PAL ALYUL YUL TIM TIMES ES
7th Issue
November,, 2014 November Ab f Y R
His Holiness the Fourth Drubwang Padma Norbu, Kyabje Migyur Dechen Garwang Zilnon Dorje Pal Zangpo, was born on the sixth day of the eleventh lunar month, 2011, at Dunglung Thramo Drak, Tibet―a
EDITORIAL MEMBERS President:
Tulku Ngawang Tharchin
holy place where Kunkhyen Jigme Lingpa revealed the cycle of the Longchen Nyingthig practice―to father
Norbu Tsering Tsering and mother Phurbu Dolma. According to the prophecy letter by His Holiness Jadral Rinpoche, he
Editors:
was recognized as the lawless incarnation of the Third
Gyurme Geduen Drukpa Tshultrim Dawa Thupten Gyatso Pema Wangdi Sherab Younten Pema Tenzin Ngawang Lhundrub Chophel Kunzang T. Choki Yoesel Kinzang Chophel Rigzin Gyaltsen
Drubwang Padma Norbu Rinpoche.
Special thanks to:
Ven. Konchog Norbu for editorial assistance Ziggy Palyulian for providing photographs from the Palyul, Tibet Enthronement Ceremony Contact Address:
Rigzod Editorial Committee P.O. Bylakuppe-571 104, Mysore Karnataka State, South India Contact No: 0091-7259607022 Email:
[email protected] Printed and published by: Rigzod Editorial Committee Number of copies: 700 Ref: SN-E-M-0007 ISBN: 938306812-4
With immense joy and happiness, the enthronement celebration took place at Palyul Monastery in Tibet on 31st July, 2014 (the fourth day of the sixth lunar month), coinciding with the auspicious day when the Buddha turned the irst Wheel of Dharma.
His Eminence Tulku Thubzang Rinpoche conferred the enthronement empowerments through His Holiness Karma Kuchen Rinpoche, to enable the young Yangsi to regain all his wisdom and realizations. Under the kind supervision of His Holiness Karma Kuchen Rinpoche, Yangsi Rinpoche is being brought up under the guidance of Tulku Shedrub, who will be guiding Yangsi Rinpoche in general. Khenpo Pejam and Riga Lama have been appointed as his treasurers, Khenpo Chimed Tsering as his personal tutor and Athin as his personal attendant. Yangsi Rinpoche will be trained in all levels of Buddhadharma including the whole cycle of Namchö. 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. Rigzod Editorial Committee ©2014 Ngagyur Rigzod
EDITORIAL PAGE
Dear Readers, We are very much delighted to bring you the seventh issue of the annual Palyul Times magazine. Our intention in publishing Palyul Times is to provide a platform for our English-speaking monks and nuns, who have composed 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 seventh issue in particular highlights 2014’s most joyous occasion, the recognition and enthronement of Yangsi Rinpoche, the reincarnation of our beloved lama, His Holiness the Third Padma Norbu Rinpoche. In these pages, you can read our exclusive interview with Khenchen Tsewang Gyatso, who shares intimate details about the discovery and recognition of Yangsi Yangsi Rinpoche Rinpoch e and personal observations observation s of the grand enthronement ceremony at Palyul monastery in Tibet. There is also a more detailed account of that great ceremony, plus reports from other such joyful enthronement ceremonies held around the world. The rest of this issue includes an introduction to the three kayas, the beneits of
saving lives and a history of the pratimoksha precept lineage. Similarly, you may enjoy biographies of Acharya Dignaga and the ifth throneholder of the Palyul tradition, as
well as interesting stories from the Jataka tales, brief accounts of the stupa of Vishuda and Vulture Peak, and 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. Nunnery. We hope that you, our erudite readers, ind Palyul 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 the standards of this publication. Yours in the Dharma, The Ngagyur Rigzod Editorial Committee
CONTENTS INTRODUCTION A Brief Introduction to the Tree Kayas .......................................................................................................................... 1
BIOGRAPHY Six Ornaments of the World World .............................................................................................................................................. 3
LINEAGES Te Pratimoksha Precept Lineage in the ......................................................................................................................... ................................................ ......................................................................... 6
MONASTERY Te welve welve Troneholders of Palyul Monastery Monastery .......................................................................................................... 10
DHARMA TEACHINGS Te Benefits Be nefits and Merit of Vajrasattva Vajrasattva Visualization and the Hundred-syllable Mantra Recitation ...................... 11 Te Benefits of Saving Lives .............................................................................................................................................13
STORIES A Jataka Story of the Buddha: .......................................................................................................................................... 15 Te Five Benefits of Cleaning ..........................................................................................................................................17
SACRED SITES Te Sacred Stupa of Vishuda............................................................................................................................................ 18 Vulture Peak ....................................................................................................................................................................... 20
BUDDHIST ARTS AND SYMBOLS Te Eight Auspicious Substances ....................................................................................................................................22
SPIRITUAL ADVICE Te Negative Consequences of Playing Cards a Cards ass Foretold by Guru Padmasambhava ............................................ 24 Eight Verses of Mind raining......................................................................................................................................... 30 Spiritual Advice Given by H.H. the Tird Penor Rinpoche During ..........................................................................31
BUDDHIST TEXTS An Introduction to Aryadeva Ar yadeva’’s Four Hundred Verse reatise..................................................................................... 34
INTERVIEW Interview with w ith Ven. Khenchen sewang sewang Gyatso ........................................................................................................... 40
PERSONAL ACCOUNTS Education in the Union of Secularism and Spirituality................................................................................................46 Spirituality................................................................................................46 Choosing a Spiritual Master............................................................................................................................................. 47 Is Buddhism a Religion? ...................................................................................................................................................49 Te Importance of Buddhism in Our Momentary Lives .............................................................................................51 What is not ibetan ibetan Monastic Debate ............................................................................................................................54 Te Positive Effect of Death .............................................................................................................................................56 I am Overjoyed ..................................................................................................................................................................57 Practice is the Key to Success ...........................................................................................................................................59 A Glimpse of Namdroling Monastery Monastery ............................................................................................................................ 60 A Dream Come rue.........................................................................................................................................................61 rue.........................................................................................................................................................61
EVENTS Events at Namdroling Namdroling .......................................................................................................................................................63 Worldwide Enthronement Worldwide Enthronement Ceremony ............................................................................................................................83
Dearest disciples, This is a talk on dharma, to always bear in mind. We have nothing other than the concerns for this and the next life. The most crucial of these is to be concerned about the next life lest we stray into the boundless realm of samsara and undergo innumerable sufferings. The Three Jewels are the only guardians that can save us from this misery. So it is very essential, irst of all, to generate
enthusiastic devotion to the Three Jewels, believe in the law of cause and effect and then to properly put into practice what to adopt and what to give up. Do not concern yourself, or let yourself be content, with only achieving the hard-to-accomplish wealth and pleasures for just this life. Instead, supplicate the Three Jewels. To practise the sublime dharma, it is of utmost consequence to depend on an authentic spiritual master, and whatever the master says has to be put into practice. As explained in the outer preliminary practices by the master, train your mind with these four contemplations which turn the mind away from cyclic existence: the dificulty of
obtaining a precious human life complete with freedoms and endowments; the uncertainty of life; the infallibility of cause and effect; and the imperfection of cyclic existence and the virtue of liberation. Unless we have generated a sense of renunciation from the world of samsara, we will not become perfect, but only take on the appearance of a dharma practitioner. Until we attain Enlightenment, we have to relect on these
four contemplations which turn the mind away from cyclic existence. If we practise in this way, way, we will indisputably be able to merge our minds with the dharma. The essential foundation of Mahayana Buddhism is to generate the mind of attaining Enlightenment, bodhichitta. If generated, that alone will do; otherwise, all is ruined. Bodhichitta has to be free from any bias or sectarianism, or it will not become ideal. First, we have to generate bodhichitta towards our own beloved mother and, subsequently and at all times, towards immeasurable sentient beings until an unbearable sense of compassion is aroused in us. Now, if we constantly practise the twofold bodhichitta of aspiration and application, diligently engage in the six transcendent perfections and meditate on the emptiness that is an aspect of ultimate bodhichitta, eventually the twofold obscurations along with their intrinsic tendencies will be cleansed away and the realization of ultimate bodhicitta will dawn. At that time, we can broadly
beneit untold numbers of beings. The speciic inner preliminary practices are: taking refuge in the Three Jewels with deep
respect and longing, thinking, “Whatever happiness or suffering may befall me, I rely upon you”; generating bodhichitta, which has to be based on considering all sentient beings as our mothers and appreciating their ininite kindness; practising Vajrasattva, Vajrasattva, which cleanses all the obscurations
of oneself and others; offering mandala, the method of accumulating merit for oneself and others; and practising the Guru Yoga that bestows immediate blessings. To 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 signiicance.
Of course, we are untainted and liberated since beginningless time, outer existence is the pure realm, and all the males and females are deities; however, we are bound by the attachment to ‘I’ due to ignorance and its perverted point of view. Thus, we perceive all things as impure and wrongly indulge in them, constantly falling victim to unending sufferings. Buddhas, due to their spontaneous and intense compassion, manifest as peaceful male and female wisdom deities, wrathful male and female wisdom deities, in union with consort and so forth. All these manifestations are for imperfect beings so they might attain realization and wake up. Visualization of outer existence as the blissful sphere; all the beings inside as wisdom deities; all sounds as the resounding of mantras; all conceptual thoughts as the enlightened mind or wisdom; and also to visualize the emergence and reabsorption of light rays from the mantras and wisdom concentrated at the heart; to see everything as the supreme excellence existing from beginningless time; to merge into the expanse of emptiness in order for the perfect state not to be stained by attachment; and to arise again as the wisdom deity with one face and two arms—all these practices of the generation and completion stages have to be put into practice by all as a daily routine, in order to attain the inal level of the Samantabhadra, the Primordial Buddha.
In addition, in order to realize the ultimate point of view, generate devotion towards the perfect master, 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 beneit to yourself.
I, the lowly one, deprived of any quality or accomplishment of special abandonment and realization, have written this, being unable to turn away from my disciples’ request for an easy-tounderstand direction on practising the dharma. Paltrul Padma Norbu
INTRODUCTION
A Bf Id T T K K
All of the Buddhist teachings can be explained in terms of ground, path and fruition. In the general concept of Mahayana Buddhism, ground is referred to as Buddha nature, where it is explained that all sentient beings have the potential to become Buddha, or have the seed of enlightenment within their mindstreams. Due to constant aflictive emotions, this innate Buddha
nature is obscured, but we can reveal this true nature by following the right path. When the path is accomplished and the ground is fully realized, we become Buddha, the ultimate fruition of Buddhist practice. This fruition is further classiied into two or three kayas. Although there is no difference in their nature, these kayas appear in three forms according to the merit accumulated by beings. In general, ‘kaya’ refers to the
Dharmakaya (Ultimate Body)
Dharmakaya is the complete realization of the non-dual nature of emptiness and wisdom like empty space, free of all impurities. It is deined as the ultimate wisdom of the complete
abandonment of the two obscurations— emotional obscurations and the obscuration of omniscience. This is established in the personal experience of the Akanistha heaven which transcends the three realms. The perfect Buddha resides there and will attain Dharmakaya or the Ultimate Body. It has two types of wisdom: the understanding of the complete ultimate realization and the complete conventional realization. Sambhogakaya
abandonment of the aflictive emotions and the
(Complete Enjoyment Body)
realization of two beneits —for self and others —
Sambhogakaya is the complete accomplishment of the appearance factor of basic existence through the spontaneous disappearance of the eight consciousnesses including the foundational consciousness of
which are the result of the completion of two accumulations: merit and wisdom. In short, the kaya that is the object of only the Buddha himself as self-appearance is Dharmakaya, which appears only to pure disciples as Sambhogakaya and appears to both pure and impure disciples as Nirmanakaya.
mundane existence. It consists of ive certainties:
1) The certainty of the abode: Akanistha heaven
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INTRODUCTION 2) The certainty of the retinue: Bodhisattvas on all ten levels 3) The certainty of the teaching: Mahayana teachings 4) The certainty of the body: a body adorned with all the major and minor marks 5) The certainty of the time: the continuous wheel of eternity These certain appearances are like immutable gems and not similar to that which appears to ordinary beings. It is not that they cannot be perceived, like the nature of emptiness; they abide in the awareness wisdom like a wish-fulilling jewel or a rainbow which
seems to appear but doesn’t exist. Likewise, this is the complete enjoyment body, bearing the manifestation of the thirty-two major and eighty minor marks of goodness of Buddhas and tenthlevel Bodhisattvas. It deinitely experiences the
extreme joy and the bliss of peace and happiness afforded by Mahayana teachings without any unwholesome action. It too has two aspects, of which one is perceived only by tenth-level Bodhisattvas and the other is perceived by Bodhisattvas on all the ten levels. Nirmanakaya (Emanation Body)
Nirmanakaya is the act of appearing in the world, without wavering from the state of the Sambhogakaya of the Dharmakaya nature, to the mental perception of both pure and impure beings. This body emanates if there is a disciple and does not emanate if there is no disciple, just like the moon relects when there is water and does not relect when there is none. It is
indispensable to accumulate merit in order to see the Buddhas’ emanation bodies. Otherwise it is like watering a putrid seed that cannot mature.
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The Nirmanakaya has three aspects: The Created Body of Emanation: an emanation of the Buddhas and Bodhisattvas for the purpose of converting particular beings. During one of the Buddha’s past lives, he emanated into the lute of a Gandharva to tame Gandharva Pramodita, the musician of the god Indra. Note: Sometimes statues and scriptures are also included in this type of o f Nirmanakaya.
