, lotuses would spring.

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 first 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 bank of the river and went back home. Telling

everything about the meeting to her father the

sage, she expressed her desire to marry the king.

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 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 queens enthronement ceremony was
celebrated with great enthusiasm.

Later, when the queen was expecting a

baby, the other queens got jealous and made a plot

that Pema Chenmas eyes should be tied with a

ribbon, so the unborn child could be killed. When

the time came and she was about to 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. Then she gave birth to beautiful twins whose

complexions were just like purified gold. But the

other queens reported to her that she had given

birth to two lumps of flesh instead of babies and
they put the babies into a box and threw it into
a river.

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 flesh-eater, she ate both the babies. Seeing

the queens 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

of the other queens and he took her to hide in his

residence instead of killing her.

One day, Shantala, the goddess of Pema

Chenmas 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 terrified and confessed their guilt.

In the meantime, some fishermen 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 kings happiness knew no bounds as if

he were getting a new life. He insisted that the

minister show him the queen and the minister

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 fire, it will blaze up

more instead. All the happiness and suffering of

29

STORIES
sentient beings are the effects of their past deeds.

The lotuses under Pema Chenmas feet

If you practice patience for hatred, everything

never appeared after she got separated from the

to her not to leave but she didnt listen and went.

were the result of her merit accumulated from

will be supportive and friendly. Now, Im going to

my fathers place in the forest. The king insisted
Upon her arrival in the forest, all the animals

surrounded her and welcomed her. She went to

her fathers hermitage and there she found the
place was empty and learned that he had already

passed away. Thus, she came to realize that all the

three worldly realms are impermanent in nature.

With extreme sadness, she wandered

alone towards Varanasi. There the king of

Varanasi, Titi, got attracted to her and embraced

her with love and respect. At that time, King

Brahmadatta sent some people to investigate

king. But after reuniting with the king her steps

were endowed with lotuses once again. These

offering lotuses to a Pratyekabuddha. She took
those flowers back owing to her attachment

towards the flowers and for that, the endowment

of flowers disappeared for a period of time and

even her life was at risk. Owing to her deep

devotion towards the Pratyekabuddha, however,

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.

So, Pema Chenma is Yashodhara and

about Pema Chenma and after hearing about

because of the impact of her own karma, she

her back to the palace.

and all the assembled people were mesmerized

her presence in Varanasi, he went there in the

disguise of a Brahmin. There he met her and took

experienced so much of suffering and was also

scolded by my father. Thus the Buddha stated
by hearing this.

Rinchen Wangmo

7th year, NNNI

30

SACRED SITES

Drepung Stupa

alden Drepung or the Shri Dhanayakata

was buried due to negligence and only ruins of

eight types of stupas in the sutras, each related

of Buddhism in India. It has been noted that this

Stupa is one of the oldest and most unique

stupas in Buddhism. Generally we see

to an episode in the life of the Buddha. However

in Vajrayana Buddhism, the ninth one is the

Kalachakra Stupa, which has to do with guarding

from negative energies. According to historians,

the first Kalachakra Stupa is believed to have been

built between the 3rd and 2nd centuries BCE in

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

it can be seen today. The stupas situation may

be seen as a symbol of the waxing and waning

opulently embellished stupa attracted pilgrims

until the 12th century CE and gradually went to

ruins when Buddhism declined. The stupa was
renovated several times by Buddhist kings, such
as Emperor Ashoka, during the period when
Buddhism was at its peak.

The Buddha prophesized that the

Vajrayana teachings would be widely taught by

Guru Rinpoche and others after his demise. But

that doesnt 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 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,

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

I have taught the Wheel of Time.

has conducted Kalachakra initiations dozens

Accordingly, it was the king of Shambhala

Buddhists gathered to visit the place and receive

For the Dharma king Dawa Zangpo and so forth,

named Suchandra (Tib. Dawa 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

activities. So the Buddha, on a full moon night

while he was teaching the perfection of wisdom

(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.

Afterwards, the first Palden Drepung

stupa in the world was erected. Since then it

has become a very important monument for

Buddhist pilgrims to visit and receive blessings.

32

The Kalachakra teaching was gradually

of times, including one in Amaravati itself in

the year 2006, where hundreds of thousands of

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.

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 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

Spain and the Kurukulla Centre in Boston.

Padma Mani Translation Committee - NNI

SACRED SITES

Mount Malaya

ccording to the unique tradition of

Vajrayana, 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

3. The aural lineage of mundane individuals

Mount Malayaalso known as Mount

Malayagiri, Adams Peak and Sri Padalocated in

Sabaragamuwa, Sri Lanka, is the place where the

second lineage of the vidyadharas among human
and non-human awareness holders originated.

In the Tantra of the Declaration of

Enlightened Intention, a disciple asks the Buddha:

O Transcendent Lord! You have indeed taught
The three guiding vehicles.
Why, then, do you not teach the definitive vehicle,

In which the spontaneous presence

Of the cause and the fruit is enjoyed,
And which cannot be requested from other
buddhas?
To this, the Buddha replies:

Having turned the wheel of the doctrine of

causes

For those who are intent upon cause,

The short path of the vehicle of indestructible
reality
Will make its appearance in the future.
According to this prophecy, 28 years after

the Buddhas demise, the five precious sublime

onesnamely the god Yasasvi Varapala, the naga
king Takshaka, the yaksha Ulkamukha, the ogre

Matyaupayika and the human awareness holder

Vimalakirti the Licchavilearnt by supernatural

cognitive powers about the Buddhas entering

33

SACRED SITES
into parinirvana. They aroused themselves from

his disciples went there and stayed for six years

There, they cried out in twenty-three verses of

possesses all the qualities of Mt. Malaya, which is

their meditative absorption and miraculously

assembled on the peak of Mt. Malaya in Sri Lanka.
lamentation and wept to the point of exhaustion.

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 five 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

was concealed invisibly in space.

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 Ravanathe ten-headed

lord of Lankathe 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

great ogress called Visvarupi and propagated

the mantra teaching. It is said that the master of

before returning to India. The mountain is

usually known by the aforementioned name and

a ferocious wilderness as described below:

On its peak dwells the king of powerful craft.

On its face is a dog-shaped white rock.
Its 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.
Lanka is an eminent place of various

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. Sinhalas rivers are filled with

pearls, treasures and other precious jewels. The

forests are filled with endangered animals like
elephants, and houses with voluptuous girls.

In a dense forest called Kandala in

the greater vehicle, Lankajayabhadra, was born

the northeast, there is a cavern which houses

visited the place and propagated the mantra

third visit, during which he was accompanied by

there. Renowned masters like Chandragomi,

Santipa and the great scholar Vanaratna also

teaching.

As Mt. Malaya is surrounded by a chain

of rocky hills, no ordinary person can reach

there. The great master Padmasambhava and

34

Sripaduka,

an

enormous

5-foot,

11-inch

footprint of the Buddha which he left during his

1

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 Adams 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 five hours or less for

fast walkers to reach the peak and slower ones

might take around seven hours. Lamps along the

footpath are lit for the visitors.

Mt. Malaya is one of the worlds most

auspicious pilgrimage sites, especially for

Buddhists. Pilgrims risk their lives walking
thousands of steps up the mountain in spite of

the difficult 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 Rinpoches 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

Kanheri Caves

ccording to the Archaeological Survey

of India, there are many historical

sites which demonstrate the Buddhist

influence on its arts and culture during the

medieval period. Due to our busy life and lack of

interest, 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

Devanagari and Pahlavi languages. These indicate

that the inscriptions inside the caves were carved
during the Mauryan and Kushana periods.
Sanskrit

The word Kanheri comes from the

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 magnificent 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

intricately carved sculptures of Buddha and

spiritual masters.

indicators of the exquisite arts of that period.

On the outer sides of the walls, there are many
Avalokiteshvaras 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

dormitories for the monks and each of them

consists of a small worship shrine and rock-cut

beds. For the further betterment of monks lives

there, a cistern system was designed.

At the time many Buddhist scholars

from Nalanda used to come to Kanheri to practice

tantra. It was a home for many great yogis and

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

sacredness of this site has been described in

many biographies of the great Indian and Tibetan
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.

The remaining ruins of these caves in

the hilly forest of the present day Sanjay Gandhi

National Park, Mumbai was left unknown to the
world until the Archaeological Survey of India
started taking care of this site.

How to Reach Kanheri Caves:

Air: Mumbai airport is the most convenient

one to reach this site.

Rail: Borivali railway station is the nearest one

but for major trains, Mumbai CST is preferable.
Bus: Its a 10-minute journey from the Borivali
railway station, however buses are available
from Mumbai also.

Gyaltsen Tamang (Sudeep)

7th year, NNI

37

BUDDHIST ARTS AND SYMBOLS

The Seven Royal Treasures

s mentioned in the sutras, the seven royal treasuresprecious wheel, jewel, queen, minister,

elephant, horse and generalare said to be the virtuous, extraordinary symbols of those
elements that feature in the reign of a universal emperor (Skt. Chakravartin). 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, 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. It takes him wherever he wishes to go and the
other royal treasures follow 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 (804.5 miles),

eliminate the destitution of the four continents,1 and fulfil ones 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 flaw. 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, one is filled with immense happiness.

38

1 The four continents surrounding Mount Meru: Superior Body (Purvavideha), Jambu Continent (Jambudvipa), Cow Utilizing (Aparagodaniya), and Unpleasant Sound (Uttarakuru), in the east, south, west
and north respectively.

BUDDHIST ARTS AND SYMBOLS

4. The Precious Minister

The precious minister, whose richness is compared with the son of

Vaisravana (Tib. Namth Sey), is very brave and skilled in the battlefield. With the

intellect of a king, he is an expert in governing. He has such extraordinary fortune

and remarkable determination that he could fill 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 battlefield and is extremely fast like the son of Sasung, the king
of elephants.

6. The Precious Horse

The precious horse has a strong body with bluish, attractive hair like

that of peacocks neck and a voice that can pervade the world. The precious horse

also has the ability to know what is in the emperors 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.
7. The Precious General

The precious general is brave and possesses extraordinary moral

strength. He is skilled in the art of machines and weapons. He is very clever and

an extremely ferocious fighter 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 terrified.

Pema Tenzin

7th year, NNI

39

SPIRITUAL ADVICE

The Advice Called The Garland of Jewels

~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 flowers of auspiciousness!

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 flower 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, the elephants is supreme,
And among all flowers, the white lotus is the finest.

In the same way, remembering impermanence is the supreme among all reflections:
Keep this in mind.

The outer world is impermanent, exhibiting the change of the four times.

Its inner contentssentient beingsare impermanent, 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?

Ones present happiness and suffering are the results of [actions] accumulated in the past.
What will happen in the future will be determined by ones present actions.
Just like the bodys shadow, karma will follow you.

The fruit of virtue and non-virtue will ripen into joy and sorrow respectively.

40

All those who are wise should think this over.

SPIRITUAL ADVICE
Family line, beauty, prosperity, power and strength, name and fame and so on
No matter how much you achieve, its just like discovering 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 on the wealth of contentment with little desire.
Whatever you engage in should accord with dharma.

In this 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 benefits of] taking refuge in, supplicating, offering to and relying upon
them from the core of your heart.

Therefore, entrust yourself to them with confidence 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 Bodhisattvas 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 Buddhas 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 actions are pure, both the Buddha and sentient beings are no different in
being the fields 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 ones intention and actions are pure, though the actions may be small, the results will be abundant.
Conversely, even though ones actions 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 defiled 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,

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

Spiritual Advice Given by H.H. the Third Penor

Rinpoche to a Group of International Disciples

Part One

onight I am going to talk about the general history of the Dharma and the way we individually
think. Generally, as we have attained a human form in this world, we should make this significant
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 ones 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

the religious point of view. On the other hand,

the moment and think there is nothing more than

Further, if he does his job with an altruistic

intention, there is a good deal of benefit from

a person who thinks only about his own benefit

will accomplish nothing worthy in this life and

will face great difficulties in the future even if he
is well-qualified and skilled.

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
find 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

couldnt count how many times we have gone

through the process of birth and death in one

single eon; likewise, we couldnt calculate how
many eons we have been stuck in cyclic existence.

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 dobe it

education, earning money and so onwe only

do it for making ourselves happy. There is no one

who does it for making him or herself unhappy.

Nevertheless, success totally depends on ones

karma. It is very difficult to accomplish even one

percent of what we wish.

Nowadays, there are many people who

dont think about, or believe in, the causality of

karma or past and future lives. This is mainly

44

and not having a relationship with Dharma. They

believe only in things which reveal themselves at

that. There are many reasons for this. Firstly, they

do not have proper dharma knowledge; secondly,
they are not able to think in the right way being

unable to comprehend what is involved in

past and future lifetimes. As we are fixated 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. Most of them take it to be fiction

or a myth.

It is a universal fact that karma exists

as the common law of cause and effect of all

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 dont want to

hear these kinds of teachings. One might even

say that these lamas do not know how to explain
the meaning of Dharma.

Generally, whatever these lamas and

scholars teach are not their own words. They

are teaching what was taught by the Buddha

himself, rather than telling lies to deceive others.

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

SPIRITUAL ADVICE
solely taught in order to liberate sentient beings

harsh words and idle gossipit will bring adverse

himself as a great scholar, and certainly not to

one speaks about something beneficial, it will

from samsara and to lead them towards ultimate

bliss. He neither taught for fame nor to proclaim

tyrannize others. For instance, a person who is

sleeping and having all kinds of nightmares is

very frightened in the dream itself, but when he

tries to escape from all these scary feelings, he
cannot wake up from that dream. At the same

time, his friend who is awake and sitting beside

the bed can see that his friend is having some

unpleasant dream and tries to wake him up.

Likewise, the different kinds of sufferings we are

experiencing in samsara are just like someone

having a bad dream while they sleep.

consequences, such as being deceived frequently,

ones words not benefiting others, and even if

turn out to be harmful, and so forth. In this way,

we have to face various results in the future. If we

have unwholesome concepts like covetousness,

harmful thoughts and wrong views, we will

experience many undesirable consequences

such as not being able to accomplish anything

as we wish, encountering many situations with

unfavourable outcomes for ourselves, and not

being able to have good relations with authentic
masters and good friends, etc.

In general, all these are commonly

In general, our actions are categorized

accepted facts among lay people. However,

three. For example, killing other beings will

cultivating virtuous ones by all means. It is said,

into those of body, speech and mind. All virtuous

and non-virtuous actions arise through these
shorten ones lifespan and subsequently one will

have to undergo the unbearable sufferings of hell

for a long time. Likewise, the result of stealing

others wealth or possessions by negative

means of oppression, robbery and cheating will

consequently ripen in oneself, despite the fact

that one seems to obtain something at present.

As a consequence of this, ones 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 be involved in
disputes and hostilities.

Similarly, if we commit any of the four

non-virtuous actions of speechlying, slander,

it is our duty to amend our own nature by

abandoning those ten non-virtuous deeds and

If we practise the human principles well, then the

realms of the gods are not too far away to reach.

It is also said, If one practices morality, it will be
quite easy to enter the spiritual life. Therefore, it

is imperative to benefit others through our body,

speech and mind with kindness.

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

teachings it says that as there is no limit to space

neither is there a limit to sentient beings. Their

45

SPIRITUAL ADVICE
number is immeasurable. Hence, we have to

as the five poisons. These are the main causes

mindstream from birth, it is of course very good.

practitioner is how to get rid of this afflicted

generate bodhichitta focusing on immeasurable

sentient beings. If bodhichitta is within ones

If not, one should understand the necessity and

importance of bodhichitta and should receive

its vow. Based on bodhichitta, one can receive

the Bodhisattva vow either from a holy master

or from the body, speech and mind-shrines of

buddhas and bodhisattvas. After receiving this,

we should put it into practice. In this way, the
fact that we are born as human beings becomes
something meaningful.

Within our mindstreams, there are many

kinds of mental afflictions and among those

there are five main defilements which are known

46

of the extreme suffering that we experience in

samsara. Thats why our central objective as a

mind, how we can abandon and eliminate these

poisons. In the beginning, it is really difficult to
generate bodhichitta within ones mind. But
if we constantly contemplate and try to train

ourselves to adopt all these practices, it will be

easier and become like a habit. All buddhas and

bodhisattvas of the past were ordinary beings

like us at the beginning. They were not born as
buddhas.

To be continued.......

BUDDHIST TEXTS

An Introduction to Nagarjunas Fundamental

Treatise on the Middle Way
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. The teaching
is described briefly through the following summary of its twenty-seven chapters.
Chapter One: Analysis of Causal Condition

In this chapter, the main textual outline

Chapter Three: Analysis of the Sense Faculties

This chapter mainly refutes the idea of

teaches on the condensed phenomena of material

those who proclaim the sense faculties, self and

As quoted in the root text, Phenomena are unborn

and consciousness as the observers of objects

form up to Buddhahood: whatever occasion,

condition or tenet is unborn of the four extremes.

from self, other, both and neither. Whichever
and wherever the compounded phenomena
are, there is no birth at any time. Specifically,

Nagarjuna repudiates the Buddhist proponents of

materialism, who assert the birth of matter from

others.

Chapter Two: Analysis of Coming and Going

In this chapter, Nagarjuna refutes the

existent nature of the act of going, the supporting

person (the doer), and the commencing activity, in

consciousness to be observers that possess an

independent sensor. They assert the sense faculties

and support their statement by emphasizing an

Abhidharma text, which shows that there are the
twelve sense faculties of seeing and the object of
seeing, hearing and the object of hearing, and so

forth. However, Madhyamika disproves the above

assertion of independent and tangible sense

faculties, accepting that sense faculties arise due to
interdependence.

Chapter Four: Analysis of the Aggregates

If we do not analyze meticulously, all that

ultimate reality. The root text says, Consequently,

we perceive to be pleasant is in reality contradictory.

these three, it is impossible to have an inherent

not existent in ultimate reality and they are empty

going, the goer and the action of the goer are

devoid of existence. Due to the non-existence of

step walking from one point to another by itself.

Similarly, all phenomena coming from one place

to another and going from one edge to another are

like the reflection of a face in the mirror.

Even

the

five

aggregatesform,

feeling,

perception, formation, and consciousnessare

in nature. Without combination nothing is formed.

For example, we impute the word body for our

physical form, which is comprised of many limbs,

hands, head, eyes and so forth. If we split it into its
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

Chapter Five: Analysis of the Five Elements:

phenomena too will cease to exist, showing every

nothing but emptiness.

Earth, Water, Fire, Wind and Space

The idea of investigating the five elements

is to make sure that everything is not permanent

but emptiness. Here is the way one can examine

be any compounded phenomena as such. Thus,

the text states that the concept of uncompounded
appearance of phenomena to be illusory.

Chapter Eight: Analysis of the Doer and Deeds

In this chapter, the introspection is

the five elements: Before the characteristic of

about the doer and deeds. When the Buddhist

there wouldnt be a characteristic. But there is

by accepting the presence of doer and deeds,

space, there doesnt exist even the slightest space.

If space appears before its characteristic, then

nothing without characteristic anywhere, and if
there is nothing without characteristic, then where

does the characteristic fit in? Likewise, the same

logic may be applied to the analysis of earth, water,
fire and wind.

Chapter Six: Analysis of Attachment and Desire

In this chapter, Nagarjuna refutes on the

ultimate level the existence of the aggregates,

proponents of true existence state that there

is an intrinsic phenomenon in ultimate reality

Madhyamika proponents strongly refute that

statement. This chapter proves that there are no

doer or deeds as such when examined in depth.

The concept of doer and deeds only exists in the

conventional sense, which is based on the state of
interdependence.

Chapter Nine: Analysis of Pre-existence

In this chapter, Nagarjuna refutes the idea

constituents and elements, which are the supports

of some Buddhist proponents of true existence

substantial and concrete attachment and desire by

believe the self to be the real enjoyer or benefactor,

of afflictive emotions. The same logical reasoning

is applied as before to refute the acceptance of

non-Buddhists and some Buddhist proponents.

Chapter Seven: Analysis of Birth, Existence and

Disintegration
This chapter analyzes birth, existence, and

disintegration. Every compounded phenomenon

goes through these three stages. However, with

critical examination, Nagarjuna points out that

who establish self as something substantial. In

order to see, hear, feel and so forth, they firmly

which exists before everything else. But again

with the same application of Madhyamikas valid

reasoning and analysis as before, the conclusion is

drawn that there is no substantial self or enjoyer in
the ultimate sense.

Chapter Ten: Analysis of Fire and Firewood

This chapter specifically analyzes fire

these are just designations in the conventional

and firewood, and declares that they dont exist as

sense, the other two are negated naturally and

support and that which is supported. Nagarjuna

sense without any intrinsic object. He also

concludes that by negating birth in the ultimate

48

one or distinct in nature, which implicitly negates

the inherent existence of self and phenomena as

BUDDHIST TEXTS
refutes such wrong views, which contradict
the profound meaning of dependent causation
that is beyond the boundary of permanence or
annihilation.

Chapter Eleven: Analysis of Cyclic Existence

through delusion like a mirage. Yet, the nature

of conventional things is primordially empty or
devoid of self-nature, when analyzed meticulously.
Chapter Fourteen: Analysis of Contact

In this chapter, non-Buddhists assert

This chapter teaches the non-existent

that the nature of phenomena exists because

absence of birth, aging and death. Thus, it

consciousness emerges. When these three come

nature of cyclic existence by examining its

beginning, middle and end, and showing the

absolutely negates the inherent existence of the

wandering self which doesnt accord with the law

of cause and condition. Therefore, the nature of all
dependent phenomena is empty in ultimate reality
and is like magical illusion in the conventional
sense.

Chapter Twelve: Analysis of Suffering

In this chapter, non-Buddhists and some

the phenomena of meeting or contact can be

shown. Depending on sight and physical form,

together, they give rise to contact. Nagarjuna refutes

this by pointing out that the nature of phenomena

itself is nonexistent. Therefore, contact is illogical

through the analysis of subjectlessness or through

reasoning whether there is the same or a different
substantial entity. If contact were established

either with the same or a different substance, then

there should be benefit for both.