The Incarnated Body of Emanation: an emanation of the Buddhas and bodhisattvas appearing for the sake of others—as a human for humans, as an animal for animals and so forth. During one of the Buddha’s past lives, he once emanated into the god Indra and the deer ruru to tame different beings. The Supreme Body of Emanation: an emanation of the Buddha who performs the twelve extraordinary deeds like the present Buddha. Ngawang Lhundrub 6th Year NNI
BIOGRAPHY
Sx Om f Wd B f A D
Acharya Dignaga was born to the Brahmin caste in Simhavakta near Kanchipuram district in present day Tamil Nadu, south India. He took his monastic vows from Abbot Nagadatta, the holder of the Vatsiputriya School, who was very skilled in all the tirthika tenets. Having mastered the three pitakas of the Shravakas, Dignaga requested the abbot for instruction. As per his request, the abbot advised him to search out the truth of the inexpressible self. He contemplated day and night but could not see the truth. He opened the windows during the day and lit lamps in the four directions at night; he stripped his body naked and looked everywhere in search of this truth. On seeing this, his friend told the abbot about it. When the abbot questioned Dignaga, he replied that he was dull and had a low intellect; he could not ind
the inexpressible self that the abbot had asked him to search for. for. Therefore, he looked around wondering
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BIOGRAPHY
whether it was obscured by any hindrance. When he presented even the reasoning that negates it, the abbot became angry and expelled him even though he was not liable for expulsion. It was improper of him to disprove his teacher’s reasoning in spite of being capable; he prostrated and left. Sometime after, Dignaga went before Acharya Vasubhandu and received all the teachings on the Mahayana and Hinayana pitakas. It is known that he understood about
treatises he composed before as one, he wrote with stone dust the following homage verse and assertion from the Compendium of Valid Cognition:
ive hundred Mahayana and Hinayana sutras,
At the same time as he wrote this, the earth trembled as a good omen, all the directions were
as well as dharanis and mantras. Speciically, he received a vidya mantra from a tantric master. By accomplishing it, he had a vision of Arya Manjushri. He received teachings from Manjushri according to his wishes. He stayed inside the isolated cave on Bhotashela Hill near Odivisha (Orissa) where he endeavoured in single-pointed concentration. After some years passed, there was a big dispute with the tirthikas in Nalanda. Brahmin Sudurajaya was there, a logician who, having accomplished his deity, deity, was extremely skilful and seemingly undefeatable. Acharya Dignaga was invited from the south, as the Buddhists were not able to debate against Brahmin Sudurajaya. Acharya Dignaga defeated the tirthikas three times and refuted each of the opponents assembled there. He turned them to Buddhism. He then taught many sutras to the sangha, wrote many volumes on Yogachara doctrine and caused the Abhidharma to lourish there. He also
composed many small treatises on Chittamatra and logic. It is known that he composed around a hundred treatises in total. Once again, Acharya Dignaga returned to his cave near Odivisha and devoted himself to meditation. Intending to compile all the scattered
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After paying homage to the Buddha Sugata, The genuine benefactor of all beings, For establishing the truth, I have compiled all my scriptures And uniied everything dispersed into one.
illed with spectral lights and a melodious sound
was heard. A Brahmin named Nagpo believed that this miracle was because of him. When the Acharya went begging for alms, the Brahmin came and erased what the Acharya had written. The Acharya wrote it again, and again Nagpo erased it. Before the Brahmin came a third time the Acharya wrote: If you are erasing this for fun or a joke, Then please don’t erase it as it has a great purpose. In case there are mistakes in the meaning and you wish to debate, Come forth and show yourself. When Acharya Dignaga was out begging for alms, the Brahmin again came to erase the verse but instead he sat down after seeing these words. The Acharya came back and defeated the tirthika many times. When the Acharya told him to follow Buddhism, the tirthika threw dust blessed by mantra, which burned the Acharya’s belongings. Just as the Acharya himself was almost burnt, the tirthika departed. Acharya Dignaga started to abandon bodhichitta thinking
BIOGRAPHY
that if he was not capable of this, then how would he be capable of beneitting others. Just then,
Arya Manjushri appeared before him and said, Son, don’t do this. Encountering low people causes evil thoughts. Know that the host of tirthikas cannot harm your treatise. I will be your spiritual guide until you attain Enlightenment. Later, this will be the single eye of all treatises. The Acharya replied, It is dificult to keep this in mind while undergoing unbearable sufferings; The mind as well inclines towards bad conduct. Sublime beings are dificult to meet; even if I have your vision What should I do without your blessings?
elephants served as cool shade. Just as a king and his entourage came to the forest for recreation, they were amazed to see this and woke Acharya Dignaga up with the sound of cymbals. When he was asked whether he was Acharya Dignaga, he replied he was. The king prostrated to his feet. From there, the Acharya went towards the southern region. He vanquished almost all the non-Buddhist defenders from different regions. He restored nearly all the ruined monasteries established by the past Acharyas. Once again, he turned Bhadrapalita, the minister of the king of Odivisha, Odivisha, to Buddhism. The Brahmin Bhadrapalita built sixteen monasteries. In each of these, he established a large sangha. The Acharya revived the dried tree of Brahmin Mukhti-haritaka which was capable of healing all ailments, useful to many people, after making aspirational prayers for seven days. In this way, by defeating almost all opponents, he was renowned as the king of
Then Manjushri said,
debate. Disciples connected with dharma illed
Son, please don’t be unhappy. I will guard you in all painful situations.
all directions. With contentment and few desires, abiding in the twelve ascetic virtues throughout his lifetime, he then passed away in an isolated forest of Odivisha.
Promising thus, Arya Manjushri disappeared. From then, Acharya Dignaga composed many m any treatises perfectly. perfectly. Once when he got sick, after begging for alms in the town, he stayed in the forest and fell asleep. In a dream, he had visions of many Buddhas and attained many samadhis. Outside,
Series to be continued... Karma Sangmo Final Year NNNI
the gods poured down a rain of lowers. The lowers of the forest bowed down and the
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T Pm P L P Td
In Buddhism, precepts are the most signiicant, basic aspect of practising dharma. There is immense beneit in accumulating virtue with purely-observed purely-observed vows and so these precepts are the ground
of all sources of knowledge. They have been passed down from the Buddha to our own root guru in an unbroken lineage. The precepts are of three kinds, namely: pratimokshasamvara, bodhisattvasamvara and mantrasamvara. All together, together, they are commonly known as the trisamvara (three precepts). One who has undertaken the vows of all three sets of precepts is called a Sumden Dorje Zinpa (vajra-holder with the three vows). Among these three sets of precepts, the pratimokshasamvara (individual liberation vow) is the heart of the th e Vinaya Sutra. Generally, the pratimokshasamvara is the fundamental essence of three qualities: hearing, contemplation and meditation. Venerable Chokyi Tsongpon said in his Praise to Vinaya: Just as the roots of a tree Are the bases to grow upon and provide support,
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So the vows are the fundamental cause Of the collection of all excellent doctrines. It is said that rebirth in the higher states and the deinitive excellence of Enlightenment are also
gained through observing vows strictly. So, the entire teaching of Buddha Shakyamuni depends on the sincere practice of the Vinaya Sutra. Moreover, Moreover, we, the sentient beings of this degenerate time who were unable to meet Buddha Shakyamuni in person, only have the opportunity to read, contemplate and meditate on these sutras, which the Buddha said are the only representatives of him and his alternate teachings. Thus, Buddha said in the Individual Liberation Sutra: After my death, this Vinaya Sutra is your Buddha. Taking a vow with the intention to renounce cyclic existence and to refrain from harming others within the desire realm is called pratimokshasamvara. pratimokshasamvara. It is classiied into eight types, regardless whether
they are real or imputed. They are as follows: Bhikshusamvara Bhikshusamvara (Fully ordained monk’s vow) Bhikshunisamvara Bhikshunisamvara (Fully ordained nun’s vow) Shikshamanasamvara Shikshamanasamvara (Probationary nun’s vow) Shramanerasamvara Shramanerasamvara (Novice monk’s vow) Shramanerikasamvara Shramanerikasamvara (Novice nun’s vow) Upasakasamvara Upasakasamvara (Layman’s vow) Upasikasamvara Upasikasamvara (Laywoman’s (Laywoman’s vow) Upavasathasamvara Upavasathasamvara (One-day precept vow) Unlike the others, the upavasathasamvara is not divided into male and female vows, and it is a short-term discipline. There are two beneits of observing the pratimokshasamvara pratimoksha samvara appropriately. They are: relinquishi ng
that which is to be discarded and achieving good qualities. Relinquishing that which is to be discarded means that if one maintains the moral precepts perfectly, perfectly, then one will be able to eliminate the aflictive af lictive
emotions. The torment of ceaseless suffering in one’s mind and body in one’s present and future lives will decline and one will experience great peace. The Three T hree Hundred Verses Verses text of the Vinaya says: Moral precepts conquer all the enemies of the af lictive emotions.
It also says: Through the moral precepts of individual liberation, all suffering will be abandoned. The good qualities that we achieve are: being born in the realms of gods and humans, enjoying heavenly heavenly bliss and being able to encounter all the causes causes and conditions for Buddhahood. The gods will always always protect us and both gods and humans will be delighted and praise us. It is also certain that we will achieve ultimate emancipation.
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The same text says: If one possesses moral precepts and observes them purely, this will lead one to encounter the ways and methods for attaining Enlightenment, and one will be highly praised by others. So, there are innumerable beneits of possessing moral precepts and observing them.
If one doesn’t observe moral precepts accordingly, accordingly, then one will not be able to acquire the qualities mentioned above. A sutra says: The impairment of moral precepts will cause transmigration in an evil rebirth in the lower realms of hell. The Sutra of Preserving Moral Precepts Perfectly says: The result of deiling and destroying moral precepts is not easy to bear when our consciousness
separates from our body at the time of death. Rather, we will be prevented from obtaining a precious human body—the principal basis for receiving moral precepts—for hundreds and thousands of generations, and by such actions we will be parted from great bliss and made to suffer for a long time. It is further said in a scripture: Like a blind man unable to see, Without moral precepts, Dharma teachings cannot be seen. If there are no moral precepts, one cannot be liberated, Just like a crippled man unable to walk. So, after relecting on the disadvantages of not observing moral precepts carefully, one has to be
mindful of preserving them to achieve the blissful qualities which are the fruits of guarding them. Initially, Initially, after Buddha Shakyamuni’s parinirvana, the pratimokshasamvara pratimokshasamvara was propagated in India and upheld by the four basic traditions of the Shravakas. These were the Mulasarvastvada, Mahasamghika, Sthavira and Sammitiya traditions. The Mulasarvastvada tradition was started from the royal clan with the Buddha’s son Rahula as chief abbot. The Mahasamghika tradition was transmitted from the ascetic abbot Kasyapa. The Sthavira tradition began with Arya Katyayana as chief abbot. The Sammitiya tradition was started with Arya Upali as chief abbot. Amongst these four lineages, the supreme dharma king Thrisong Deutsen said that the Mulasarvastvada is the root of both the earlier and later propagation lineages of the pratimokshasamvara pratimokshasamvara in Tibet. Tibet .
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Moreover, Mipham Rinpoche says: The excellent conduct of Shantarakshita And the right view of the peerless, glorious Nagarjuna, Originated the union of the oral tradition. The complete lineage in India was passed from Buddha Shakyamuni to Shariputra, Rahula, Sarahapa, Nagarjuna, Bhavaviveka, Bhavaviveka, Lopen Palbay, Palbay, Jnanagarbha and Shantarakshita. The pratimokshasamvara spread in Tibet in three transmissions that came to be known as the upper, middle and lower lineages of Vinaya. All three of these lineages originated from Nagarjuna according to great translator Zhonu Pal. The upper lineage was passed down from Nagarjuna to Gunamati, Ratnamitra, Shri Dharmapala, and Zhangzung Galwai Sherab. This lineage was discontinued; we can only hear its name these days. The middle lineage was also passed down from Nagarjuna to Gunamati, Ratnamitra, Shri Dharmapala, Gunasagara, Dharmapala, Akalagupta, Panchen Shakya Shri Bhadra and Sakya Pandita The lower lineage was transmitted from Shantarakshita to the ‘seven chosen ones’ in Tibet. They were surprisingly blessed with clairvoyance after receiving the vow for the irst time. Delighted with
this, Thrisong Deutsen proclaimed that they were the ratna (‘precious jewels’) of Tibet. From them, the vows passed to Tsang Rabsal, Lachen Gongpa Rabsal, Lume Tsultrim Sherab, Zue Dorje Gyaltsen, Nepo Dragpa Gyaltsen, Dre Sherab Bar, Tsondru Bar, Zhonnu Senge, Droton Dudtsi Drag, Chimchen Namkha Drag, Dragpa Sherab, Chim Lobsang Dragpa, Droton Kunga Gyaltsen, Pangrong Drubpa Sherab, S herab, Gyalwang Gyalwang Gedun Drubpa, Kunga Deleg, Gyalwa Gedun Gyatso, Thri Dewa Chenpo Geleg Palzang, Gyalkhang Tsewa Paljor Gyatso, Jamyang Konchog Chophel, Khenchen Konchog Tenzin, Lochen Dharma Shri, Rabjampa Ogyen Chodrag, Minling Dorzin Gyurmed Chodhen, Cho dhen, Ogyen Tenzin Tenzin Dorje, Rigzin Zangpo, Pema Tashi, Gyalse Zhenphen Thaye, Tulku Thubten Gyaltsen, Kathok Khenpo Dorje Palzang, Khenpo Kalzang Wangchug, Kathok Situ Chokyi Gyatso, Chogtrul Thubten Jigmed Chokyi Dawa, Drubwang Padma Norbu Rinpoche and Kyabje Kyabje Karma Kuchen Rinpoche. This is the completely unbroken, pure pratimokshasamvara pratimokshasamvara lineage in the Palyul tradition.
Padma Mani Translation Group
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MONASTERY
T T Td f P M Kd Km L L - T Ff Td
Khedrup Karma Lhawang, the great learned and accomplished master, was born in the mid-eighteenth century in Ahchog in the Palyul region of Kham, within the family of Rigzin Kunzang Sherab, with many marvellous signs. Having awakened the sublime potency from a very young age, he could easily master the art of writing and reading without any dificulty.
With the three pleasing actions, Khedrub Karma Lhawang relied upon many learned and realized masters like Khenchen Karma Tashi, and studied and contemplated the general sutras and tantras of Buddhadharma. In particular, he studied, contemplated and mastered the three secret teachings of the Ngagyur Nyingma tradition: do
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gyu sem sum (sutra, illusion, and mind) and all the secret transmissions and empowerments, thereby becoming an eminent master of Buddhadharma. After the successful completion of his studies and practices, Khedrup Karma Lhawang was enthroned as the Fifth Throneholder of Palyul Namgyal Jangchub Choling. By shouldering the spiritual responsibility of upholding the victorious Palyul tradition, he bestowed the profound teachings and empowerments one after the other upon his disciples. Thus, his tireless activities gathered countless disciples. Khedrub Karma Lhawang devoted the later part of his life to strict meditation by being in the state of absolute inactivity. As a result, he could display various manifestations and read others’ minds. These clear realizations were said to be the consequence of merging objective appearances with subjective perceptions. Khedrub Karma Lhawang successfully completed the teachings, practices and activities for the welfare of sentient beings and particularly for the continuity of o f the Palyul lineage. Finally, Finally, he passed away by dissolving his mind into the great sphere of truth with numerous auspicious signs. This concludes the brief biography of the Fifth throneholder of Palyul Monastery and the Palyul tradition. Series to be continued... Rigzod Editors
DHARMA TEACHINGS
T Bf d M f Vj Vz d Hdd-b M R
“’“The hundred-syllable mantra is the “’“The heart essence of all the Buddhas and the means of puriication for all the obscurations and aflictive emotions and thus is considered to be the king of confession that puriies the lapses of
vows and liberates from the downfall of rebirth in the three lower realms. If someone recites the mantra of Vajrasattva and accepts him as his or her personal deity, then the Buddhas of the three times will bless and consider him or her as their heart son or daughter in this very lifetime and they will deinitely become a prominent
The visualization of Vajrasattva and the recitation of his hundred-syllable mantra are the supreme methods for cleansing obscurations. Both Indian and Tibetan masters have in common the practice of Vajrasattva mantra recitation. Patrul Rinpoche, from his book The Words of My Perfect Teacher , states: “Vajrasattva promised that if one recites Vajrasattva’s mantra one hundred and eight times in one session, without mingling it with mundane speech, through single-pointed visualization it will deinitely purify all the deilements and non-virtues of the violations of
vows in the past and present lives.” The Tantra of Stainless Confession further asserts:
Dharma holder in the next life. Likewise, if a tantric practitioner who has even violated the major and minor vows of Tantrayana carries out the visualization of Vajrasattva and recites his mantra twenty-one times daily according to the instruction, it will purify these downfalls and halt the multiplication of non-virtue. And, reciting the mantra one hundred thousand times will completely eradicate all deilements.”
The text entitled Essence Ornament states: states: “If one visualizes Vajrasattva on the crescent moon of a white lotus seat, and recites the mantra twenty-one times according to the means of accomplishment, then it will purify the effect of non-virtuous actions and also stop them from multiplying. Thus, practise this continuously as instructed by the accomplished master. Reciting the hundred-syllable mantra one hundred
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DHARMA TEACHINGS
thousand times make one completely pure, an exalted one.” These days, particularly in those countries
consequences of misdeeds is the power of resolve
where the Tantrayana teaching has lourished, it
Puriication will not be successful if one’s
is very rare to ind any person who has neither
eyes and mouth are preoccupied elsewhere, or if one just utters sounds from one’s mouth. Therefore it is absolutely fundamental to include all four powerful antidotes in any confession in
received empowerments nor entered onto the path of Tantrayana. As a tantric practitioner, if one fails to observe its vows, he or she will fall into the lowest hell realms. On the other hand, practitioners will attain Buddhahood if they observe the vows and samayas accordingly. It is said that a tantric practitioner is like a snake that enters a hollow bamboo pole. The snake has to come out either from the upper or lower opening. The Precious Treasury of Virtues says: A tantric practitioner has no third option except to go to the lower realms or a Buddha ield.
So, it is very important to visualize Vajrasattva as one’s personal deity and recite his hundred-syllable mantra twenty-one times daily as an antidote for violating vows. Seeing Vajrasattva as the condensed embodiment of the hundred peaceful and wrathful deities and meditating on Vajrasattva as one’s root guru is the ultimate Guru Yoga practice. The preliminary guidance text of the Namchö Cycle explains that if one makes confession through four powerful antidotes then one’s heinous non-virtue and obscurations, as well as the violation of vows, can be puriied. The
four powerful antidotes are as follows: 1. Making prostrations to Vajrasattva is the power of the support 2. Visualising Vajrasattva and reciting his mantra is the power of the antidote 3. Recalling and regretting through confession of past misdeeds is the t he power of regret
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4. Taking a irm oath after knowing the
order to cleanse deilements and obscurations.
Even reciting the mantra just once will purify obscurations and all the non-virtues one has accumulated for incalculable eons, because of Vajrasattva’s great prayers. Practising according to the perfect method will have the following beneits:
1. One will be free from sickness and evil forces 2. One will be protected by Dharma protectors at all times 3. One will be free from obstacles while practising the generation stage and perfection stage 4. One will easily attain realization In brief, through practising Vajrasattva alone one will attain Enlightenment. Since beginningless time, we sentient beings have been accumulating limitless non-virtues, so to strive in the meditation and recitation of Vajrasattva with the four powerful antidotes is recommended at all times. Padma Mani Translation Group
DHARMA TEACHINGS
T Bf f S L
Unlike any other tradition, Buddhism afirms the unity of all living beings. It is believed that all
sentient beings equally possess Buddha-nature, which means all have the potential to become Buddha or an Enlightened One. According to Buddhist teaching, it is said that samsara is the fruition of our own karmic debts. In this ield, no sentient beings are considered to be privileged or to hold a special place above and beyond samsara. samsara. The world is not meant for the beneit of only human beings or other superior
beings. In some circumstances it is believed that even the superior beings can possibly take rebirth in the lower realms according to their own karma. It is also stated in sutras that our own karma has led us to where we are now and will determine where we will be in the future. Buddhism is based on three fundamental principles: right view, right understanding and right conduct. The most important aspect of right conduct is non-violence (Skt. ahimsa), which is the practice of abstaining from harming others. It is often explained in sutras that in this world no crime is comparable to the crime of taking the life of another living being. This truly implies that there is no greater source of accumulating merit than saving lives. Furthermore, the karma of killing is understood as the root of all suffering and the primary p rimary cause of sickness and disaster. disaster. In this context, I would like to share with you a glimpse of a teaching given by His Holiness Jadral Sangye Dorje Rinpoche on the beneits of saving lives:
“To “To Buddha Amitayus and the Bodhisattvas of ten directions I pay homage from the depth of my heart. “The inconceivable beneits of saving the lives of innocent beings have often been explained in
many sutras and tantras. Even the great siddhas and learned masters of the past have emphasized the importance of the practice of saving lives. Compassion is the main essence of the Mahayana tradition and also forms the foundation of the Hinayana tradition. In the Vajrayana practice it has another aspect: it is considered to be the principal samaya of the ratna family, which emphasizes maintaining a sacred vow
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DHARMA TEACHINGS
between the rescuer and the one who is saved. “To achieve genuine peace and happiness, one has to follow the sublime path of non-violence, which places great emphasis on ransoming the lives of animals. Taking our own body as an example, if we cannot bear pain or hardship of any kind then how can we expect other innocent beings to remain in endless suffering? Think! Our happiness comes from wanting others to be happy. “There is no better way to perform any kind of ritual to avoid obstacles or to fulil our
wishes than being compassionate and abstaining from harming others, and in other ways saving the lives of animals such as birds, ish or even
the tiniest insect. Trying to save any life from forthcoming danger is one method of developing generosity in a practical way. Therefore, render the gift of fearless refuge. “Following this noble path puts an end to all kinds of obstacles and obscurations which hinder the path during the intermediate state. Hence, it is also considered to be one of the greatest beneits that we can dedicate to
our loved ones who have passed away. If one pursues and practices the path of non-violence with an altruistic motivation and with pure acts of sellessness, then it will eventually lead to
Enlightenment. “O, wise and virtuous people! Refrain from hunting and killing innocent beings and inspire
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others to do the same. For instance, during the autumn season when migratory birds like cranes ly across the continent to ind a perfect
habitation for their winter home, we should not harm them by attempting to hit them with stones while they are resting. “The renowned Buddhist scholar Atisha Dipamkara said that the merit accumulated from being compassionate and saving lives is the same as the merit accumulated from meditating on emptiness or sunyata. Hence, I request all the classes of people to be compassionate and practice the sublime path of non-violence, thereby giving more importance to saving lives. “If one takes up this practice then it is certain that everlasting peace and happiness will prevail around the world. All kinds of suffering will cease and everybody will enjoy boundless happiness and prosperity. It is assured that if one practises this noble path then one will have a long life-span. Even during the time of death one will experience great bliss. One will be separated from all kinds of disturbing thoughts and deluded perceptions and will pass away peacefully. Thus, one will be fortunate enough to be born in higher realms and inally attain perfect Buddhahood.”
May the merit and virtue accrued from this work help all sentient beings to generate bodhimind and engage in the practice of Bodhisattvas! Sherab Younten 6th Year NNI
STORIES
A J J S S f Bdd: Dz Dz Bm B m
In Jeta’s Grove near Shravasti, when the Buddha was giving profound and vast teachings to his retinue, he spoke this brief narration: “There is no greater master than the father who raised us in our life and there is no more superior god than our mother, for she carried us in her womb. Therefore, our parents are like our masters, objects of worship and respect. If we respect them, it thoroughly increases our merit as this is a noble practice. But if we sadden them, we will suffer with immense pain just as if thunderbolts were falling on our heads. “As for me, once in a prior life, in Varanasi, there was a landlord called Zawo and he had a wife known as Norzinma. She gave birth to several baby boys but they died right away. After a few years, a graceful son was born and, out of fear of losing him, they gave the child a girl’s name: Dzawoi Bumo. After that, the father went seafaring, where he died and never returned. The mother protected their child like a treasure and brought him up with great love and care. When he grew up, his mother let him open a small business in his hometown instead of going seafaring, which had been their family profession. On the irst day, their proit quadrupled; on the
second day it increased eightfold; the next day it increased sixteenfold; the day after that thirtytwo-fold and so on. On presenting all these proits
to his mother, she became very happy. Soon after, Dzawoi Bumo came up with the idea of going out to sea. His mother earnestly tried to stop him but he didn’t listen and started to depart. His mother fainted out of immense suffering but he ignored this and even kicked her in the head on the way out. “While Dzawoi Bumo was sailing, unfortunately his ship wrecked. He slowly made it to land, however, however, by holding on to a fragment of the wreckage. He thought, ‘In the beginning, my parents must have been so happy to have a son and the rain of o f praise continuously fell. Secondly, Secondly, they adored me and with great expectation cared for me with loving-kindness. And inally, when I
was grown up, I broke their command by showing off my bravery and saddened them. I didn’t even listen to my mother and made her suffer. Now this must be the retribution I am going through.’ He stayed in the forest for a long time with these thoughts. “Eventually, Dzawoi Bumo came to a town known as the Town of Feasts and Parties, endowed with ornaments made of gems, beautiful mansions, pools, pleasure p leasure groves, thrones, wealth and so on. There, he was welcomed and treated well by four beautiful goddesses who offered him all their belongings. He became attached to them and stayed with them, enjoying every pleasure.