Buddhist proponents of true existence argue that

Chapter Fifteen: Analysis of Natural

none. However, Nagarjuna refutes that these four

is first asserted to exist because it arises by relying

a magical illusion based on interdependence, as

conditions themselves are like flowers in the sky

the inherent self exists because it experiences the

suffering produced either by itself, other, both or
extremes have never existed, just like a flower in
the sky. Everything is just mere appearance, like
explained in chapter eight.

Chapter Thirteen: Analysis of Compounded

Phenomena
In this chapter, Vaibhashika adherents

Phenomena
In this chapter, the nature of all phenomena

on causes and conditions. But, to rely on causes

and conditions is illogical, since the causes and

(which are nonexistent). Lord Buddha stated

that all phenomena emerge from interdependent

origination. Thus, non-substantial phenomena

also arise due to substantial phenomena.

argue that if functional phenomena are empty

Series to be continued...

have a distorted way of understanding emptiness

Padma Mani Translation Committee - NNI

that every phenomenon we perceive arises

49

and devoid of self-nature, then that would be a

kind of criticism of all conventional things. They

as mere nothingness, like a rabbits horn, which

is nonexistent. Nagarjuna refutes this by proving

INTERVIEW

Interview with Venerable Khenpo Jigme Kalsang

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 fulfil His Holiness

command, which I still regret.

PT: These days, various diseases, famines,

conflicts, 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

Palyul Times (PT): Tashi Delek! Khen Rinpoche,
with our humble greetings, we would like to
request you to grant an interview for the Palyul

Times magazine for this years publication. It is

an annual English publication we produce from

the Ngagyur Rigzod Editorial Committee. The

magazine contains a general introduction to

dharma, descriptions of sacred Buddhist sites,

biographies, events at Namdroling and exclusive
interviews with the senior Rinpoches and
khenpos of this monastery.

PT: For a Buddhist practitioner, how important

do you think it is to study the topics of modern

education?

50

reason behind them? Please express your view.

KJK: In my view, these calamities are taking

place because of causes such as engaging in

non-virtuous activities by individuals and

communities as a whole, and conditions like

the lack of love, compassion and bodhi-mind

in those evildoers. Also, there are disturbances

in the equilibrium of external and internal

natural elements due to the evolution of the new

scientific era. In brief, these may be the causes of

such suffering.

PT: What do you think is the cause and condition

for Buddhism pervading in Western countries

these days? How do you see their devotion and
understanding in Buddhism?

INTERVIEW
KJK: Buddhism is rapidly spreading its wings

KJK: It is very difficult to find someone these

analyze by bare perception, to analyze by valid

from the practice of hearing, reflection and

towards these countries because it is pure from

the point of view of the three-fold scrutiny [to

inferential cognition and to analyze by spiritual
authority], it has noble advice on refraining from

doing harm to others from its base and benefiting

others from its base as well, and it is the teaching

which shows that everything evolves from

the cause and effect of our own actions rather

than believing in a particular creator. There is

also the condition of trust and interest having

been induced in the minds of practitioners by

authentic masters who hold the noble altruistic

intention of benefitting others, introducing

them to the perfect essence and principles of

Buddhadharma.

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 benefit others, then that would be helpful in

generating faith and understanding.

PT: Khen Rinpoche, what is your view about the

pros and cons of modern economic development
on Buddhism?

KJK: I greatly feel that modern economic

development has been a factor in benefitting 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

Buddhas teaching of scripture and realization,
especially for realizing the essence of teaching.

PT: If one wants to be a genuine practitioner,

what kind of motivation and conduct one should
have?

days like those noble beings of the past who, from

the beginning, led their lives without separating

contemplation. So for beginners, one should

divide ones life into three stages: in the first,

generate wisdom in yourself by studying the

sutras and tantras; in the second, benefit others

through teaching the knowledge that you have

gained; and in the third, bear in mind that you

should accomplish the method of meditation

in a hermitage on whatever you deduced and

understood from the teaching. Further, you

should have faith and pure perception to your

teacher and the Three Jewels. Be compassionate
to all the motherly sentient beings and believe

in the irreversible law of cause and effect even

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

practitioner.

PT: As you have been working sincerely in

propagating the Buddhadharma, how is your

experience?

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 selfishness. Thus, if one

supplicates ones 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

uncertain survival of the Buddhadharma, that

Hence, one should persevere with ones body,

of gathering disciples rather than thinking of

ones gurus noble instructions and the time of

would not be at all significant.

PT: In the 21st century, what qualities does

one need to have in order to start their dharma
practice?

KJK: Sentient beings are born uncountable times

from beginningless time until now. It is certain

that in one of their past lives, he or she must

have made some connections with the sangha

community. Circumstantially, whenever their

connection and karmic tendencies with dharma
awaken, at that time they will unconditionally
wish to take part in dharma practice and this is one

of the most important requisites they should have

when they first enter dharma practice. For these
beginners, they have to start in accordance with

noble worldly attitudes and conduct regarding

the practice of abstaining from harming others

and benefiting others till whatever should be

is the time of the increasing condition of outward

mundane diversions and inward inattentiveness.
speech and mind, all the time hearing, reflecting
and contemplating.

PT: We would like Khen Rinpoche to share your

suggestion regarding the Palyul Times magazine.

KJK: I wish that this magazine would be

the condition for awakening the connection

and karmic tendencies with dharma from

beginningless time of all beings, and in helping

those who have already joined the dharma

tradition to become genuine practitioners.
Moreover, it should have as its main quality

clarifying the essence of Buddhism. In addition,

I think it would be far better if we could publish
the magazine in Chinese too.

Lastly, I would like to thank the Ngagyur Rigzod

Editorial Committee for giving me such a

wonderful opportunity to share my views in this

years publication.

May the Buddhadharma continue to flourish forever!

May the precious Dharma-holders live for a thousand eons!

May peace and happiness prevail in the world!

52

Rigzod Editors

PERSONAL ACCOUNTS

Realizing the Reality of Life

would like to share my thoughts reflecting

Bhutanese have termed gross national happiness.

order. The continuum of consciousness between

generation. Thus, regulations are an integral part

on the reality of life from the different levels

of beings mental dispositions, in ascending

birth and death occurring in living beings with

the support of vital wind-energy and substantial

causes is called life. The existences of lives are

distinguished by their common distinctive

characteristics and habitual patterns. Thus,

possessing varied life-patterns, all sentient

beings are grouped into six classesgods, demigods, human beings, animals, hungry ghosts and
hell beingsaccording 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

about the reality of life on the most basic level.

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

well-being of its people and to achieve what the

It would be very difficult for any country to carry

on without laws and rules from generation to

of human civilization. Understanding such norms

and adopting them with perpetual acceptance is
the realization about life in its mundane aspects.

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 ones

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.

It is very important to cultivate good

motivation. We must know that every sentient

being seeks happiness and does not wish to

suffer, just like oneself. This realization about the
reality of life is the sublime path followed by the
bodhisattvas.

53

PERSONAL ACCOUNTS
The reality of life on the ultimate

level concerns the union of pristine wisdom

and

luminous

compassion,

which

is

the

unsurpassable means to benefit oneself and

others spontaneously. Here one has to maintain

a perfect state of mind through wisdom and

compassion which are devoid of non-virtuous

intent.

Lopon Sonam Rinchen

NNI

A Charlatan Trying to Breach the Degenerate Age

veryone says its the time of degeneration.

the notorious two world wars of the twentieth

prophesied in his Seven Chapter Prayer,

of millions of innocent beings suffered due to

Yes, I believe the degenerate age will be

here sooner or later as Guru Rinpoche

Spontaneously Accomplishing Wishes: In the

degenerate age of strife, in the last five-hundred

years, all sentient beings will be beleaguered

by the gross defilement of the five poisons.

Also in other Buddhist texts, they mention

our generation being in the degenerate time.

However, I firmly wonder if the present century

is the degenerate time.
Once

His

Holiness

Padma

Norbu

Rinpoche said, I think its our best time instead

of the time of degeneration. We are in the perfect

time where we have all the causes and conditions
to practice Dharma. When I say practising

Dharma here, it doesnt 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 difficult it was to get
such education. The world was under the threat

of civil wars, in conflicts of race and religion,

suffering from holocausts and most of all from

54

century. Can you imagine how many beings might

have suffered at that time? Certainly thousands

lack of education about love and compassion.

In the best cases, different kinds of

revolution took place in order to make the 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

world is reformed with education, the root of

all phenomena. Therefore, how irrational would

it be to say that we are living in the degenerate

time?

Abraham Lincoln once said, Every

generation seems to think that the next

generation is slowly going to hell in a hand

basket. So, its 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

such as smartphones, computers, automobiles

been practising this for a long time. Volunteers

went to meet my wonderful friend Macson, the

protesting

to

ban

festivals

that

include

slaughtering of animals in some places which have

from all around the world came to help during

the times of disaster like the deadly earthquake

in Nepal and the Malaysian plane crash. Friendly

world cup games, and the proliferation of NGOs

and charities are some of the inspiring good

examples of harmonizing our world.

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
with cooperation respectively. I have seen many

and so on. Everything is made easy and reliable

for us like never before. A few months ago I

first Christian monk I ever met. The name of

his church is Pushpa Ashram, which is located
on the outskirts of Mysore, south India. I was

surprised when I saw the gate of the church

and asked him in confusion, Is this really your

Christian monastery or am I going into a Hindu

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 filled my heart with
immense joy.

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

the Muslim couples their reason for visiting the

upon. Lets fulfil our common goal of achieving

Temple (at my home in Namdroling Monastery,

south India) for the last nine years. I asked one of

monastery. They happily replied that they just

felt peace and calm visiting places like the Golden

Temple.

Due to the advancement of science

and technology, machines are being invented

for the sole intention of making our life easy

make a Heaven of Hell, a Hell of Heaven. So its

in our mind to make a beautiful heaven to live

happiness in the world and make it a beautiful

place to live. Let us all educate ourselves and

unite together as members of one home, respect

all religions, cultivate love and compassion,

and finally be a charlatan trying to breach the
degenerate age.

Lopon Pema Wangdak

NNI

55

PERSONAL ACCOUNTS

Kindness of Mother

other, Mama, Mom and Mummy are

bodhichitta, which we should contemplate in this

we all know is that however disrespectful and

least once all beings have given birth to us, and

some of the precious words that we

use to call our beloved mother. What

bad we behave towards our mother, or however

wrong the decisions are that we make in our life,

she will still love us unconditionally just the way
she always does. She is the one who is, and will

always be, there to comfort us when everything

turns bad; we can always count on her. She is the
one who thinks of feeding us before extinguishing

the flame of her own hunger. She is the one who

dresses us with the most beautiful, good quality

clothes but doesnt even buy anything new for

herself. Her love never fades away and her heart

is as bright as a shining diamond, as deep as an

ocean and as vast as the sky. There is nothing
like a mothers love for her child in this world.