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STORIES
Though all these goddesses urged him never to go towards the south, he didn’t listen and went anyway, reaching a town called Constant Deeds of Madness. There, too, he was entertained and offered even more than in the previous place, by eight elegant goddesses for a long period. They also told him not to go towards the south. Despite their attempts to stop him, he went and came to a town known as Ga Jed where he received an even greater amount of offerings than at the earlier places, presented by sixteen goddesses. They also tried to stop him from going to the south but he didn’t listen and came to a land called Best of Brahma where thirty-two goddesses treated him even more specially than before. They too tried to stop him from going towards the south but he didn’t listen to them either. “At last, he arrived at a town amid naturally ierce iron houses in which he was trapped
behind closed doors with no way to escape. There on the ground was a man surrounded by blood, and drinking pus and blood that came from his own head, which itself i tself was being pulverized over and over by an iron wheel. Seeing this, Dzawoi Bumo asked the man out of compassion, ‘What deed did you commit to undergo such unbearable suffering?’ The man replied, ‘It was the karmic result of hurting my mother. mother.’ Hearing this, Dzawoi Bumo got so scared, thinking that he was also a person who had harmed his mother. He thought about how he had come there, leaving behind all the luxurious items offered by the goddesses, god desses, and that it must have been by the rope of misdeeds that he was pulled there. While he was thinking this, a voice came from the sky, saying, ‘Now the
time has come. Release the earlier one and bind the new one.’ As soon as the voice resounded, the irst man was freed. Then Dzawoi Bumo’s body
was tied up and the iron wheel fell upon his head which tormented him with unbearable pain. “Dzawoi Bumo, in this state, said to the other man, ‘I have saddened my mother; I brought this suffering upon myself. Will there be others who suffer like this?’ The man replied, ‘Once you are here, everyone must go through the same suffering for sixty-six thousand years. Furthermore, many such people who hurt their mothers are sure to come here.’ Hearing this, Dzawoi Bumo, with utmost compassion, made this aspiration from the core of his heart: ‘May ‘ May all the suffering of such beings who have to undergo this be ripened only upon me, and may they be free from such karmic suffering!’ “By the power of such great bodhichitta for the beneit of sentient beings, the iron wheel
upon his crown was removed and he passed away to be reborn into the realm of the gods. Thus, if we break our mothers’ word we will experience such hellish suffering, but if we worship our mothers with offerings then we will receive the merit of offerings from the goddesses. That is why worshiping, respecting and bowing down at the feet of our parents is considered sublime conduct.” The Buddha said, “I was Dzawoi Bumo at that time.” There and then, all the retinue practised loving-kindness towards their mothers out of gratitude, and cultivated within themselves the morality of respecting and worshiping their parents. Sonam Dolma Final Year NNNI
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STORIES
T F Bf f C
One day a very rich businessman called Anathapindika invited Buddha Shakyamuni to his place in Shravasti. The Buddha accepted his invitation and sent Shariputra, one of his main disciples, to Shravasti to ind a place for him and his sangha to live. In accordance with the direction of the Buddha,
Shariputra looked around Shravasti Shravasti and chose a park which belonged to Prince Jeta of that kingdom. Then Anathapindika approached the prince and requested him to sell the land. The prince declined his request at irst, but he was touched by the generosity and devotion shown by Anathapindika towards the Buddha
and thus offered him that very piece of land. Subsequently, Anathapindika built a temple complex there for the Buddha and his disciples. The Buddha stayed at Jeta’s Grove, as it came to be called, for twenty-four summers. It was Anathapindika’s undying devotion that provided the temple complex for the Buddha and his disciples at Shravasti. Shravasti. He offered everything he owned to the Buddha, Budd ha, the sangha and the needy people. Every morning, Anathapindika would make prostrations before Buddha Shakyamuni and clean Jeta’s Grove. One morning, he failed to do so for some reason so the Buddha himself started to clean up the dirt that was lying around the temple. Shariputra and the rest of the Buddha’s monks began to follow his example and they all cleaned the temple complex themselves. Having cleaned the complex, comp lex, the Buddha then taught the Five Beneits of Cleaning as follows:
Cleaning creates a pure mind for oneself Cleaning with the right motivation will not just achieve a clean environment; it will also purify one’s mind. Cleaning brings about a pure mind in others The visitors will experience some kind of clarity in their minds because of the clean environment. Cleaning attracts celestial beings It will make celestial beings happy and they will bless us with their presence. Cleaning causes beauty If one cleans the temple or anything else, it will accumulate the karma that causes beauty. Cleaning causes rebirth in the god realms It will accumulate the virtue that causes rebirth in the heavenly realms realms of the gods. god s. Rigzod Editors
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SACRED SITES
T Sd S S f Vd
Following the sutras and having relied on authentic sources, researchers have identiied
most of the sacred sites where the Buddha performed various extraordinary deeds. Yet, the sacred stupa of Vishuda—erected at the place where the Buddha renounced all his worldly belongings—held a controversy among the researchers about where the actual site is located. Some pilgrims believed that the site was inside a small town near Gaya, where we can see an old Hindu temple. On the other hand, there were some other pilgrims who pointed to a place called Loriya Nanten Ghar as an optional site, but in neither of these cases was there any evidence to prove this. According to the actual research, the site
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of Chorten Namdak Drung, as the sacred stupa of Vishuda is known in Tibetan, shares a close description with Kesaria, a town in Bihar. This is the site of a stupa built by King Ashoka. In the local dialect, the word ‘kesaria’, means ‘the spot of cutting hair’. These brief details and some other evidence enabled the researchers to claim that Kesaria is the place where the Buddha became a renunciant. For instance, it is described in an old guidebook thus: “Two miles from here (Kesaria) one comes across the holy site of Gashala, where the Buddha renounced everything. There is a stupa with several doors and its circumference is equal to six arm spans (nine meters according to linear measurement). Carved images of the Buddha are
SACRED SITES
seen on each of three sides but not on that to the west. There is an opening from the westward side of the stupa and inside it the beautiful images of eight sacred sites are seen on the stone surface. In the centre, one can see a statue of Buddha Shakyamuni. The upper part of the stupa has twelve different different layers, on top of which a crown is set. The main stupa is surrounded by more than thirty small stupas.” stupas.” According to the guidebook of the Chinese Tang dynasty pilgrim Xuantsang, there is further explanation: “Following the trail across the thick forest towards the east, there is a stupa built by King Ashoka where the Buddha displayed his extraordinary deed of renunciation.” Lord Buddha left his palace in search of truth. He began his spiritual journey by mounting a chariot led by his horse Kanthaka. When they reached a place far away from Kapilavastu, the Buddha stopped the chariot and there he cut his hair himself and dressed in saffron robes. Thus, the Buddha became a self-ordained monk who has renounced all worldly comforts. A small stupa can be seen in this particular spot where the Buddha became a self-ordained monk by exchanging his princely attire with the clothing of a hunter. hunter. The story of the Buddha and the hunter
is said to have happened at this particular place where the aforementioned stupa is built. When the Buddha became a renunciant, he sent his jewelled crown back to his father but he was still left with few other ornaments and ine clothes. The Buddha thought that it was
not appropriate for a renunciant to own these ineries. As soon as this thought came, a god
from Akanistha heaven manifested as a hunter and appeared in front of the Buddha. Holding the ornaments and remaining clothes, the Buddha approached the hunter and said, “Would you agree to exchange exchange your things with mine?” The hunter replied with immense joy, “Yes, I agree!” The hunter took all those luxurious ornaments and departed back to Akanistha heaven. The site of the stupa of Vishuda is considered to be one of the holiest sites for the Buddhist community. Today, we can see thousands of pilgrims from various parts of the world coming to this sacred site to pay homage. Visiting this site will help one to know and understand the life of the Buddha. Thus, it enhances one’s spiritual qualities and inspires one to follow the path of Enlightenment. Kunzang T. Choki 5th Year NNI
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SACRED SITES
V P
Vulture Peak (Skt. Gridhakuta) is one of the most important places associated with the life and teachings of Lord Buddha, besides Bodhgaya and Deer Park. Vulture Peak is a small mountain just outside the ancient city of Rajgir, India. Sixteen years after his Enlightenment, the Buddha turned the Second Wheel of Dharma at this site for an assembly of 5,000 monks, nuns and laypeople, as well as innumerable Bodhisattvas. This collection of teachings was unveiled over twelve years, and includes the SadhdharmaPundarika Sutra, the Suramgamasamadhi Sutra and many other Prajnaparamita sutras, which contain the very essence of all his teachings.
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The actual name of Vulture Peak is Gridhakuta. There are many versions of the theories about the naming of this hill. Some say that it was named Vulture Peak because the shape of the hill looks like a gathering of vultures. On the other hand, many say that it was once a charnel ground, where many vultures used to soar and live. However, However, according to an ancient guidebook written by a noble monk from China, Xuanzang, it is mentioned that approximately eighty miles to the northeast of the city of Magadha, there is a place called Kanarika―the place where Vulture
Peak is situated. The appearance of the hill is perceived differently from different directions
SACRED SITES
and distances but if it is seen from afar, afar, it appears like a large assembly of vultures. Thus, this could determine the reason behind the naming of this hill. During the time of Lord Buddha, one of his lay disciples, King Bimbisara, ordered his countrymen to build a causeway leading up to the hill. They built it with solid stones for the Buddha and his noble disciples. There T here is a mango grove called Amaravana at the foot of the hill which was offered to the Buddha by the physician Jivaka. The remains of old monasteries are also still seen there. The structure of the hill is broad at the east and west sides and narrow towards the north and south. There are many interesting things to see at Vulture Peak, including a life-size statue of the Buddha. To the east of the statue, there is a huge, lat piece of rock like a platform, where
the Buddha taught the White Lotus Sutra to his disciples. To the south, there are eaves under which the Buddha used to meditate. Just behind this dwelling, there is one more stone house where Ananda meditated for long time. History says that once when Ananda was in deep meditation at Gridhakuta, Mara, the demonic lord of desire, manifested in the form of a vulture and tried to disturb him. At that moment, Ananda prayed to the Buddha with a
single-pointed mind and in his vision he saw Lord Buddha raise his right hand and put it on top of his head. He experienced an instantaneous blessing of the Buddha in the form of bliss and peace. Even today, footprints of the evil vulture are visible on some of the rocks. There are also many small caves and meditation cells, where the sublime Shariputra and other Arhats meditated. On the other side of the hill, there is a dried well and a large lat rock. It is said that this
is the place where the Buddha’s robe was washed and dried on the rock by his disciples. Even to this day, the imprints of the needlework of the robe are visible on this enormous rock. Nearby, there is also a footprint of Buddha. Though it is not clear, the imprint of a dharma chakra is also apparent. At the peak, a magniicent stupa stupa built
by King Bimbisara was there. The place where the stupa stood is sacred ground where Lord Buddha turned the Second Wheel of Dharma for seven days. May this information beneit beings like
the moonlight on a dark night!
Padma Mani Translation Group
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BUDDHIST ARTS AND SYMBOLS
T E A Sb
Tibet is a country known for its beautiful landscape, pristine natural environment, rich culture and unique traditions. In Tibet, people are more inclined towards spiritual accomplishment than fulilling their own own desires. desires. This habitual
pattern in the Tibetans has contributed to the forming of their culture. Since the country is bound by age-old customs, Tibetan people have different ideas and beliefs about their culture. The offering of ‘eight auspicious substances’ (Skt. astamangaladravyani) to high lamas and high oficials has a vital role to play in
Tibetan culture. The eight auspicious substances are: the mirror, the precious medicine, yogurt, durva grass, the bilva fruit, the white conch shell, vermillion powder and mustard seeds. We can see images of these eight auspicious substances in various forms like drawn d rawn on walls, carved into wood, made out of gold and silver, silver, and also sewn onto cloth. According to the Vinaya Sutra and the Sutra of Mindful Establishment, the origin and symbolism of these eight substances relate back to the time of Buddha Shakyamuni. It is said that when various gods and humans offered these substances to the Buddha, he in turn blessed these substances as auspicious. In this context, I shall share a brief description about these eight auspicious substances with the hope of
1. The Mirror (Skt . adarsha)
Buddha Shakyamuni blessed the mirror as an auspicious substance when it was offered by goddess Yoedchangma. It was blessed to bring the auspiciousness for every sentient being to enjoy the ultimate bliss of reality, free of all obscurations. 2. The Precious Medicine (Skt. gorochana)
Buddha Shakyamuni blessed the precious medicine as an auspicious substance when it was offered by the great elephant Sasung. It was blessed to bring the auspiciousness of purifying the negative emotions and realizing the true essence of ultimate reality. 3. Yogurt (Skt. dadhi )
Buddha Shakyamuni blessed yogurt as an auspicious substance when it was offered by Sujata, the daughter of a farmer. It was blessed to bring the auspiciousness of pacifying the th e three emotional poisons and realizing the true essence of primordial wisdom. 4. Durva Grass (Skt. durva)
Buddha Shakyamuni blessed durva grass as an auspicious substance when it was offered by the Brahmin Brahmin Kundali. It was blessed blessed to bring the auspiciousness of acquiring the lifespan of
beneiting the ones who haven’t haven’t come across the
Vajrasattva and discontinuing the afliction of
reasons why these substances are considered to be auspicious.
birth and death.
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BUDDHIST ARTS AND SYMBOLS 5. The Bilva Fruit (Skt . bilva)
8. Mustard Seeds (Skt. sarsapa)
Buddha Shakyamuni blessed the bilva fruit as an auspicious substance when it was offered by the goddess Yoedchangma. It was blessed to
Buddha Shakyamuni blessed mustard seeds as an auspicious substance when Sangdag Chagna Dorje (Skt . Vajrapani) offered it to him. It was blessed to bring the auspiciousness of winning over demonic forces and accomplishing the state of unsurpassable strength.
bring the auspiciousness of fulilling all wishes
and achieving the state of Enlightenment. 6. The White Conch Shell (Skt. daksiavartashankha)
Buddha Shakyamuni blessed the rightcoiling white conch shell as an auspicious substance when Lord Indra, the king of the gods, offered it to him. It was blessed to bring auspiciousness while turning the Wheel of Dharma.
Pema Tenzin 6th year NNI
7. Vermillion Powder (Skt. sindura)
Buddha Shakyamuni blessed vermillion powder as an auspicious substance when Tenma, the Goddess of Earth, offered it to him. It was blessed to bring the auspiciousness of a conquering authority over all the wealth of samsara and nirvana.
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SPIRITUAL ADVICE
T N Cq f P Cd A Fd Fd b G Pdmm Pdmmb b
Homage to Manjushri! When the great master Guru Padma Jungney taught the Condensed Words of Vast Teachings on the top loor of Samye Monastery,
he set forth this prophecy to his fortunate disciple Gyalwa Chogyang: “Listen, my son: When life spans have degenerated to the limit of thirty years, The seven damsin sisters1 will escape to Tibet. Owing to their evil aspirations, The bright papers (cards), causes of the ive
delusions, Will be admired by all men and women And the custom of playing cards will be instigated. In that period beings will become desperate. Their luck and fortune will deteriorate, 1. Nine sibling spirits who have violated their commitments.
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Perverted aspirations and behaviours will proliferate And many different diseases will spread. Different sorts of acts will be performed, Such as people carrying out killing and various evil practices, Executing those who practise virtue And esteeming evil performances. The father will not trust his son, The mother will not believe her daughter And no one will be able to decide d ecide anything for themselves. Being enslaved in this way is like being an animal; Deprived of a protector like the beings in the intermediate state, Their body, speech and mind will never be free. At all times of eating and sleeping, moving and sitting, Owing to the perverted aspirations of seven
SPIRITUAL ADVICE
damsin sisters, The old, young and middle-aged men and women Will disparage the ine traditions of society
and play cards. If anybody holds those papers, The deity who guides and protects, The deity of one’s previous generations and the like— In short, all deities who protect the virtuous ones— Will be scattered off like a lock lock of birds when
frightened by a slingshot. More evil demons and spirits As well as the damsins will escape. The ghosts of the dead, the ghosts of the living and the gonpos;2 The nine types of diseases and the adversities of the degenerate time Will cluster like lies gathering upon rotten meat.
The eagle-headed damsin has perversely prayed prayed thus: ‘In future when life spans fall below the limit of thirty years, We seven seven sisters shall meet in Tibet And thereby destroy the life-force of the Buddhadharma. So that the good fortune of Tibetans comes to exhaustion, May these prayers be thus fulilled:
As a means for all men and women to indulge in all the ive poisons simultaneously, The game of colourful papers will lourish.
Each person has one colourful paper in his hand; 2. A type of mischievous spirit, sometimes counted among the “eight classes of gods and demons”, which can cause nervous disturbances and epilepsy.
In his heart the ive delusions burn like ire;
From his mouth he utters all sorts of lies, negative words and oaths. At such times the tradition of mine will lourish.’
They will not believe in the virtuous Dharma. Covetousness, evil-mindedness, anger and so forth— The ive poisons—will occupy their minds.
They will always hold those despicable cards, Discarding the early traditions and moral conduct like shedding skin. The eagle-headed damsin and the theorang3 will merge with their minds, Different types of diseases will spread And they will act upon up on various immoral styles of conduct. All men will play, So the protectors of village and place p lace And the guardian deity of the ancestors Will be annoyed and they will inlict diseases,
Animal diseases, scandals, quarrels, resentments and so forth— Every variety of inauspicious things. All women will play, And damsins and the black ghosts Will convert the women into meat-eating demons. Then women will passionately steal the lives of beings And impede the prosperity of wealthy people; They will even devour their own children. In this way they will stray amongst the evil spirits And become wandering ghosts in their future lives. If the monks play, 3.Sky-travelling preta-demon that possesses children.
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SPIRITUAL ADVICE
All their spiritual experiences and attainments, together with their roots, Will die and fade away. The monkey-headed damsin king Will merge with their minds and they will behave senselessly, Diseases of madness and losing consciousness will spread And this will endanger the lives of many beings. Among those who hold those cards, The gyalpos and female ghosts will merge with the cards, Distort their minds, destroy their ten virtues, Cause the ten non-virtues to cluster around them like clouds, Cause them to abandon the Three Jewels And they will take refuge in damsins and gyalpos. The causes of those cards are the evil demons and they will incarcerate you in hell realms after death. Even in the present you will not practise the doctrine or virtue, and You will not be able to eat, wear clothing, move or sleep regularly. Being distracted unconsciously is the work of demons, And being idle you cannot achieve any outcome. Whoever holds these cards of perverted aspirations, The Three Jewels are far from them. The Dharma protectors will become powerless, The dakas and dakinis will be apathetic, The blessings of the tutelary deity will fade, The demons and obstacle creators will devour them,
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They will seek refuge in theorang and gongpos4 And the nine demon siblings from the north will merge with their life-force. Therefore, abandon the evil cause, these cards. Oh, beings who have heart, Look at yourselves with introspection! Do not put yourselves among demons! Do not call craving spirits for aid! Do no lout your luck!
Do not misuse your authority! If you wish to rely upon me, Ogyen, Do not exchange words With those who play the ifty-four cards.
Eat not from their homes, And look after yourselves with sympathy. sympathy. During the latter period of the degenerate time, Even if the opportunity to execute virtuous actions is lacking, Do not grab onto the roots of non-virtue. Demons will spread the cards of perverted aspirations, Which are the causes of non-virtuous actions and distractions. Senseless Tibetans will also spread them to other beings, And the wealth and prosperity of those idle people will be exhausted. The female semos5 will spread the cards As a means for astrological calculations and divination. The gyalpos will spread the cards of evil causes And psychotic episodes, insanity and heart 4. A type of evil spirit spirit symbolizing ego-clinging, sometimes counted among the “eight classes of gods and demons”. 5. Female spirits who manifest through lust; a type of evil spirit often found in company with the gyalpo the gyalpo class. class.
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attacks will appear all over the world. When the four types of cards spread, Diseases, famine, weapons of destruction, And calamities caused by wild beasts, ghosts and life-spirits will arise, And life-force will disperse. Earthquakes and calamities caused by ire
and wind; Calamities caused by rain and water; humancaused calamities; Calamities affecting plants and trees, the sun and moon; And various other such calamities will occur. The gyalpos’ cards will be red and bear a heart shape, The cause for psychotic episodes and ominous conduct. The semos’ cards will be red and bear a square shape, The cause for nerve diseases and calamities caused by life-spirits, rain and water. water. The eagle-headed damsins’ cards will bear a black heart shape, The cause for calamities by tretreho, beasts and the straying of life-force. The damsins’ and theorangs’ cards will bear the shape of a black lower,
The cause for regional infections of tuberculosis And calamities caused by female ghosts. Understand that these (cards) are the causes of many calamities. Do not hold the causes of various diseases, Do not hurl your weapons at your own body And do not exhaust your merit. If you the honourable ones wish to listen to me, Ogyen, Do not initiate the custom of playing cards. One who sees, hears or ponders about these
cards Will not have the fortune of receiving my blessings. To the forgetful mind, Vajrasattva and the other Buddhas will not bestow blessings. On the path of distraction, demonic thieves are numerous. This is the illustration of the effects of cards On the people who use them, an evil practice of the degenerate time. You, Gyalwa Chogyang, Write these words and conceal them in the vastness of the sky. When the life span falls below thirty years of age, When the custom of playing p laying cards thrives, thrives, This must be given to fortunate people, And should be spread, read and written. As for the people who do not respect this, I entreat Ekazati, Rahula, Vajrasadhu6 Vajrasadhu6 And the nine brothers who are the lords of the life-force to have their warm heart blood as their potent feast; The local and village deities should chastise them! If the person who believes this after having heard it, Either burns the cards of perverted aspirations, Hurls them into the water or into an air, air, Or promises never to hold them in his hands, Then the village deities and local deities, The eight classes of gods And those who protect the virtuous ones will be pleased And will always accompany him, bestowing help, admiration and protection. 6. Guardians of Dharma
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I, Ogyen, will consider him as my great son, And he will be reborn in the realm of Zangdog Palri; Undoubtedly I, Ogyen, will greet him there. In this life he will be free of diseases and punishment from rulers; The menace of the four elements will not threaten him. These are Ogyen’s words of promise. Samaya Narakan!” Then Gyalwa Chogyang asked the Guru,
Through the power of fruition according to its cause. There will be different traditions in different villages Wherein different sorts of joys and pains will take place. The Buddhadharma will merely be the wealth of thieves, And whoever practices it will be punished. At that time if just one butter lamp is offered, Then the merit of this is equal to the merit of offering a butter lamp That ills the three thousand-fold universe
“Alas, my supreme master, The last group of ive hundred years
Will be the time when foreigners enter the central land. The Tibetans will undergo torments, The custom of playing cards will surface, Indulging in the ive delusions will
increase, The wheel of false promises will spin, The sanctity of the dharma will be belittled, And the practice of non-virtue will be respected. If this is so, how can the beings of Tibet be saved? Please, Guru, teach the ways to save them too.” Then the great Guru continued, “When the life span falls below thirty years of age, The good fortune of sentient beings will be exhausted, And the fruits of non-virtuous actions will ripen
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With as much butter as would be contained in the vast ocean And a wick as high as Mount Meru. In the same way, if even a morsel of food is offered to a monk, The result of such an action is beyond calculation. Carving the Mani mantra into stones Or circumambulating even a small tsatsa7— The merit of these is equivalent to Completing a clockwise circumambulation of the entire world. If one syllable of the Mani is printed, tied onto o nto a lag-post as tiny as your inger And lutters in the air, the beings touched by
that air will be liberated. Therefore, however small the virtues may be, do not ignore or overlook them. There is no way the impact of the degenerate time can be changed; Beings and subjects of Tibet, Do not alter your minds but be careful! Do not change your lifestyle but follow your traditions! 7. Miniature conical gures moulded of clay and used as oerings.
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Do not change your activities but preserve the old traditions! Do not change your language but speak in your mother tongue! Put your trust in the Three Th ree Jewels, Assume that happiness and suffering are the results of previous karma, Be calm whether you hear good or bad words, Undergo joy and pain without discrimination, Recite the Mani and Siddhi mantras in your mind, Contemplate compassion for all beings And practise pure vision towards everyone and everything. I, Ogyen, and the twenty-ive twenty-ive disciples,
In order to save the Tibetans, Will manifest as villagers, Kings, warlords and girls; Butchers, female butchers and hunters; Manifesting in as many forms as possible And striving for the welfare of beings. Therefore, have pure vision towards everyone and everything, And undergo bad and good things without discrimination. The beings of the degenerate time are not trustable; Trust only yourself. Remember the Three Jewels, Rely upon them for the welfare of this life and the next And do not forget them in all activities and conduct Because there is no protector other than them. Even if I, Ogyen, personally come, There is no way beings could be saved; My unidentiied manifestations however will
keep coming. The evil substances, smoking and snuff, The distracting habit of playing cards and the
like— If you abandon them as per my words, I, Ogyen, and Avalokiteshvara, Jetsun Tara, Kumara; Sengchen (Gesar), king of the world; and the masters, Tutelary deities, dharma protectors and the protectors of the virtuous Will bless and bestow guidance To those persons of pure conduct and the fortunate ones, And clear away their adversity and obstacles. They will be reborn in Zangdog Palri and other pure realms, And live amongst locks of dakas and dakinis.”
“Thus the undeceiving words are cast,” Guru Rinpoche concluded. In the Male Iron Rabbit year, year, the evil custom of playing cards will spread to all lands, the men and women will be led onto the perverted path and the gyalpos, gongpos and damsins will merge with their minds and cause different sorts of diseases to spread far and wide. So, in that period, spread this prediction to everybody. It is very important that everybody should read, write and spread this message. Do not think that the words of the enlightened ones are untrue. If one acts according to these words, the Buddhadharma will be restored and advanced. But if this is ignored, then everything will be affected by evil forces. All the conduct and traditions will degrade, and all will go towards the perverted path; consequently, consequently, the Buddhadharma will be destroyed. So, I enjoin the haughty Dharmapalas to feed on the warm heart blood of those dharma destroyers: devour them! Samaya! Rigzod Editors
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SPIRITUAL ADVICE
E V f Md T By Geshe Langri Thangpa (1054-1123)
1. With an intention to accomplish the supreme purpose, Greater than a wish-fulilling jewel,
For all sentient beings, May I always cherish them.
5. When others through their jealousy Inappropriately abuse and denigrate me and so forth, May I embrace defeat to myself And offer victory to them.
2. Whenever I accompany anybody I will consider myself as the most inferior of all, And from the bottom of my heart, May I hold others with supreme respect.
With great expectation of return Does extremely inappropriate harm to me May I consider them as my excellent master. master.
3. I need to examine all my conduct
7. In brief, directly or indirectly, indirectly, may I offer
And as soon as aflictive af lictive emotions arise,
Beneit and happiness to all motherly beings,
Which harm myself and others, May I avert them with the means of powerful confrontation.
And may I secretly take upon myself All the harm and suffering of motherly beings.
4. Whenever I see unwholesome-natured beings Who are tormented by intense suffering and non-virtuous actions,
6. When someone whom I have beneited,
8. All these practices should not be Stained by the eight worldly concerns, And by realizing all phenomena as illusion, Without attachment, may I be liberated from bondage.
It is like inding i nding a precious treasure;
May I hold such rare ones dearly.