It knows neither low, nor high and is spread

evenly to all her children. Therefore, a mother is

considered to be the kindest person on earth.

In my opinion, I dont think a mothers

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. Instead, spend time with her and by
showing your energy make her feel that you love
and care about your mother a lot.

In dharma texts, there are references

of sentient beings having been our mothers.

It is referred to solely in order to cultivate

56

pattern: Whether they are hell beings or hungry

ghosts, humans or animals, demi-gods or gods, at

when they gave birth to us they raised us with

the utmost care, just like our present mother
does. Therefore, we should feel their kindness
and, seeing that they now suffer in the different

lower realms, an unbearable sense of compassion

should be aroused within us. Subsequently,

we should develop the altruistic intention of

making them free from the ocean of suffering.

Then there comes the question: How? Being

trapped oneself in the net of samsara, we lack the
ability to free even ourselves from its unbearable

suffering, let alone other beings. In order to gain

that ability, we first need to get ourselves free

from samsara and attain Enlightenment. Keeping

this in mind, think about the consequences of

your own virtuous deeds you have done in the
past to get this most rare opportunity to meet

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 realms.

Loponma Kunzang Paldron

NNNI

PERSONAL ACCOUNTS

Norbu and Norzang

ove and care exist not only within

meeting. It amazed me since it wasnt what I

story that I came across, between a dog and a

on, they became good friends, perhaps more

mankind but are also seen among animals.

Regarding this, I would like to share a real

cat. It was in the year 2000, when my elder sister

brought a puppy home that my mother named
Norzang. We used to feed him with cow milk

until he grew strong enough to guard our field at

night and house when no one was home. And at

my uncles monastery, located a kilometre from
my house, Norbu the cat was raised and he was
my pet ever since his birth.

I spent my weekdays in the monastery

studying and came home on holidays to help

my parents. Once Norzang followed me to the

monastery. When I gave food to Norbu, I was

astonished to see that he didnt even try to chase

away Norzang who came and ate all his food
while he was trying to have it. Instead, he kept

just watching Norzang eating his food. He then

embraced Norzang with his soft push as a kind

of lovely greeting to a new friend on their first

expected to happen. This is unusual between

different species of animals. From that day
like brothers, and many neighbours saw them
walking together along the way from my home to
the monastery.

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. First Norzang

would go to the balcony and curl up in a ball-

like position with his paws under his neck. After

awhile Norbu would follow and sleep in the

middle of the curled body. In one incident,

Norzang was badly injured when he got bitten on

his left leg by other dogs and couldnt come to the

monastery. At that time Norbu would go to my

home to see Norzang and use to show his care for

him by licking his wounds. I was tremendously
moved to see such love and care in them.

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PERSONAL ACCOUNTS
One day when I was cleaning the

after Norzang died, Norbu was also lost and was

Hearing this, Norzang rushed into the scene

sleep. Such was the love and affection between

surroundings of the temple, a group of dogs

gathered in the grounds barking and fighting.
immediately. When Norzang was about to get

involved in the group fight, a black dog came

running towards Norzang and started fighting.

When Norbu saw this, he rushed there to help his

friend Norzang who was smaller than the black

dog. Norbu lashed out with his sharp claws at the

face of the black dog more than four times and
together they managed to chase away the black
dog.

I felt sad when I went back home for the

first time since leaving for Namdroling Monastery

three years before. I came to know that not long

nowhere to be found. My mother said Norbu

would sleep at the spot where Norzang used to

two souls even though they were of different
kinds. This experience moved me deeply and
made me believe in such stories I heard of before
and after.

It can be concluded that beings are born

in different realms because of their own deluded

karma, which is led by afflictive emotions. Its a
fact, however, that every being without exception
has the nature of love and affection, and love is

the root of compassion, which is ultimately the

mind of the Buddha. Hence, every being has the

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.

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

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PERSONAL ACCOUNTS

A Fault: An Image Reflected in the Mirror

o talk about anything, there are two levels of

categorization: relative and ultimate. On the
ultimate level, there is no trace of judgmental
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
has been imperfect in many ways. It is good to be
critical sometimes, but is it okay to find only the
faults in others and ignore ones own? We keep on
seeing defects in others, but in actuality they are
none other than our own images reflected in the
mirror of others actions.

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 finding a genuine and
compassionate friend, all I could find was bountiful
friends who actually need more help than I do. It is
the same everywhere and every time for me. One of
my friends told me that he would be friendlier if he
were accompanied by a nice and perfect friend. Now
what is wrong here? Everyone wants to be a perfect
human being but would not even think of changing
himself in the first place. To this point, Leo Tolstoy

states, Everyone thinks of changing the world, but

no one thinks of changing himself. This is exactly
what the situation here is.

When the Buddha was asked to essentialize

his teachings, he said, To tame ones own mind is
the teaching of the Buddha.
Shantideva also says, To tame ones hatred
is same as taming countless external enemies.

I have been studying extensively for

many years, and yet I always end up finding faults
in others. The most disheartening part is that I do
not seem to be able to put my studies into actual
practice. Perhaps this is one of the reasons for the
practitioners who have failed in their practice.
However, I feel it is a progressive approach to
be aware of ones fault as ones own projections,
which by their nature are devoid of any substantial
impurities. I find 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 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.
Finally, may I become aware of my own
faults and realize their nature through my own
reflection manifested in the actions of others!

Cheki Dorji
8th year, NNI

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PERSONAL ACCOUNTS

Buddhism: The Source of Peace and Happiness

t is a universal fact that everyone in this world

strives for peace and happiness, irrespective

of different views and understanding about it.

Many historic figures such as the Buddha, Jesus,

the Prophet Muhammad and many others came to

this world and bestowed various teachings about

how to 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

from external war, violence and mental distress

in which one experiences a perfect environment

suffering is rejoiced in with pure perception and

seen to be endless happiness.

Every religion plays an important role in

strengthening and maintaining humanitys 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 experiencemainly

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?

The idea of love and compassion has a

with an ecstatic joy, whereas ultimate peace and

profound meaning which is beyond the grasp

is free from all obscurationa level at which all

means and methods to understand the nature of

happiness is the state of great bliss achieved

through complete realization of Dharma, and it

60

of common understanding. However, according

to the practical account, Buddhism ensures the
phenomena and its reality by revealing the true

PERSONAL ACCOUNTS
origin of suffering. Consequently, we restrain

It doesnt matter if we are Buddhist or

from unwholesome action and adopt wholesome

not; there is always a consequence for every action

how we develop a sustainable practice of calm

action, there is an equal and opposite reaction.

action for the attainment of peace and happiness

in the world. Equanimity and impartiality are

abiding and stillness within our mind. These

practices foster the pacification of our lust, anger,

pride, envy and so forth. Buddhism is the single

method to motivate these levels of practices.

If the people of the world could adopt the

aforementioned philosophical ideas as profound
commonsensethe

fundamental

guiding

principles of lifeit is very evident that people

would be more civilized and broad-minded in

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.

At the cusp of this degenerate age, the

world has become unsafe under the influence

of rising violence. Men seize opportunities to
gain recognition, fame and popularity with

self-absorbed intentions. These are the main

factors that increase violence, unfriendliness and

insecurity in the society. On the other hand, if we

frame our mind to practice contentment, we can

gain satisfaction through what we have and can
decelerate our unending desires. As a result, an

altruistic intention to perform actions for the

welfare of others will be our dedicated practice.

done regardless of good or bad. This is similar

logic to Newtons third law of motion: For every

Just like a body and shadow are inseparable, our
karmic debts will follow us. Buddhism mainly

emphasizes the concept of loving kindness

and compassion as the guiding principle of life.

Regardless of diverse religious backgrounds, if

one accepts this idea, one would restrain from

meaningless actions of body, speech and mind

and gradually peace and happiness would prevail
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

mind because our mind is being stirred up by

the afflictive emotions. Yet, one can achieve this

ultimate peace and happiness through purifying

our

mindstream

and

through

practising

Buddhism, especially the secret Mantrayana.

And, when our mind is unbound from afflictive

emotions, that state is called the ultimate peace

and happiness. This state can be attained by the

meditative stabilization emphasized in Buddhist

practice.

Sangay Tenzin
8th year, NNI

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PERSONAL ACCOUNTS

Distracted by Conceptual Thoughts

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 afflicted 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, as I was looking through my window, I saw a friend of mine with a 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 fly around and deceive us in many ways. This is how we are wasting our pre-

cious time unknowingly. Look attentively! We may find 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. Since all meritorious and non-meritorious actions are marked by the actions of body, speech and mind, we must always be careful with them!

Jangchub Wangdi

8th year, NNI

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PERSONAL ACCOUNTS

My View on Monastic Life: Now & Then

hen I was exactly eighteen, even

to carry out ritualistic work and read Kangyur

in me to drop out of school and become a monk.

dharma could be considered equal to modern

though I didnt have the mind of

renunciation, the enthusiasm arose

I proceeded to discuss this with neighbours who

had knowledge about the monastic life but they

discouraged me, saying, The monastic life is just

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,

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.

Furthermore, when the Buddhist monks

were seen roaming throughout the markets and

villages, innocent people like me always tended

to criticize them. Likewise, I also underestimated

them by thinking that the monks who resided

in the monasteries just learned conventional

Dharma such as engaging in ritual activities like

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

and Tengyur. Then the misconception arose in

my mind that the conventional knowledge of the

youths acquiring a vast knowledge of various

subjects such as English, mathematics, science,
etc.

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

of misery in our life due to the accumulation of

non-virtue in our past lives. We are bound to

face this endless suffering in cyclic existence as

we lack the knowledge of dealing with the eight

worldly concerns and havent abandoned our

afflictive emotions. So, you are on the right track
in choosing a better life.

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

form of a golden line. Gradually, a couple of years

are given the title of Lama upon completion, and if

see innumerable monks wearing yellow robes

and circumambulating the main temple in the

passed by and I came to realize that the monastic

life is not what I thought before as a centre of

learning only for conventional Dharma; rather, it

is a genuine place of learning for all the varieties

of knowledge. Furthermore, it is not an easy life

to be chosen by those with inferior qualities. The

monastic students who choose to enter the shedra

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, composition, grammar and the history of

Buddhism and Tibet. And they dont 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 actionthe higher

ways of learning, contemplating and meditation.

During their vacation many of the

monks are involved in one of the three onemonth retreat practicesNgondro, Tsalung and

Dzogchenwhich are the condensed form of the

tantra teachings. These practices are also said

to be the keys to open the door to omniscient

Buddhahood. After the completion of their nine-

retreat or go for higher studies equivalent to a

PhD. If they choose the three-year retreat, they

they choose the second option, they are awarded

the title of Khenpo. After getting these they are
shouldered with more responsibility to serve
the Buddhadharma. In addition, the students of
superior faculty also seize the opportunity to
learn English and other languages, as well as how
to translate Dharma texts, etc.