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Translated during the fall session as a class exercise by the Padma Mani Translation Group
SPIRITUAL ADVICE
S S Ad G b H.H. Td P R D T F Pm P S 19th March 2004
The preliminary practices consist of three parts: the common outer preliminary practice, the uncommon inner preliminary practice and a part of the actual portion of the instructions on the swift path of phowa (meditation on transferring the consciousness at the time of death). From those practices, the common outer preliminary practice consists of four kinds of contemplation: the rarity of the freedoms f reedoms and favourable conditions, the impermanence of life, the inherent faults of samsara and the law of cause and effect. The uncommon inner preliminary practice is also divided into four: taking refuge and arousing
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bodhichitta (altruistic mind), mandala offering, the visualization and recitation of Vajrasattva, and Guru Yoga. In general, the practitioners of the Kagyud lineage practice 400,000 accumulations during the preliminary practices, where taking refuge and generating bodhichitta are counted together. When we say 500,000 accumulations, the refuge and bodhichitta practices are counted separately, but they are in fact the same. Actually, the teachings on taking refuge and the arousing of bodhichitta seem to come simultaneously, but here as we have the tradition of teaching them separately, I will teach them separately. It is vital to abandon any non-virtuous thoughts just like avoiding poison, and cultivate virtue as much as one can, by examining one’s own mind. Especially for us Dharma practitioners, an altruistic mind is indispensable. Whenever we practise any Dharma, we must arouse the altruistic mind for the sake of all sentient beings, so that whatever Dharma we accomplish will have marvellous strength. When we talk about generating bodhichitta, it means to recognize all sentient beings equal to space as our parents with humility. humility. Not only recognizing, we must also know how they have nurtured us with their great kindness. We must also realize that all those benevolent motherly beings are suffering endlessly in this cyclic existence. So, we must motivate ourselves to strive to liberate all those beings by any means, as we possess the eighteen freedoms and favourable conditions of a human body with which we can differentiate what to accept and what to avoid. It is very important to inspire ourselves time and again to dedicate whatever Dharma we accomplish for the sake of all sentient beings. On
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the other hand, if you pretend to conduct any Dharma activities, such as rituals for the living or the dead, without a deinite motivation, they will have only negligible beneits. As human beings
have a greater ability to think, it is our main task to think again and again about generating bodhichitta. If you don’t make proper preparation while you are endowed with a human body with eighteen favourable conditions, then it is very dificult to attain such an advantageous
opportunity after your death. There are people who say, say, “I will be reborn as a human hum an being again after death”, but as a matter of fact, it is very dificult without the inluence of great virtue
because it depends on the law of cause and effect. We have been doing only non-virtuous actions for beginningless lifetimes and have not accomplished virtue. If we had accumulated pure virtue before, we would have already attained liberation from the sufferings of this cyclic existence. As we don’t have that merit, we are suffering from various discomforts at present. However, by the virtue of a little merit accumulated in one’s previous life, we have obtained a precious human rebirth and met with Buddhadharma. So, we must strive to increase this merit further or we will be reborn in the lower realms if our present merit gets exhausted. Altruistic mind should be free from egotism. If you practise Dharma with the intention to accomplish comfort and peace only for yourself, it won’t have any beneit. For
beginningless lifetimes, we have been wandering in samsara because we have been thinking only about ourselves. Not only human beings, even animals also have this selish thought, but it
doesn’t help any of them. Bodhicitta awakens spontaneously only in those few special beings, while in most other beings self-centred thoughts
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arise spontaneously. spontaneously. But we have the remedy and the potential to mend these types of conceptual thoughts. The monks know very well about this, familiar with Dharma to know about it. Yet it is
Those scholars who think that these rituals cannot be mingled with our mindstreams, taking them as something distant from our minds, other than the literal meaning, shows that the understanding of the meanings of the texts did
quite easy if you relect on it from one angle but
not beneit them. So, whatever rite we perform,
dificult if you think from another angle. It can be
we must practise its meaning and blend it with our minds. Even if you are are not able to recite recite with
but it is dificult for those lay people who are not
aroused if you think mindfully, but not by simply going astray thoughtlessly. In particular, the cause to be born in a Buddha ield is to prepare ourselves mentally and
to generate faith and devotion in our own mental continuum. To generate faith and devotion within oneself is not meant to glorify the Buddha and his teachings, but it is to beneit individuals in
terms of understanding the law of karma and consequently to become free from suffering. Whatever Dharma you practise, it is necessary to be able to reveal its potency. Practitioners should perform the rituals after knowing the meaning of the recitations, as there is no beneit if you recite carelessly without any ixed concept about
clarity, accuracy and irmness, if you do it with faith and respect, it will deinitely be signiicant.
You should be able to think about its meaning and purpose, unlike an ordinary layman reciting it without any idea. It will prove to be powerful if you chant the Mani and Siddhi mantras with faith, devotion and respect, knowing them to be the seed syllable mantras of Avalokiteshvara Avalokiteshvara and Padmasambhava respectively. Even if you don’t understand them word for word, if you recite them with a general understanding, you will derive beneit from it. If you recite refuge prayers prayers
with the intention of liberating all sentient beings from the suffering of cyclic existence and
them. Even if you are not able to do the sublime practices of generation and completion phases like meditation on a tutelary deity and reciting
with irm faith in the Three Jewels, then you will
its mantra, there is nothing dificult about merely
great beneit.
understanding the literal meaning of what we are reciting. But if you do not generate interest there is no time to be skilful. Whatever rituals we perform, if we take them into our own minds, we will know how to meditate on tutelary deities and to recite their mantras, etc.
We have to practise Dharma by utilizing our body, speech and mind. When we talk about practising pure perception, we are asked to do so, since we don’t have faith and devotion. This is not meant for elevating the object of pure vision,
receive potency. On the contrary, if you recite them without the proper idea, they will not be of
but for the puriication of your own karmic
obscurations. Rigzod Editors
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A Id A Ad d ’ F Hdd V T
Some accounts say that Aryadeva was
C 1: md f
born from a lotus lower in Sri Lanka near the
f
king’s palace and was adopted by the king as his next successor. At an early age, he went to south India, became a monk and studied the Buddhist scriptures thoroughly under Nagarjuna in the Shatavahana kingdom1 of King Udayibhadra.2 Aryadeva went to Nalanda University and defeated Matrcheta and accepted him as his disciple. He stayed at Nalanda Nalanda for many years. years. He built many monasteries in south India and taught extensively thereby establishing the Mahayana tradition. The Four Hundred Verse Treatise on Madhyamika composed by Aryadeva is based
( bd ) m
on the means of meditation. The irst eight
chapters explain the skilful means a practitioner employs to meditate on the level of conventional truth. The second eight chapters explain how to practise on the essential nature of ultimate truth, t ruth, which is the outcome of the practice based on the skilful means on the level of conventional
The irst chapter of the Four Hundred Verse Treatise explains the skilful means of practice to
get rid of the perverted view that holds the body to be permanent. The points discussed here are: the certainty of death and the uncertainty of the time of death, which increases awareness of the matter of death. The death of loved loved ones such as sons, daughters and other relatives are highlighted as facts about the certainty of death and the uncertainty of the time. This chapter advises us to avoid attachment to loved ones, for such attachment causes immeasurable suffering. In brief, it conveys conveys this message: that we are born to die and depart from those we have met, since this is the inherent nature of samsara. Life goes by like a lash of lightning in the sky but if one can
get rid of one’s attachment to the body, body, then there is nothing to fear at all.
truth. Out of the former, the irst four chapters
explain how to rid oneself of the four incorrect considerations.
C 2: md f f ( bd ) b
1. Present day Nagarjunako nda Valley Valley in Andhra Pradesh, India. 2. He was the recipient of Nagarjuna’s Letter Nagarjuna’s Letter to a Friend .
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The second chapter explains the skilful means of practice to renounce the perverted
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view that holds the body to be pleasurable. Although our body seems like an enemy, we still need to care of it. A healthy body can be helpful for accumulating merit which will aid us in accomplishing Enlightenment. On the other hand, the body can be an enemy, as it brings us suffering and pain, not just temporary pleasure and happiness. We experience suffering from hunger, sickness, old age and death so Aryadeva advises us to refrain from giving great care to our bodies, especially for the engagement in unwholesome activities. activities. The body is made up of the four elements, so by its nature it is perishable. Thus, the body brings suffering. If we regard the body as source of pleasure, p leasure, we will not overcome attachment. Therefore, we need to regard the body as a source of suffering. C 3: md f f ( bd )
The third chapter explains the skilful means of practice to renounce the perverted view that holds the body to be clean. One is attached to the body as a pleasurable object since one erroneously considers it to be clean.
partner’s body, body, how silly it is to become attached to a body full of excrement! One can never make the internal body clean, no matter how much one washes from the outside. C 4: md f bdm f ( bd ) ‘f’
The fourth chapter explains the skilful means of practice to renounce the perverted view that holds the body to be ‘self’. Aryadeva explains this using the example of a king. He points out that there is no reason for a king to feel proud of his status because the land he rules is the common property of everyone living in the kingdom. He is a servant of the people, endowed with their taxes. To be able to protect and take care of his citizens, they have to protect and take care of him as well. He survives by depending on his people’s wealth. If his punishment causes them hardship and pain, how can that be a source of his happiness? How can he ind happiness as
a king by continuously continuously exploiting exploiting others? The message here is: refrain from the pride of your status, for this is deinitely the state from which
you will lose and fall.
But one will never ind lasting happiness from attachment to the body. Even dogs ind their
C 5: x d f
mates attractive and are attached to them, so there is nothing special about the person one
bd ( md)
inds so alluring. Although people have attractive
The ifth chapter explains the conduct
qualities, they also have unattractive unattractive aspects. The
of pure motivation, or bodhichitta, on the basis
points explained here highlight the dificulty of
of spiritual qualities and the inal fruition of
staying together with the person one loves, as in one’s physical relationship with him or her is not the supreme happiness. In brief, the message
Nirvana, as well as the nature of the path of Mahayana. Spiritual qualities are explained in three sub-categories: the operational function of skilful methods and compassion, the outcome
here is: if one thinks about the ilth inside one’s
of the eficacy of the qualities, and the nature
well as the fact that any happiness one might ind
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BUDDHIST TEXTS
of omniscient wisdom through dispelling objections. The fruition of Nirvana is explained by the conduct of bodhichitta, the nature of the path of Mahayana (the practice of the nature of the path of omniscience) as well as through an explanation based on the attitude and conduct of a Bodhisattva. It deines the signiicance signiicance and the
vast qualities of bodhichitta, and emphasizes the supreme qualities of absolute bodhichitta.
C 7: mz md f bd
The seventh chapter explains its subject in three sub-topics: (1) advice on the abandonment of samsara, (2) stressing the ways and methods to abandon that samsara and (3) introducing the fruition to be achieved after the complete abandonment of samsara. Here, Aryadeva advises us to relect on the suffering of samsara
C 6: f m ff
The sixth chapter explains the three poisonous emotions—desire, anger and ignorance—that cause great suffering. Desire gathers things to us, anger causes disputes and repels things away from us, and ignorance acts as
and act diligently to eliminate non-virtuous actions, which are the origin of misery. A wise person who strives hard for liberation doesn’t even desire the rewards of wholesome actions— rebirth in the higher realms of samsara—so he advises us to try as far as possible to adopt the methods of complete abandonment.
the basis that causes the others to lare up. In brief,
C 8: md f
this chapter is explained through six sub-topics:
m d
(1) apprehending the functions of the aflictive emotions, (2) expressing the result of aflictive
desires and so forth, (3) explaining how a teacher corrects a student by means of conceptualizing
The eighth chapter explains the aspect of training disciples through the abandonment of the aflictive emotions and the realization of
the function of aflictive emotions, (4) relying on
ultimate reality. It is said that if we analyze the
the antidote, having identiied a certain level of
objects of the aflictive emotions—desire, anger
the origin of aflictive emotions, (5) abandoning
and ignorance—nothing exists in reality. Even one object can be seen differently based on beings’ perceptions, where some will perceive it as attractive and others will perceive it as
the generation of aflictive emotions through
intellectual reasoning and (6) concluding the topic by summarizing the previous explanations. Aryadeva advises us to avoid these three poisonous emotions by recognizing their impacts. The message here is: the nature of all consciousness arises at beginning, abides in the middle and disintegrates at the end. Realizing the truth of these essenceless phenomena will free us from the three poisonous emotions.
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repulsive. repulsive. This chapter also explains that the ive
poisonous emotions (including pride and envy) are truly non-existent, as the intrinsic nature of mind is luminous and the deilements are non-
inherent. Lord Buddha expounded the profound teachings according to the level and capacity of his disciples. He taught generosity for those with inferior mental capacity, ethical discipline
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for those with average capacity and emptiness for those with superior capacity. capacity. It is explained explained that there are three types of disciples: hearers, two meditate on the realization of personal
lets the sense faculties follow their objects and remains as the object of ego-clinging. It also acts as the enjoyer of the fruition of both virtuous and non-virtuous actions. On the other hand, the outer self collects the body and senses together
sellessness and Bodhisattvas meditate on the
and beneits the inner self. They assert the self as as
emptiness of both self and phenomena.
female, male or hermaphrodite to be permanent, since it doesn’t change even if the gender changes. However, Aryadeva refutes these assertions by reasoning that if the self doesn’t change, then the nature of the previous gender and the present gender of male and female should also remain changeless. So, the self is neither female, male nor hermaphrodite. Just like perceiving a mottled rope as a snake due to a deluded mind, one tends to assume that the self is existent without cognitive analysis.
solitary realizers and Bodhisattvas. The irst
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The ninth chapter explains that all the conventional phenomena that exist in samsara arise from the combination of causes and conditions. Therefore, there is no pervasion of non-conventional phenomena arising without cause. Vaibhashikas and Sautrantikas accept as an aspect of ultimate truth both partless particles and indivisible moments of consciousness as permanent. Madhyamikas, however, strongly oppose this perspective, asserting as a valid reason the thorough investigation of those partless particles and indivisible moments of consciousness. They demonstrate the actual reality that there are no partless, permanent phenomena in the aspect of ultimate truth, by saying that even those so-called partless particles and moments of consciousness are subject to further disintegration. C 10: md f f
The tenth chapter explains the meditation on refuting ego. According to the assertion of the Vaisheshikas, Vaisheshikas, they say that there are two distinct selves, inner and outer, which bind us within samsara or deliver us into nirvana. They say the inner self dwells in the depths of one’s body. It
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The eleventh chapter explains about refuting ixed designations of time. The Tirthikas’
(non-Buddhist followers), some Sautrantikas’, and the Vaibhashikas’ view that accepts a time designation as permanent is rejected by the Madhyamikas. Generally, the three times are refuted by the Madhyamikas through analyzing the nature of emptiness. The three times, they say, are just imputations based on compounded things. The compounded things seem permanent but if we examine them, they are intrinsically empty in nature. Likewise, time can also be realized as empty in nature. Speciically, Speciically, the three
times are negated by examining their respective characteristics. The future is refuted by analyzing the characteristic of its origin, while the present is negated by the characteristic of its dependent
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existence, and the past is negated by examining the characteristic of its perishable nature. Thus, the Madhyamikas neither declare the three times to be different from compounded things nor identical. C 12: md f fd (m)
The twelfth chapter explains the profound view of Madhaymika by teaching the certainty of emptiness as the perfect view, gradually refuting the rest of the views that are contradictory to it. Views of that which is compounded compo unded within existent or non-existent boundaries are declared to be wrong views. Therefore, Tirthikas and the rest of the Buddhist practitioners up to Madhaymika are all refuted for having established views about that which is existent or non-existent. Emptiness is the mother of all the Buddhas, Bodhisattvas and Arhats. This type of profound teaching cannot be taught to those who are unfortunate and incapable of understanding and accepting it. So, the fortunate and capable disciples who can receive such teaching are the ones who possess the three characteristics of remaining unbiased, having good analytical knowledge and longing for the profound teachings. If we realize emptiness, then the beneits are: (1) not being
harmed by others who have perverted views of existence and non-existence, (2) not having to rely upon anyone and (3) gaining fearless endurance in the face of any sort of happiness or sadness. After realizing emptiness, immense compassion will spontaneously arise within us upon seeing sentient beings who have not realized this profound view. view.
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C 13: md m f f d bj f f
The thirteenth chapter explains the emptiness of both the inner sense faculties and the objects of the sense faculties. Tirthikas and those Buddhists who are proponents of materialism debate with the Madhymikas, saying that even though you declare all phenomena to be emptiness, inner and outer phenomena still exist as we can perceive them directly. To this, the Madhyamika teaches about the absolute truth as being emptiness and the conventional truth as being dream-like and illusory. One way Madhyamika teaches absolute truth as emptiness is by using the example of a tree. A tree is not composed of a single particle but rather it is constituted by eight material aggregates. Now, which part can be considered to be the tree: its colour, shape, sound or any of the particles? If we analyze in depth, we can’t ind the tree.
Relating this reasoning to all outer phenomena and realizing everything to be emptiness, the six sense faculties and the six consciousnesses also do not ultimately exist, because they are all interrelated as object and subject. Everything we see, hear, taste and so forth are all like magical illusions. This is due to the law of interdependent origination because if there were no cause, there would be no effect and vice-versa. This is the conventional truth. C 14: md f xm
The fourteenth chapter explains the refutation of conceptual extremes. By meditating on interdependent arising, we come to know that
BUDDHIST TEXTS
there is nothing that stands on its own, without relying upon something else for its existence. The concepts of permanence, inherence and clinging to conceptual extremes are all refuted here. The constituents of a composite phenomenon cannot be the composite itself but without those constituents, such a solid composite’s existence is also impossible. When any phenomenon is analyzed in depth, there is nothing to be found as ‘oneness’ because many circumstances gave rise to it. Furthermore, without ‘one’, the concept of ‘many’ also does not exist. Most phenomena seem permanent, if we look with a wrong view at the ongoing process of matter. If they are regarded with a false view about their composition, it seems that some permanent things really exist. Essentially, the chapter focuses on ‘sellessness’. When we actualize the selless nature of all
phenomena, the root or seed-like consciousness that gives rise to samsara will also be dismantled and discarded. C 15: md f m m The
ifteenth
chapter
explains
the
refutation of composite phenomena. Here, one contemplates on the birthless nature of all composite phenomena. For birth, there is no intrinsic characteristic as such, which would deine it as a real and permanent phenomenon. With valid reasoning and justiications, birth
is devoid of origination, abiding and cessation. Likewise, this transient world is also compared
to a magical sight, which at any time can change any of its forms and features. Birth, life and death neither arise simultaneously nor in independent sequence. Since they are free of both, when will they arise or be born? Thus there is no ‘birth’ that we can cling to. What is pointed to here is an emptiness with which we can construct the foundation of contemplative meditation. C 16: x d d (b m)
The sixteenth chapter explains about refuting the logic of true existence, which is asserted by all non-Prasangika Madhymika Buddhist tenet schools. Aryadeva says that to counter others’ positions or to prove one’s own position, logical reasoning is indispensable. If one’s assertion is not based on logic, one must accept the fact that what one asserts does not exist at all. He declares that truly existent and non-existent phenomena do not exist in any aspect, for they are never cognized by valid cognition. In fact, he does not even assert that emptiness or lack of emptiness has any truly established existence like some other schools do. This chapter says that as long as there are conceptual thoughts and views bound by the extremes, beings are trapped within these and will not achieve liberation. Thus, by getting rid of all extreme views and dualistic thoughts, the door to liberation remains open.
Padma Mani Translation Group
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INTERVIEW
I V. K K T T G G RR d R f H H F F P R
(PT): Khen (PT): Khen Rinpoche, what was your irst
reaction upon hearing about the swift return of our compassionate guru, His Holiness Penor Rinpoche? Khenchen
Tsewang
Gyatso
(KTG):
When we irst got the letter from Kyabje Jadral
Rinpoche about the recognition of our beloved guru Penor Rinpoche’s reincarnation, I was so excited and felt more joy and happiness than I ever felt felt before on any occasion. occasion. It was like the bright sunshine that clears out the darkness of time. Besides that, it was a huge relief from constantly worrying about when Jadral Rinpoche would ind the reincarnation of our Holiness. PT: It is very evident that the faculty
Palyul Times (PT): Khen Rinpoche,
with our heartfelt greetings, we beg you for an interview regarding the recognition of His Holiness the Fourth Penor Rinpoche. The news of the rebirth of His Holiness brought an immense sense of happiness to his many disciples, and also marked the end of the sadness and uncertainty left by the passing away of His Holiness the Third Penor Rinpoche on 27th March, 2009.
of Namdroling Monastery in south India are continuing the virtuous activities initiated by His Holiness for the welfare of Dharma and beings. Khen Rinpoche, besides looking after the affairs of the monasteries, institutes and Dharma centres established by His Holiness across the world, what were the measures taken for searching for the true and unmistaken reincarnation of His Holiness the Third Penor Rinpoche? KTG: When our father-like guru His
Holiness Penor Rinpoche passed away, it was a
40
INTERVIEW
great wake-up call of impermanence for so many m any beings. I never thought that our Rinpoche would pass away so soon, but on the other hand, it really helped me to experience the impermanence that comes without any expectation or even without any notice. Even though we hear all all the teachings on impermanence, it remains a mere word, and we do not realize that it can occur in the next moment. However, our Holiness left behind everything including maintaining the existence of Namdroling Monastery, the institute, the nunnery, the junior high school, the three-year retreats, and all the responsibilities involved in taking care of Namdroling and continuing its goal of promoting the Dharma and its teachings to beneit beings whenever possible.
It was a great shocking situation; however, however, we worked together to maintain His Holiness’ Dharma activities including Namdroling’s administration. Because of His Holiness’ Holiness’ blessing and his inal advice, we could manage everything
without any disturbances. Among these responsibilities, our biggest responsibility was to ind the reincarnation of
our Holiness. We had requested requested Kyabje Kyabje Jadral Rinpoche to ind His Holiness’ reincarnation;
fortunately, he accepted our request, and he also advised us to perform many pujas and speciic prayers. We carried through all the
accumulations of those pujas and prayers in our monastery according to the numbers suggested by Rinpoche. During that time, the three three Heart Sons, the three senior khenpos, tulkus, other khenpos, lopons and all the monks and nuns of our monastery, including monks from other monasteries and many lay followers, all naturally joined together to perform different aspects of prayers prayers for the swift rebirth of our Holiness.
Even all our students abroad in Asia and in the West all dedicated their time to perform a huge number of prayers and chanting for the swift rebirth of our Holiness. T These hese efforts and prayers, done with single-pointed devotion to Holiness, deinitely created the positive conditions for our
beloved guru to come back soon with a healthy, young body. PT: Khen Rinpoche, when and how was the recognition of His Holiness oficially conirmed? KTG: At the beginning of last year, year, 2013, we
got the letter from Kyabje Jadral Rinpoche about the recognition of His Holiness Penor Rinpoche’s reincarnation. He was found in Tibet, in between Lhokha and Dakpo, in a place named Dunglung Thramo Drak which was a holy place for revealing the cycle of Longchen Nyingtik practice by Kunkhyen Kunkhyen Jigme Lingpa. The letter was opened during the beginning of Holiness’ cremation ceremony by a faculty member of Namdroling in front of Kyabje Karma Kuchen Rinpoche and Tulku Thubzang Rinpoche. We all were very happy and excited just hearing this news. At the same time, we were completely relieved from all sorts of worries about inding our beloved guru’s
reincarnation. At the end of last year in December, December, I was back in the monastery after my teaching tour of our dharma centres in the United States, when we received the inal conirmation letter
from Kyabje Karma Kuchen Rinpoche about the recognition of our Yangsi Rinpoche. They found him exactly according to Jadral Rinpoche’s letter. letter. PT: It is widely believed that His Holiness
Jadral Rinpoche’s spiritual guidance played a central role in identifying the true reincarnation of His Holiness Penor Rinpoche. Khen Rinpoche,
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INTERVIEW
would you elaborate on this and the sequence of procedures that succeeded in realizing this goal? KTG: Yes, it was completely under
the guidance and prediction of Kyabje Jadral Rinpoche. As I explained earlier, irst we received
Then they reported the results to Kuchen Rinpoche and Tulku Thubzang Rinpoche, but they were told to search around that area in other houses to make sure not to be mistaken. So, they searched the houses within walking distance of that area for two more days. The roads are not good, and they had to go up and down the hills. They met with a few other kids born in the same year, year, but they were all just normal kids. After that, they explained clearly to Kuchen Rinpoche and Tulku Thubzang Rinpoche how they had searched and found him and so forth. According to that report, Kuchen Rinpoche and
the letter. Then, since the head of our lineage, Kyabje Karma Kuchen Rinpoche, and Chogtrul Thubzang Rinpoche reside in Palyul, Tibet, it made great sense that they would search for the child who was born in the Year of the Rabbit in that area of Lhokha, Kongpo, and Dakpo. Based on Jadral Rinpoche’s letter, Kuchen Rinpoche sent a few lamas to search that area
Tulku Thubzang went went to see him for the irst time.
to see if they could ind any speciic sign or
The moment they saw him they were absolutely
indication of the reincarnation of His Holiness Penor Rinpoche. When they got to a very remote area in Dakpo, they found a few houses at a
without any doubt, and they conirmed with
Rinpoche Rinpoc he in so many ways. ways. Finally, they reported
certain distance. The irst house which they
everything to Jadral Rinpoche, and he conirmed
wanted to go to was a two-storey building built with stones. Once they got very close to this house, they saw a child running around, playing and shouting. Then, suddenly, they all heard the voice of our late Holiness, and they all were very excited and also felt a warm feeling. They talked among themselves about how they had heard His Holiness Penor Rinpoche’s voice. Then, as they walked towards the house, the boy saw them coming from the top of the house, and he waved his hand as if he were asking them to come up. They were very surprised and went up to the wide balcony of the house. When they got there, the boy was holding something in his hand, some sort of biscuits. He shared and gave some to each
with determination, saying this is the one. In addition to all this evidence, Jadral Rinpoche mentioned that he didn’t look for him; Penor Rinpoche actually told him he was there. With all these auspicious signs and logical reasons,
of them. All the lamas in their hearts conirmed
that this must be our Rinpoche’s reincarnation. But they still had to examine him very carefully in all aspects.