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 ones 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, its necessary that parents

let their children choose according to their

interest. Thus, the lay peoples criticism and

discrimination towards monks today seems

improper due to these reasons. On the other
hand, I realize that there is no point in criticizing
anyone; since this is a degenerated time, people

hardly choose to be monks anymore. However, if

someone renounces the worldly life and wears

the monastic robes even just for one day, it is

said he or she should be highly appreciated and
respected rather than criticized.

Dorji Tshering
8th year, NNI

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PERSONAL ACCOUNTS

My Entire Life in One Single Night

ate one night, I was walking under the

beautiful moonlight. The city was quiet;
everyone seemed to be fast asleep. Only

the dogs could be heard barking in the distance.

It was strange, I could not figure 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, the clouds rolled in the sky and

it started to rain heavily, but we kept walking.

I couldnt see her clearly but could sense

the love and care she had for me. She wore a
white gown and had long hair which was kept

freely down her shoulders. She looked like she

was in her teens. We kept walking and after a

while we reached near a garage. Let us wait here

until the rain stops. With these words she spoke

for the first time. We went inside the garage and

as soon as we entered, she disappeared.

It was a small garage. The roof was made

of thin tin sheets. The room didnt have windows,

the walls on either side were cemented. It

was dark and suffocating inside. I felt lost in

this vacant room. I kept on thinking about the

mysterious situation I had landed in. Suddenly,

a sharp voice from behind spoke to me, Hurry

up, the rain has just stopped. Let us run now.

Her voice was instantly recognizable, so I looked

back and saw the same girl who disappeared a

moment ago. She ran and entered inside a huge

building. I followed her inside.

There were many people inside the

building and it looked like a hospital to me. I

searched for the girl in the crowds but couldnt

find her. I went checking all the rooms and at

last I saw her talking to a nurse. To confirm 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 mother has
just passed away, and she cried again. When

I heard this, I felt cold inside; the sounds were

slowly fading away, and I was losing my grip. The
very next moment I fell down unconscious.

After some time, I found myself lying on

a bed and there was nobody around me. I tried to

figure out where I was, and gradually the dreadful

thought of losing my mother came to mind like

a fluttering scene from a movie. I had a feeling
that she was taken to the crematorium. So, I got
up and rushed to the cremation ground. As I ran

towards the cremation ground, I could feel my

heart beating very fast. From a distance, I could

see a few people gathered there and also smoke

swirling. To me it felt like the last rites were going

on for my deceased mother. I tried shouting

aloud from the distance but it was all in vain. I

tried running faster but it seemed that my legs

werent moving at all. I couldnt feel any strength

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PERSONAL ACCOUNTS
in me; I was completely exhausted. I cried like I

have never cried before. Soon, it began to rain

and there I was, lying all wet. I closed my eyes

and stayed there for awhile. The rain stopped

pouring down and I slowly opened my eyes.

To my astonishment, I saw a wide ceiling with

a hovering fan just above me. I heard someone

reciting the Twenty-one Verses of Tara. I looked

back and saw my roommate doing his morning

prayers. I didnt utter a word but instead lay
there on that old bed.

It was nothing but a dream that made

me experience my entire life in one single night.

Tshering Samdrup

6th Year, NNI

Contentment
Contentment is the greatest form of wealth.
~Nagarjuna~

n samsara, we all have a very strong desire for

Wise beings like buddhas and bodhisattvas act

the sense of wishing to attain happiness and

their intention and aspiration to fulfil others

happiness and strive day and night to achieve

it. Even the little insects we find around have

avoid suffering. But being ignorant about the

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:

Even having the intention to discard suffering,

[One] runs only after suffering itself.

Due to ignorance, even with the intention of being

happy,
One destroys happiness like an enemy.
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

an expectation of getting something in return

and when we do not get it, we suffer a lot.

66

skilfully. They strive for others happiness and

get for themselves a sigh of satisfaction when

desires is accomplished.

Most of the people of this era define

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
about the Science of Wealth which deals with

the phenomenon of wealth, including the nature,

cause and creation of wealth by individuals and

nations. At that time, they did not talk about the

real happiness or inner peace that we cannot

get through wealth. They did not realize that

happiness does not come from worldly things

but inside of us.

According to the experience that I have

had in the past two decades, approximately 95%

PERSONAL ACCOUNTS
of people think that if we are rich in wealth then

we have everything. Because of this, mostly people

[Hence] as far as the things that we get attached to,

Abandoning them immediately is the practice of
bodhisattvas.

sacrifice their precious time in earning money.

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
this, Gyalsey Ngulchu Thogmed says:

Worldly pleasures are like salty water:

There is no limit to desire. This is the

reality or nature of it. It is better for us to be

satisfied 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.

Karma Chophel

1st Year, NNI

The more we drink the more thirst increases.

Vagabond
I never know how you know me, I somehow

Whisper to me, soft and gentle, words true and

state of affair

I gasp every last breath, swallow every tear

know you care

I always know well come together in a casual

The day guides my way, the night keeps me safe

I go where the wind blows, through lands high
and low

Sweet spring water in deserts, savory greens on

rocks

Wild horses frequent to visit, crows to guard

and watch

My heart, light and open, my mind free

I unleash the harness and jump to your safety

clear

Unveil what I already know, yet always fail to see

Offer my sorrow to the echoes, empty out my
fears

Let my knees crumble, my open wounds bleed

My heart pulverized to powder, my oneself
dismissed

Rise up on every mountain, surface from all seas

Forever I am all that you bestow upon me

Vera (Thubten Palkyi)

1st year, NNNI

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EVENTS AT NAMDROLING

Activities at the Namdroling Dratsang

he Buddha Era 2559, 17th Rabjung,

Tibetan Royal Year 2142, Wood Female

Sheep Year started from February 19,

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, 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

great thangka of Guru Padmasambhava on

28th February and Amitayus on 5th March. The

accomplishment practice ended on the same day

68

with the empowerment of the accomplishments,

the butter-lamp prayer, as well as many

auspicious dedication prayers.

According to the noble wishes of the late

His Holiness Penor Rinpoche, the ritual of Ratling

Phurpa (Vajra Kilaya Sadhana, revealed by Terton

Ratna Lingpa) is being conducted inside the Vajra

Kilaya Temple daily by about twenty-five 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.

As usual, the one-month retreat began

from 8th March. Over five hundred practitioners

undertook

their

respective

practices.

His

EVENTS AT NAMDROLING
Eminence Gyang Khang Khentrul Rinpoche

Gyang Khang Khentrul Rinpoche. They mainly

Khenchen Pema Sherab gave teachings on

10,000 Dugkar Chogdrubma (Skt: Sitatapatra

bestowed teachings on Namch Ngondro,

Khenchen Tsewang Gyatso on Tsalung, and
Dzogchen practice.

On 28th April, the annual five-hundred-

thousand 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

performed Nyingthig Solkha (offerings to the

Dharmapalas according to Chittatilaksadhana),

uttamasadhana), 10,000 recitations of Mipham

Rinpoches Duengen Nerig Kunjom (Mipham

Rinpoches text called Pacifying All Kinds of

Diseases in the Troubled Times), and 1,000,000

recitations of the Lion-faced Dakinis Reversing
Ritual. Later, on 25th May, presided over by Gyang

Khang Khentrul Rinpoche, Namdrolings monks

and nuns offered prayers to the dharmapalas.

The 44th Kama Drubchod, the Great

recitation, Guru Yoga, and ending with phowa

Accomplishment

(revealed as sky treasure by Terton Migyur

an initiation prior to the Drubchod. The actual

transference of consciousness. The practices are

done according to the teaching of Namch Cycle
Dorje, and taught to him by Avalokiteshvara).

Venerable Tulku Chdar looked after the

practice by bestowing the oral transmissions and

instructing the retreatants. The practice ended

on 3rd November, coinciding with the day of Lord

Buddhas Descent from Heaven.

On 3rd April, the anniversary of the first

Kalachakra teaching at Amaravati, the faculty

members of Namdroling offered the long-life

prayer of the Three Jewelssymbolized by a
statue, stupa and scriptureto 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.

On 1st and 2nd May, the Namdroling

sangha performed a two-day ritual for the well-

being of Namdroling as well as for the benefit

of sentient beings according to the prophecy

by H.H. Dodrub Rinpoche at the request of H.E.

Ceremony

of

the

Kama

Teaching, began on 23rd May. On that day, the

Tsa Cham (Root Ritual Dance) was performed as

accomplishment ceremony took place from 27th
May to 2nd June. This Drubchod was conducted

on the basis of seven different mandalas: the

Mandala of the Sutra Practice of the Great
Gathering, the Peaceful and Wrathful Magical

Net, the Union of the Buddhas, the Yangdag

Heruka, Rongzoms 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 on 31st

May, and Rolcham (dance with cymbals) and

Throcham (the wrathful dance) on 1st June.

The last day involved a fire ritual of the four
activitiespacifying, increasing, magnetizing

and subjugatingto 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

and in the late evening, inspirational prayers

Solkha, Karling Zhithro, Ratling Sengdong, Ratling

empowerment of the accomplishment practice

was granted to all devotees in the afternoon,

such as the butter-lamp prayer, dedications
and extensive prayers of auspiciousness were

chanted with munificent offerings of butter

lamps, incense, flowers, 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

ritual ended successfully with the three ferocious

activities of subduing, scorching and casting out
the enemies of dharma.

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.

On 3rd June, the annual robe distribution

to the entire Namdroling family was conducted.

H.E. Gyang Khang Khentrul Rinpoche distributed

robes to the senior monks in the morning, to

junior monks in the afternoon and to the nuns in
the evening in front of the Zangdog Palri Temple.

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-Fulfilling

Spontaneous Pith Instruction) and Barche Lamsel

(the Prayer for Clearing Away the Obstacles from

the Path) inside the Golden Temple.

70

monks from the Dratsang and Junior High School

attended the rituals of Nyingthig Solkha, Namch

Tsechog and Ratling Phurpa. These rituals were

performed each week respectively inside the

main temple.

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.

In January, 2016, the Namdroling

monks and nuns will attend the 27th Annual

Nyingma Monlam Chenmothe Nyingma World

Peace Ceremonyin Bodhgaya, Bihar. After the

ceremony, they will come back to the monastery

and perform the ritual of Karling Zhithro

(Karma Lingpas 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

the Institute will also give a religious discourse

and engage in debate. From 3rd February, the

five-day Gutor ritualin which ritual cakes are

thrown on the 29th day of the twelfth month of

the lunar calendar to ward off evil and obstacles
will commence with the rites of Kagyed (Eight

Heruka sadhana), Sengdong (ritual of the Lionfaced Dakini), Ratling Phurpa and Gurdrag (ritual

of Wrathful Padmasambhava). The five different

masked dances of the Gutor along with the ritual

of throwing ritual cakes will be carried out on

7th February. Ratna Lingpas ritual of procuring

long life will be conducted on 8th February.

EVENTS AT NAMDROLING

71

EVENTS AT NAMDROLING

72

EVENTS AT NAMDROLING

Yangsi Rinpoches Hair Offering Ceremony

he late His Holiness the Third Drubwang

Padma Norbu Rinpoche, Jigme Thubten

Shedrub Chkyi Drayang Pal Zangpos

hair-cutting

ceremony

was

performed

by

Khenchen Ngagi Wangpo and he received many

auspicious empowerments to be able to turn the

wheel of Dharma, and to regain all his wisdom

and realization. Similarly, the fourth Drubwang
Padma Norbu Rinpoche, Migyur Dechen Garwang

Zilnon Dorje Pal Zangpos hair-cutting ceremony

was also performed by Khenchen Ngagi Wangpos

reincarnation, Chogtul Khenchen Sangye Tsering

Rinpoche, on 4th April, 2015. Yangsi Rinpoche

also received the Refuge precepts and a long-

life empowerment. Currently, Yangsi Rinpoche

is being educated under the supervision of His

Holiness Karma Kuchen Rinpoche and other
appointed khenpos as Yangsi Rinpoches personal

attendants. Great Nyingma masters like H.H.

Dodrub Rinpoche and H.E. Domang Yangthang

Rinpoche visited Yangsi Rinpoche this year and

bestowed upon him long-life empowerments.

Nepal Earthquake Prayers and Support

n the midst of the destruction and tragedy that

relief as well as to repair destroyed temples and

paid deep tribute to the victims that included

nuns of Namdroling who are currently residing

this years disastrous earthquake caused to

many parts of Nepal, the Namdroling sangha

more than 9,000 lives lost, and injuries to over

23,000. The earthquake occurred at 11:56 NST

on 25th April with a magnitude of 7.8Mw/8.1Ms

and a maximum Mercalli Intensity of IX (Violent).

Hundreds of thousands of people were made

homeless, with entire villages flattened across

many districts of the country. Aftershocks were
strongly felt in various parts of Nepal as well
as in northern parts of India for the next few

months. H.E. Gyang Khang Khentrul Rinpoche,

the president of Namdroling Monastery, donated
1,000,000 NRS for humanitarian earthquake

stupas. Also, Rinpoche made a request to all

the khenpos, lopons, tulkus, lamas, monks and

in various parts of Nepal to help the victims

to whatever extent feasible. Accordingly, the

members of the Nepal Palyul Nyingma Society,

Thegchog Wodsal Palyul Chling Monastery and

many other Palyul monasteries of Nepal worked

in relief campaigns to provide food, shelter
and medicines. The Nepal Buddhist Nyingma
Association and the Nepal Palyul Buddhist

Society organized dedication prayers on 6th

June, in Kathmandu, near the Baudhanath Stupa,
for the victims of the earthquake.

73

EVENTS AT NAMDROLING

Samten Wodsal Ling Retreat Centre

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 finished on

20th July this year, coinciding with the Buddhas first turning of the wheel of Dharma. There were 36
retreatants2 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. the 14th Dalai Lamas 80th Birthday Celebration

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 Lingpas Tsedrub Sangwa Duepa (Amitayus as the Gathering of All Secret Accomplishment
Practice) on 20th June. On the actual birthday celebration 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. Namdroling monks and nuns also attended the programmes that took place in Sera Lachi.

74

EVENTS AT NAMDROLING

Activities at the Ngagyur Nyingma Institute

he Ngagyur Nyingma Institute (NNI)

reopened after the winter vacation on

23rd March, 2015. The newcomers sat

for their written and oral entrance examinations

on 23rd and 24th March respectively. This year,

295 students152 in the preliminary class and

143 in the first yearenrolled 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

other khenpos and lopons in the basement of the

Golden Temple. Gyang Khang Khentrul Rinpoche

various sections inside the monastery such as the

Jr. High School, Nunnery, International Nyingma
Dictionary Editorial Committee, etc.

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 nuns151 from Namdroling, 12

from Kagyu Monastery, 46 from Orissa and 23
from Tsogyal Shedrub Nunneryat the Vinaya
Shrine in the Golden Temple.

This year, under the supervision of the

awarded the mark-sheets to the graduates. To

faculty members of NNI, the second teacher

students who had memorized more than 100

Prayer to the Eight Noble Auspicious Ones was

the first and second position holders from each

year he also presented prizes, as well as to the

pages of the root text from their major subject.

The results announcement was followed by

speeches from the Khenchens and Gyang Khang

Rinpoche on dos and donts as well as the

importance of education, ways of behaving and
dealing with dharma in this degenerate era, etc.

This year, 225 qualified khenpos and

lopons were sent to serve the Buddhadharma

in various places83 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

training programme was held inside NNIs main

prayer hall from 3rd to 7th April. The Verses of

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, 2014s NNI president,

along with more than 234 senior monks and nuns

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

appointing the staff of NNI. Accordingly, the

previous workers and staff were discharged and
new ones appointed to serve in various sections

of NNI for a year. That evening, the outgoing

president Khenpo Tandin Sithub and the former

faculty members of the institute shared their

experience of working in NNI for a year and also
bestowed spiritual advice to the students of NNI.

On 26th April, Khenpo Yeshe Dorje, the appointed

president, and the new faculty members of NNI

bestowed spiritual advice to the students.

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 benefit of all

mother sentient beings. They performed chagdul

(Exorcising Ritual according to Vajrakilaya) on
the first day, Karling Zhithro on the second and
third days, the ritual of Medicine Buddha on the

fourth day, 100,000 verses of Prajnaparamita on

the fifth and sixth days and Karling Zhithro on the
last day, dedicating the merit to all living beings
for their happy, wealthy and prosperous lives.

The omniscient Mipham Rinpoches

Mahaparinirvana Anniversary was initiated

at NNI in 1981 by H.H. Penor Rinpoche to

commemorate the kindness of this great scholar

of the Nyingma lineage. This year was his

P.M. Each student from the second, third, fourth,

sixth and seventh year gave discourses on the

two truths from Shantarakshitas Madhyamakalamkara,

compassion

from

Chandrakritis

Madhyamaka-avatara-nama, philosophical view

from Vasubandhus Abhidharmakosha, generating

bodhichitta from Maitreyas Prajnaparamita,

and the origination of the tantra teaching from
Samantabhadras

Guhyagarbha

respectively

during tea-break times. In the evening, all the

students of the Jr. High School and the monks of

the Dratsang as well as lay people from nearby

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 Rinpoches great painting while
reciting his prayer thus:

The wisdom of Lions Speech (Manjushri) dawned

upon your heart.
You perfectly accomplished the aspirations of
[Bodhisattva] Samantabhadra
And carried out the enlightened activities of the
buddhas and their heirs.
I make supplication to Jampal Gyepe Dorje
[Manjushri Pleasing Vajra]!
After this, two students from the third

103rd Mahaparinirvana Anniversarythe 34th

year started debating on Madhyamika. Similarly

and students of NNI on 15th June. The Sadhana of

15 minutes each. The ceremony concluded with

celebrated at NNI. It was conducted inside the

Golden Temple presided over by the president

Peaceful Manjushri according to the tantra called,

Accomplishing the Supreme Light of Wisdom

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

students from the second, fourth, sixth and

eighth years debated on their main subjects for

various auspicious and dedication prayers at 11
P.M.

EVENTS AT NAMDROLING

77

EVENTS AT NAMDROLING
During the academic session, various

performed a purification ritual in the morning.

the Fourth Penor Rinpoche, His Holiness Jadral

an extensive lunch to all the monks after they

rituals are performed once a month as the

spiritual cause for the longevity of His Holiness

Rinpoche and other living Dharma masters. Also,

every Friday evening, various prayers are carried

out according to sponsors requests. Regular
monthly debate competitions are also held
between classes.

On 28th April, Khenchen Pema Sherab

delivered a speech to the teachers and students

of NNI as per the request made by NNIs standing

committee. He talked about the importance of
Buddhist education in this degenerate era as well

as about preserving the pratimoksha precepts

like our eyes and heart. Khenchen also spoke

about not being a hypocrite, but rather to make

practical use of knowledge in our day-to-day

lives. He also made a sincere request to all the
monks to devote their life to accomplishing the

noble wishes of H.H. Penor Rinpoche in spreading

the Buddhadharma and helping others, after

completing their studies.

On 2nd July, the Universal Incense

Offering Day1 was celebrated on a peak called

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 to reach

Meanwhile, the Dratsangs kitchen organized

breakfast there and the NNI kitchen staff offered
came back.

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,
debate and composition competitions were held

for the improvement of the monks studies. The

ninth years selected students, kyorpon, wrote

compositions on topics selected by NNIs standing

committee whereas other eighth and ninth year

students discussed those compositions. Similarly,

sixth and seventh year students gave discourses

on Maitreyas Prajnaparamitra and Mipham

Rinpoches commentary on Samantabhadras

Guhyagarbha respectively. Likewise, students
from the second, third and fourth year had

their debating test. The preliminary class and

first year students held various competitions in

subjects such as handwriting, debating, grammar

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 Dratsang and the nunnery.
Moreover,

Khenpo

Yeshe

Dorje,

the top. Annually, this puja is performed for

the current president of NNI, gave the oral

on this auspicious day. The faculty members of

the Radiant Light Rays of the Dawn of Elegant

peace, happiness and prosperity in the world

by offering thousands of prayer flags in the sky

NNI along with the ninth and fifth year students
and some other students gathered there and

1 Commemoration of Guru Rinpoches subduing the obstructive deities and spirits in Tibet and converting them to protectors of Buddhism in preparation for the founding of Samye
Monastery

78

transmission of the commentary to the Glorious

General Sutra of Gathering Intentions called

Sayings Illuminating the Sun of Yoga to the NNI

students as well as nuns and other monks from

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 Lingpas parinirvana
anniversary. Chaired by Khen Rinpoche Yeshe
Dorje, five selected 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.

Self-study for the final exams began on

14th November. NNI students will sit for the

annual exams which are scheduled to start on

7th December. The final 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

Teaching of Omniscient Longchen Rabjam

s requested by the members of NNIs

2014

faculty,

Khenchen

Namdrol

Tsering gave the teaching of Khenchen

Ngawang Palzangs commentary to The Great

Expanse of SpaceThe Dual Letters from the

Great Perfection Lama Yangtig (Gurus Unexcelled
Innermost Essence) entitled, Sunshine 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 The

Sealed Bindu to Khenchen as well as a mandala offering to the Three Jewelssymbolized by a statue,

stupa and scripturefor the propagation of his dharma activity and longevity. More than 1,300 devotees

including Namdrolings 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 the upcoming
year at the same time.

81

EVENTS AT NAMDROLING

Ngagyur Nyingma Research Centre (NNRC)

ten-day research workshop (Levels 1, 2

presentation on A Brief History of the Collection

and hosted by the Ngagyur Nyingma Research

Dr. Orna Almogi presented the history of the

& 3) was held at Namdroling Monastery

on July 2029, 2015. It was organized

Centre (NNRC), the research unit of Ngagyur

Nyingma Institute (NNI), and conducted by Prof.

Dorji Wangchuk, Dr. Orna Almogi, Ms. Rebecca

Hfen, and Mr. Eric Werner of the Khyentse

Centre for Tibetan Buddhist Textual Scholarship,

Department of Indian and Tibetan Studies,

Universitt Hamburg, Germany. The workshop,

entitled Tibetan Buddhist Textual Scholarship:

Means and Methods of Research, was the fourth

of its kind held thus far and a continuation of the

workshop Buddhist Textual Scholarship and

Fundamentals of Academic Research (March

2028, 2014) held previously at Namdroling.

Twenty-eight scholars from various monastic

universities and seminaries in Bhutan, Nepal,
and north and south India participated in the

workshop. Although Level 1 had not been

initially planned, a condensed beginners course
was offered to the participants who attended the
workshop as observers. The workshop in general
covered a wide range of topics dealing with both

the theories and practices of the historicalphilological study of Buddhist texts and ideas.

On Saturday (July 25), three members of

the team from Hamburg gave talks on their recent

research projects: Prof. Dorji Wangchuk gave a

82

of Transmitted Ancient Treatises/Teachings

(rNying ma bka mai lo rgyus mdorbsdus);

Corpus of Ancient Tantric Scriptures (rNying

ma rgyud bum); and Mr. Eric Werner offered

some observations regarding the history of

composition of the Treasury of Doxography

(Grub mthamdzod) by Longchen Rabjam. The

faculty members, teachers, and students of NNI

and the Ngagyur Nyingma Nunnery Institute

(NNNI) who attended these talks were fascinated

and inspired by the academic nature, form and

content of the presentations. On Sunday (July 26),

the four PhD students of the Ngagyur Nyingma

Research Centre (NNRC), namely, Khenpo Tashi
Dorje, Khenpo Urgyen Rigzin, Lopon Pasang

Dargye and Loponma Karma Yangchen, presented

the outcome of their collective research project

on Rongzompas Establishing Appearances as
Divine (sNangba lharsgrub), which was followed

by progress reports of their individual research

projects. The audience was impressed and
inspired by these reports. Through witnessing
these presentations, the audience was able to get

an idea of what modern research is all about and

came to fully appreciate its value and outcome.

They also realized that the four research scholars

have invested a tremendous amount of hard work

and that they were, after a relatively short period

EVENTS AT NAMDROLING
of one year and three months, already able to
demonstrate an impressive research output.

One of the important highlights of

the workshop was a meetingincluding the

representatives of monastic seminaries from
South Asia, Prof. Wangchuk and Dr. Almogi of

Universitt Hamburg, the President of NNI, and

the Secretary of NNRCthat was held to discuss

the promotion of modern research in the Buddhist
monastic seminaries of Bhutan, Nepal and India.

Khenpo Choying confirmed the setting up of an

NNRC-like research centre at Dzongsar Institute

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 from Bhutan. The workshop was,

in short, a great success in all respects.

Reported by Khenpo Sonam Tsewang

Secretary of NNRC

4th August, 2015

The Padma Mani Translation Committee (PMTC)

he new academic session of the PMTC

Based on a grammar book series called

this year started on 19th April, 2015,

American Headway, both the senior and junior

Khenpo Sonam Tsewang. Since last year, Ven.

learning practice was on sounds and spellings.

with classes conducted by Ven. Konchog

Norbu who was formerly introduced to us by

Konchog has been teaching English language to all

the budding translators of Namdroling and also

helping the Ngagyur Rigzod Editorial Committee

in editing their books and magazine articles. The

three translation classes of Namdrolingtwo

from NNI and one from the nunneryconsist of

more than thirty students.

classes studied phrasal verbs, tenses, verb forms

and tense reviews. Beside this, the latest mode of

Every evening between 8:30 and 9:30, we had

reading practice and every Saturday from 8:30

to 10:30 A.M., our regular class practice was on

developing the skill of verbal translation.

At the request of our Khenpo, Mr. Girish

Deshpande, an old student of His Holiness Penor

83

EVENTS AT NAMDROLING
Rinpoche from Pune, arrived on Thursday, 9th

translated the Prayer of Praise to the Twenty-one

writing bursts were a huge hit, as it was a new

Palyul Times.

June and taught us basic grammar, writing

bursts and public speaking. Among these, the

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.

On 25th July, at the sincere invitation

of our Khenpo, Professor Dorji Wangchuk from

Hamburg University spoke on the techniques

of translating Buddhadharma from Tibetan to

English, which all of us found informative and

helpful.

Subsequently, the senior class students

contributed individual articles on personal

accounts and also collective articles on the

Drepung Stupa and the Fundamental Treatise
on the Middle Way called Root of Wisdom for

the Palyul Times magazine. Beside this, the nuns

84

Taras, heart advice of a master, the biography of

Dharmakirti and a Jataka Tale for the upcoming

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

Khang Khentrul Rinpoche for NMCIF (Nyingma

Monlam Chenmo International Foundation).

The junior class students and the nuns worked

on the translation of the benefits of reciting the
six-syllable Mani mantra as a translation drill. In

addition, the nun translators and the junior class

monks regularly practice oral translation, public

speaking, reading exercises and memorizing

dharma terms with the assistance of Lama
Sangay Rabten.

Reported by Sangay Tenzin

Padma Mani Translation Committee

EVENTS AT NAMDROLING

Science Workshop & Conference at Namdroling

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 Foundation. Twenty-seven monastic graduates from fifteen monastic institutions throughout
India attended the workshop. The sessions were based on the topics Fabric of The Universe, led by Julie Yu

from the Exploratoriums Teacher Institute; What is Life? by Lori Lambertson of the Exploratoriums 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 Exploratoriums

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 from different institutions along with 7th and 8th year NNI and
NNNI students attended the seminar.

The first-day session started with the topics, Foundation of Quantum MechanicsAn 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 ObserveThe Role of the Observer and The Strange Results

of Quantum Mechanics. The third-day session was moderated by Geshe Ngawang Norbu. Father Mathew
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.

The conference finished successfully with a Closing Ceremony and Presentation of Traditional Tibetan

Scarves to all the presenters, organizers and sponsors.

85

EVENTS AT NAMDROLING

Activities at the Monastic Junior High School

eshe Wodsal Sherab Raldri Ling Junior

Holiness Penor Rinpoche, Khenpo Yama Chime,

March, the results of their 2014 academic year

month. Different types of rituals for the longevity

High School reopened on 23rd March,

after their winter vacation. On 26th

were announced in the basement of the Golden

Temple in the presence of Gyang Khang Khentrul

Rinpoche, Khenchen Tsewang Gyatso and

other faculty members of the school. They also

bestowed meaningful speeches to the students.

This year, 128 students from various parts of

India, Nepal, Tibet and Bhutan joined the school.
The current number of students is 890. This 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, Nagarjunas Letter
to a Friend, and Ngulchu Thogmeds Thirty-seven

Practices of 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

monks of the Jr. High school.

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 schools

faculty members. To fulfill the wishes of His

86

newly appointed president, and other teachers

bestowed beneficial advice to the students every
of His Holiness the Fourth Penor Rinpoche
and for the welfare of the school family, as well

as for mother sentient beings, were also held

frequently. On 20th April, in presence of the NNIs

2014 president, Khenpo Tandin Sithub chaired

the exchange of posts for the school.

As per the schools rulebook, students

are taken monthly tests four times. The first 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 first
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.

The final exams will start from 22nd

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.

EVENTS AT NAMDROLING

Activities at the Nunnery Dratsang

he Tsogyal Shedrub Dargyeling Nunnery

were performed every day as well as offerings to

nuns gathered inside the Golden Temple in the

the moon of every lunar month. These are mainly

Dratsang had 37 new nuns enrol this

year. During the Tibetan New Year, the

early morning along with the whole Namdroling

family. During Drubchod, the seven-day great

accomplishment ceremony held from 26th

February to 5th March for the long life of the

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 Namch Ngondro, Tsalung and

Dzogchen respectively.

On 23rd April, as per the noble wishes

of Khenchen Pema Sherab, the International

Nyingma Dictionary Editorial Committee was

inaugurated by the standing committee. Four

loponmas are currently working on the treasure

teachings of Ratna Lingpa and the collected

teachings of Three Omniscient Ones: Omniscient

Longchen Rabjam, Rongzom Maha Pandita, and
Jigme Lingpa.

As usual, due to the noble wishes of H.H.

Penor Rinpoche, Tara prayers in the morning and

supplication to the Dharmapalas in the evening

the Guru, Deva, Dakini and Dharmapalas on the

tenth days of the waxing and waning period of

dedicated to pacify infectious disease, famine,

war and disputes and to bring the ultimate

benefit and happiness to all sentient beings in
the six realms.

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

nuns also did auspicious dedication prayers.

Accordingly on the morning of 25th April, 8 A.M.,

the sacred remains of H.H. Penor Rinpoche were

received in a ceremonial procession in Tsogyal

Shedrub Nunnery and the nuns were able to

receive blessings. The next day, presided over by

Khenchen Pema Sherab, the nuns did Tashipai
Sojong and Lama Sonam Gyatso offered the
dharanis inside the stupa.

On 23rd April, chaired by Khenpo Tandin

Sithub, the former president of NNI, and Tulku

Drong Ngur Choje, the vice-president of Tsogyal

87

EVENTS AT NAMDROLING
Shedrub Dargyeling, offered auspicious scarves

to perform the exorcism rites. From 27th May to

one year. They also bestowed spiritual advice to

offering, and dedication and aspiration prayers

as thanksgiving to the previous workers and

staff as well as appointed new ones for the next

the nuns. On the next day, Khenpo Yeshe Dorje,

the current NNI president, along with faculty

members of NNI and the nunnery, gave spiritual

and inspirational speeches to the nuns. Starting

from 4th May, six days of rituals, such as the

ritual of Tara, smoke offering and Dharmapala

supplication offerings were carried out for

the welfare of all beings, and especially for the

welfare of the nuns in the nunnery. After that, 25

monks from Namdroling Dratsang were invited

88

3rd June, an eight-day Minling Dorsem Sadhana

was performed. A feast offering, butter lamp

marked the successful end of the sadhana.

This year, under the Board of Directors of the
nunnery, headed by Khenpo Yeshe Dorje, the

Three Dharmachakrasreading, hearing and

contemplationwere upheld as usual. During

the Summer Retreat, more than 100 nuns of the

nunnerys Dratsang performed the rituals of
Solkha, Minling Dorsem, Sengdong, and Tsechog
followed by the Nyungne (fasting ritual).

EVENTS AT NAMDROLING

Activities at the Ngagyur Nyingma Nunnery Institute

he reopening of the Institute at the Tsogyal Shedrub Dargyeling Nunnery and the announcement

of the previous years 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 newcomers40 in the preliminary class and 21 in the first 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 final years tantra subjects
as well as Arya Vasubandhus Abhidharmakosha in the 4th year and Maitreyas 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 final year and a few other nuns joined the prayer-flag offering ceremony at
Betapur Peak along with the NNI presidents and around 250 monk students.

This year, more than 200 nuns stayed for yarney, the summer retreat. All activities like exposition,

debate and composition competitions for the betterment of studies were held accordingly. The nuns will

appear for their annual exams from 8th to 24th December. After their exams, they will travel to Bodhgaya
to attend the 27th Annual Nyingma World Peace Ceremony.

89

EVENTS AT NAMDROLING

Activities at the Nunnery Junior High School

n 9th April, chaired by H.E. Gyang Khang

under the guidance of one senior and one junior

Nunnery Junior High School was held. Rinpoche

Jr. High School. The monthly exams on Tibetan

Khentrul Rinpoche, the announcement

of the examination results for the

awarded certificates to the nuns who had

completed class eight, the final year of the Jr. High

School. Rinpoche also bestowed advice about the

importance of good conduct and the importance
of Buddhist education. More than 600 nuns
from different parts of the worldTibet, Nepal,

Bhutan and various parts of Indiastudy here

90

principal, plus around 21 teachers. They study

the same subjects as the monks in the Monastic

and English subjects were conducted to improve

their studies. Their self-study will begin from

27th November with exams being held from

4th to 20th December. Senior nuns will travel to
Bodhgaya to attend the 27th Nyingma Monlam

Chenmo for World Peace which will run from

10th to 19th January, 2016.

ANNUAL US RETREAT

Palyul Ling Retreat Centre in New York, USA

t was probably about May when I thought

You may be surprised to know the first

something felt different about this years

retreat His Holiness Penor Rinpoche held after

later actually things had been different much

crowded. But that was simply because people

Summer

Retreat,

Sangay

Lakchang

(Liberation in the Palm of Your Hand). I realized

longer from what I usually experienced as one

of the office volunteers. It started with our

receiving a single stray application in January

from someone new wanting to attend the
retreat, long before registration normally opens.
By May I started thinking, Wow, we have a lot

of registrations this year! By June when we

were really having to work hard to sort out

and organize rooms for people to stay, I knew,

including last-minute registrations, we would be

very crowded at our Summer Retreat in 2015.

Very crowded indeed.

he established the Palyul Ling Retreat Centre in

McDonough, New York, in 1998, was not very

in the United States didnt know about us yet

and there werent many American Buddhists.

I myself barely understood who His Holiness

Penor Rinpoche was; I just had a sense he was
amazing and great. When His Holiness decided to
move forward with a retreat centre, I actually had

doubts. I felt surprised when I saw progress to

the goal wasnt going to be slowly, slowly, kalay,

kalay. It was going to be right away. Now, ASAP!

as His Holiness long-time monk worker at the

retreat centre, Lama Tsewang Norbu, always says
to me.

91

ANNUAL US RETREAT
When His Holiness instructed Lama

In 1998, with the exception of Kunzang

Lobsang Chophel, Namdrolings late treasurer, to

Palyul Choling in Maryland (close to Washington

in a rural area. With few sponsors in the USA, he

as well as in California, Montana, Florida, Texas

arrange to have a one-month retreat immediately,

he pressed forward quickly with a land purchase

raised funds in Asia. Unlike other masters with

centres close to major cities, founding a centre in

a rural area allowed us to avoid a very lengthy
permit process. Lama Lobsang, my husband and

I rushed and were able to send out a flyer and

advertisements about the retreat, but still only
published them eight weeks before the start

date. For Americans, this is very short notice for a

one-month retreat as our culture is so focused on
work we are barely allowed time out for one- or
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 Gyatso, and a teaching on the
Four Nails. Student accommodations, the temple,

dining area and kitchen were held in tents. His

Holiness residence with the monks was a simple

farmhouse five minutes down the road, across

the street from an old dairy cow barn and chicken
coop.

Palyul Ling is now situated over 500

acres of beautiful land, with streams, ponds,

forests, electricity and simple farm buildings. Its

remote, from an urban American point of view

off of a dirt roadyet still with broadband

internet access and half-hour proximity to good
shopping. Getting to the centre is a reasonable

drive from many highly-populated areasNew

York (4 hours), Cleveland, Ohio (5 hours),

Toronto, Canada (5 hours), and Washington, DC

(5 hours).

92

DC), no Palyul centres had yet been established

in these cities. Now, major centres exist there
and other states, as well as Ottawa, Canada. And
from an initial batch of a thousand Tibetans

accepted as refugees by the United States, the

area is now residence to several thousand

Tibetans, Bhutanese, Nepalese, Sikkimese and

others, particularly in New York and Toronto.
Over the years, the number of attendees has also

grown from our initial batch. Since 1998, we

have grown to average 120 people in residence a
day, with up to an additional 20 weekend guests.

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 final events with H.H.

Karma Kuchen Rinpoche they were piling up in

tents with their friends, sleeping on the floors of

the dormitories, and putting sleeping bags in the

tool sheds. On the last day endless cars arrived

and five busloads of people came for the TseWang (long life empowerment). The temple was

packed to overflowing. This year was the largest

retreat wed 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, comfortable dorm His Holiness
had Lama Tsewang build in 2007.

The night before retreat officially starts

on July 10, Khen Rinpoche gives an orientation

ANNUAL US RETREAT
to the newcomers, who may not be at all used to

to the eighth year. There are students in those

and other matters including rota. Work rota

H.H. Penor Rinpoche.

how to behave around monks and nuns or in a

temple, to learn a lot of details of our tradition

is a system whereby each student must take a

humble jobsuch 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.

H.H. Karma Kuchen Rinpoche and His

Eminence Gyang Khang Khentrul Rinpoche

alternate each year taking on the responsibility

to lead the retreat. All three heart sons, including

Mugsang Kuchen Rinpoche, join the retreat

every year to give their blessing. This year was

His Holiness turn to lead us as retreat master.

We have a grand opening puja on July 10;

empowerments are held on the weekend. This
year in addition to the usual Tsalung and Tgyal
empowerments (Throwo Rosa and Rigpa Osal)

we received Vajrakilaya, Tara, Zhithro, Chenrezig,

Guru Rinpoche, Amitabha, and, of course, Long

Life empowerment. Further, His Holiness granted

the Ladrub Thigle Gyachen, a rarely-granted
empowerment from the innermost lama practice
of the Longchen Nyingthig. The retreat ends on
August 10, with a mandala offering to the retreat

masters, trying our best to follow the procedure

exactly as if we were doing it in Namdroling itself.

While H.H. Karma Kuchen Rinpoche

granted the empowerments and checked the

accomplishment of the Tsalung students. Khenpo

Tenzin Norgay Rinpoche taught Ngondro, Tgyal

1 and Tgyal 2. Tulku Dawa Gyalpo Rinpoche

classes who spent their first months for each of

the seven years of classes directly instructed by
We are fortunate to have the monks

who spent years close to and serving H.H. Penor

Rinpoche day-to-day in his zimkhang lead the

actual practice sessions for our classes. Lama

Pasang Tenzin leads Ngondro and serves as

umze (the chant master). Normally Lama Rapjee

Wangchuk leads tsalung, but this year could not

due to an injury. Huang Chin, from the 1998 batch

and his long-time student, expert in tummo,

guided that practice. Lama Phurba Tenzin who

served His Holiness Penor Rinpoche personally

in his household for so many years, now leads the

third class and serves as chopon. The fourth year
(Tgyal 2) is led by another from His Holiness
household, Tenzin Chgyal. The fifth year had
been led by Lama Samten before he went into

Losum Dasum (three year, three month retreat),

but this year was led by Lama Rapjee with help

from visiting Lopon Dorje Khedak. The sixth

year practice (Threkch 2) was led by newcomer

Lopon Pem Tsheri. For our seventh and eighth

year, Dorje Lopon Lama Sochuk, resident monk

at our centre, leads, this year with help from
a special guest from Singapore, Lama Samten

Phuntchok Rinpoche. Helping with the pujas was

Khen Rinpoches nephew, Lama 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.

The first year Palyul Ling offered tsalung

from the Toronto, Canada, centre taught Tsalung

was in 1999, the second year of retreat. The

instructions to those who had completed up

secret teachings, listing out the exercises instead

Tummo. Khenchen Tsewang Gyatso taught

Threkch 1 and Threkch 2, and gave pith

monks were very surprised to find Americans

bringing notebooks and noting down all of the

93

ANNUAL US RETREAT
of just memorizing them. Hey Mary, one of our
monks joked. Did you tell them about the notesburning party were going to have later?

But slowly our American style was

accepted. Over the years these notes became

more formal if not official, and reviewed and

edited by our teachers. This year, H.H. Karma

by Lama Kunsang Wangdi of Pema K. Lama

Kunsang, taking parts of the centre maintenance

as the amount of work has increased: structures

include the temple, dining hall, three dormitories,

six huts for tsalung and dzogchen, as well as five

residences for teachers.

So many volunteer their time to help

Kuchen Rinpoche decided to make them official

carry through our retreat, Id like to share the

lineage and teachings. Tulku Dawa Gyalpo

I miss should know they are automatically

and oversee their editing himself, making sure

they were precisely correct according to our

Rinpoche was the primary tsalung teacher, but
H.H. Karma Kuchen Rinpoche would join the
practitioners in their hut and double-check very

subtle details on the exercises when they were

introduced. The notes for each set of exercises

was edited and re-edited, with help from Dr.

Keith Curtis, to be sure they precisely expressed

what the practitioner needs to follow.

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.

Our retreat is staffed year round by three

monks. Dorje Lopon Lama Sochuk maintains the

practices in the temple, practising solkha on a
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

names of those who helped this year so you

can join me in rejoicing in their merit. Anyone

included. We are grateful to receive instructions

and guidance in our work from Khenpo Tenzin
Norgay Rinpoche and Lama Tsewang Norbu.

Mary Waters, from the 1998 batch, helps us

yearly with maintenance. Cha Chao, who started

in 2000, manages shopping for tsok and many

other errands for the lamas. Keith Matis, who

started in 2001, leads announcements in the

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 Chins wife,

helps with accounting. Mooi Woong prepared

our meals. Christine Lennard, at the retreat

from Australia, and Tulku Chonjur Rinpoches

sister Tsomo Gundhatsang ran our bookshop.

Ling-Ling Ni helped with kitchen purchases.

The nuns from Jetsunma Ahkon Lhamos centre,
including Ani Miranda, helped us with the
temple. American monk Konchog Norbu helped
with private audiences with the teachers (what

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 US RETREAT
student from Taiwan, translates the teachings

2007. His Holiness established this retreat, the

followed by so many Chinese students, this is

And with kindness, ensuring we have exactly

into Chinese over a headset system. With H.H.

Karma Kuchen Rinpoche and other Palyul lamas

very important. We are very fortunate that a real

medical doctor, Dr. Mary Young, has taken on

responsibility for first aid on the retreat site.

Sitting in the office a few weeks after

retreat, alone, quiet, with empty dorm rooms

above my head, Lama Kunsang Wangdi out in the

field 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

teachings have spread and we have increasing

numbers of American Buddhists as a result.

the teachings our great masters have passed

down to us for generations, H.H. Karma Kuchen
Rinpoche, His Eminence Gyang Khang Khentrul

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 masters degree from NNI in 1995. Recognizing

his accomplishment, H.H. Penor Rinpoche enthroned him as a

khenpo in 1998. Knowing his experience and fluent 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, since 25th 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 accordance with the noble wishes and guidance
of His Holiness Penor Rinpoche and Khenchen Tsewang Gyatso.