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conidence this is the reincarnation of our
it was conirmed by Jadral Rinpoche. Also,
Tulku Thubzang Rinpoche had his own vision of the unmistaken and true reincarnation of His Holiness Penor Rinpoche. PT: Khen Rinpoche, you are one of the
three Khenchens of Namdroling Monastery, rendering great service for the welfare of Dharma and beings along with the Three Heart Sons of His Holiness the Third Penor Rinpoche. Khen Rinpoche, kindly share your feelings on upholding Buddhadharma on the basis of these three times: during the presence of His Holiness the Third Penor Rinpoche, after the passing away of His Holiness and after the recognition
INTERVIEW
and enthronement of His Holiness the Fourth Penor Rinpoche. KTG: In general, based on the sutrayana
teachings, Buddha said that the Buddhadharma would exist on this earth for about 5,000 years and then would decline in the degenerating period. But, there is hope that if we could promote Dharma teachings and if a majority of the population could follow the Buddhadharma and practise properly, then we could slow down the degeneration of Dharma rather than experience a rapid decline. Because of that hope, many of our great masters including H.H. Penor Rinpoche worked so hard to promote Dharma teachings throughout the world, even in his late age, by travelling far and wide without caring about his health or comfort. While Rinpoche travelled, he said that we also have to take care of the monks and nuns in Namdroling Monastery by training them to be great teachers who can help many other sentient beings through the teaching of Buddhdharma with compassion and loving-kindness. In this way, Rinpoche worked hard to establish Namdroling Monastery, the Ngagyur Nyingma Institute (the lamas’ college), and the nunnery— Tsogyal Tsogyal Shedrubling—and so forth. So during the Third Penor Rinpoche’s time dharma lourished
extensively like sunshine around the world, as we all have witnessed. As a result of Holiness’ dharma activity, many students graduated from our institute with the title of Khenpo, Lopon, and Vajracharya Vajracharya who have spread out in many places and have upheld Dharma in a very extensive way. Even though our Holiness passed away in 2009, with his blessing the faculty members of Namdroling and the Board members of the Institute, of the monastery, the nunnery and the
junior high school, all have worked together to manage the whole administration of Namdroling to continue Holiness’ dharma activity. We have not reduced the management of studies in general education in Buddhist philosophy, the performance of drubchen practices, or the onemonth retreat on Namchö Ngondro, Tsalung, and Dzogchen Thogyal practices as were laid out by our Holiness. So, the upholding of Dharma activity, including year-round pujas and prayers, has been well-maintained. Because many great masters are still alive in Tibet and India such as Kyabje Karma Kuchen Rinpoche and Tulku Thubzang Rinpoche and many other great masters in India—khenpos and tulkus—who can train Yangsi Rinpoche properly, I believe that in the future the Dharma will lourish in general and that holding the
lineage and transmitting empowerments and teachings will be well carried-out by our Yangsi Rinpoche including the whole cycle of the Namchö and Palyul lineages. As Yangsi Rinpoche grows he will be well-trained in all levels of Buddhadharma including the higher and inner tantras such as gyud , lung, mengag, and the Dzogchen Great Perfection. I have full conidence
in Yangsi Rinpoche because he has all the levels of experience and realization relecting the positive
habitual tendencies of his previous life. Because of his vast wisdom and great compassion to all his disciples and his wish to beneit all beings,
his Dharma activity will illuminate the world bringing great peace and happiness. PT: Recognition, enthronement and formal
training are fundamental parts of becoming a qualiied spiritual master. Khen Rinpoche, why
are these the three indispensable steps adopted by the followers of Tibetan Buddhism?
43
INTERVIEW KTG: It has become very important to ind
the reincarnations of the great masters like our Holiness because their powerful dharma activity beneits countless beings and they hold the
pure lineage with proper training and teachings that can pacify all the negativities in the world and bring peace and happiness. He did so much
teachings and practices including meditation and three-root deity practices in order to gain the actual realization of the deity nature and absolute truth. PT: Khen Rinpoche, would you brief us on
for the Buddhadharma and beneited so many
the enthronement ceremony and celebration of His Holiness in Tibet?
beings. The proper recognition of previous masters’ reincarnations is important so that they
KTG: Kyabje Karma Kuchen Rinpoche
can carry through the same activities to beneit
beings and to uphold the Dharma teachings and traditions. When we ind a true and unmistaken
reincarnation like our Holiness, one that is recognized by the most qualiied masters like
Kyabje Jadral Rinpoche, then the enthronement ceremony becomes the second most important as it is the inal recognition that announces this
event to the world. For example, when a prince has matured and become qualiied in many ways,
then he is enthroned to declare that he is the successor of the king and the public recognizes and honours him as the present king. Once he has been enthroned as the king, he has the responsibility to care for his citizens and protect the country. Similarly, when a reincarnated master is enthroned, then he has the greatest responsibility to preserve the Dharma teachings and hold the lineage purely in all aspects of training and education—including his own practice—so that Dharma students can develop their realization all the way to complete enlightenment by following the teachings and instructions of the master. For this reason, it is very important that Yangsi Rinpoche receives complete training from qualiied masters starting with learning
the alphabet all the way to the highest levels of
44
announced that the Yangsi Rinpoche enthronement would be held on 31st July in the Palyul mother monastery in Tibet on the fourth day of the sixth month, a very auspicious day according to the Tibetan lunar calendar, which was the day of the Buddha’s Enlightenment and, later, the day he gave his irst Dharma teaching.
So, the actual enthronement ceremony took place in Tibet and was mainly organized by the Palyul mother monastery and also Namdroling Monastery, as Holiness’ main Dharma seat in India. On 28th July Yangsi Rinpoche with the whole entourage was invited to Palyul Monastery with a grand ceremonial reception, in which more than 40,000 people participated including many high lamas and many heads of monasteries from Tibet and India. Then, on 31st July the actual enthronement started about 9:30 AM in the Palyul mother monastery when Yangsi Rinpoche was invited into the temple. Then Tulku Thubzang Rinpoche, the most senior and learned master, conferred the enthronement empowerments through Kuchen Rinpoche, including puriication
and offering auspicious substances to enable Yangsi Rinpoche to regain all his wisdom and realization. The local Chinese oficials also
honoured the enthronement enthronement of Yangsi Rinpoche with prayers to praise the special qualities of
INTERVIEW
the previous Holiness and, with full respect, also offered a recognition letter to Yangsi Rinpoche. About 10 AM the heads of Palyul Monastery, Kyabje Karma Kuchen Rinpoche and Tulku Thubzang Rinpoche, as well as Darthang Chogtrul Rinpoche, joined by Namdroling’s head lamas Gyangkhang Tulku Tulku Rinpoche and Mugsang Tulku Rinpoche, the three senior khenpos followed by other khenpos and tulkus of Namdroling, began the body, speech and mind mandala offering to Yangsi Rinpoche. Then, many other high lamas including Kyabje Dudjom Rinpoche’s Yangsi, Darthang Lhatrul Rinpoche, Tulku Namkye Nyingpo Rinpoche from Yachen Monastery, Monastery, Khen Rinpoche from Serta Monastery and many more monks and laypeople continued making mandala offerings continuously for for two days. This was one of the most successful enthronement ceremonies ever accomplished. On 2nd August, the celebration of enthronement took place with Tibetan cultural dance, folk dance, Tibetan opera, songs and many other entertainments.
Based on their continuous investigation and experiments, they are coming very close to inding that something continues after death, but
still they don’t have any direct evidence to prove that another life follows the one that just ended. However, However, they are having a better understanding of consciousness which exists after death. So now many of the modern famous scientists and neurological scientists are very much interested in the Buddhist idea and philosophical explanation of a next life. These great scientists have had many years of dialogue with His Holiness the Dalai Lama and some Buddhist scholars on this topic. I hope that they will soon come to accept and believe that there is life after death or there is rebirth after death as a result of their research into how consciousness lasts after death. But as yet, they don’t have proof or a clear explanation of it. I think reincarnation is very dificult to prove by scientiic experiments or investigating
Khen Rinpoche, is this a new era of scientiic
through modern technology because mind is not substantial or matter, and scientists don’t have any equipment or special technology to experiment on non-substantial phenomena like mind. Besides that, to see or to know the next life one must obtain transcendental wisdom or enlightenment; otherwise, it is almost impossible
advancement that can lead to the recognition of
by any relative mind or scientiic equipment, no
reincarnation through through scientiic proof ?
matter how much the technology or science may
PT: A medical study conducted in the United Kingdom suggests that, based on scientiic
investigation, life can continue after death.
KTG: Yes, to some extent, the 21st century
scientists have developed highly technological
develop, to explore this ield.
Rigzod Editors
equipment in their scientiic investigation that
they use to do experiments on life after death and on consciousness after death. Through these experiments they have found that consciousness lasts longer after death than they thought.
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PERSONAL ACCOUNTS
Ed U f Sm d S S
As the saying goes, ‘knowledge is wealth’. I feel this quotation has very relevant relevant meanings for bridging secularism and spirituality. spirituality. Education in this context means to educate people in the union of secularism and spirituality. The word ‘secular’ literally literally describes the things t hings that do not have any connection with religion or spirituality. But if we
Since the very beginning of humanity, humanity, there has been a great possibility for the evolution of secularism and spirituality pertaining to people’s requirements, no matter how powerful or weak a nation is. There are records in history revealing to us that both secularism and spirituality have
take secularism and spirituality to be like ire
were created created in every country country in the past. In the present technological world, both of them are vibrantly awakening people to the realization of their interdependent nature. For instance, due to
and water—opposite in their nature—then we are looking at them with a wrong understanding, as both of them have a common role in bringing happiness and stopping suffering. Without their union, the ‘gross national happiness’ (as coined in Bhutan)—material wealth as well as spiritual progress—is still incomplete and imbalanced. How and why? A secular or political system works in accord with social ideas and matters, which are meant for worldly purposes. If I f systems like socialism, republicanism, democracy or communism, etc., are not connected to spiritual knowledge, then there is a great threat to the purpose of every nation. This is because our inner values such as universal love, ethics, morality, equanimity, loving-kindness, altruistic mind, philanthropy and genuine concern for all are brought into awareness only through the means of spiritual education. Hence, it would be impossible to promote any inner development without spirituality. spirituality.
46
had a great inluence on the civilizations that
advanced education in secular ields, there have
been incredible developments on the gross level of worldly comforts and material wealth. At the same time, the spiritual academics have come to the fore to assume a position to confront the challenges of the hazardous impacts from atomic weapons and so forth. In this way, way, the uniication
of secularism and spirituality will determine the balanced growth if we are to create a perfect world. For this reason, it is very important imp ortant to take comprehensive steps to educate the people of every nation regardless of their sex or age. They should have the freedom to study in whichever secular ield suits their interests and future
dreams. At the same time, we should make sure to reach out with basic spiritual knowledge without any restriction as to creed or status.
PERSONAL ACCOUNTS
Life without spirituality is the basic cause for falling victim to immorality even if one has acquired outstanding knowledge in worldly matters. In this regard, it is rightly quoted, “The foundation of every nation is the education of its youth” and “Youth “Youth are the nation builders.” builders.” Applying this concept, I conclude here with a universal message: let everybody have a golden opportunity to receive a proper education in both secular and spiritual ields—through conducive
circumstances planting good saplings of education to ripen productive fruits—to make this precious life a happy and successful one! Sonam Rinchen Final Year NNI
C S M
The teacher, or guru (Tib: lama), occupies a central position within all the schools of Tibetan Buddhism. The Buddha said, “Without a guru there would be no Buddhas and not even a concept of Enlightenment would exist.” All spiritual methods starting from the initial steps of taking refuge to the Bodhisattva vows come from the guru. In scriptures, the guru is described as equal to the Buddha and the disciples should offer as much respect to him or her as they do to the Buddha. The guru is the Buddha, Dharma and Sangha, and the guru embodies embod ies the three bodies of the Buddha—Dharmakaya Buddha—Dharmakaya (ultimate body), Sambhogakaya (complete enjoyment body) and Nirmanakaya (emanation body). If our obscurations are puriied, we see him or her as a Supreme Nirmanakaya.
At present, everyone is suffering due to ignorance—not knowing the cause of suffering, like an infant touching ire without knowing that it burns. We are similar to this infant in the way of spirituality. spirituality.
In this world, there is no possibility to live without suffering unless one relies upon a guru because they show us the true way to overcome suffering. Dilgo Khyentse Rinpoche has been quoted as saying, “There is only one way of attaining liberation and obtaining the omniscience of Enlightenment. [The guru] is the th e guide who will help you to cross the ocean of samsara.” These days there are many gurus who claim to be the supreme one and tell others to pay respect to them, but we need to ascertain their qualities carefully before relying upon them because such people cannot help us to escape from the materialistic m aterialistic world nor can they illuminate our darkness with the light of spiritual knowledge. A spiritual teacher must fulil two requirements: irst, he or she must have listened
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PERSONAL ACCOUNTS
to, contemplated and understood the teachings, and, second, he or she must have meditated upon them and gained the realization of their essential meaning. It is risky to make a hasty commitment to a master, but once a master has been examined and found to have the necessary qualities, we must follow his or her teachings diligently and purposefully. In this way, we can gain the knowledge of what they themselves have accomplished. The negativity of our body, speech and mind will then decrease and love and compassion will increase. The guru is like a mold that shapes the disciple’s mind. A student cannot develop good qualities from a poor teacher but will beneit infallibly by following a good
come to this world when we were in search of a master and we received the instructions which lead to enlightenment. We must regard them as an enlightened one even if they act like an ordinary being and we also have to keep showing our devotion even if we get enlightened before them. For instance, Maitreya—prophesied to be the ifth among the 1,002 Buddhas of this
eon, now presiding in Tushita heaven—got enlightened before his guru Shakyamuni Buddha and thus he has a stupa on his forehead. Likewise Avalokiteshvara, the compassionate incarnation of the all the Buddhas, is crowned in his elevenheaded aspect with the head of his guru Amitabha Buddha. In this way, one has to show respect to the guru. Dilgo Khyentse Rinpoche said:
teacher’s instructions. There is a saying: “The mediocre teacher tells, the good teacher explains, the superior teacher demonstrates and the great teacher inspires.” We need to have have faith and devotion devotio n in order to connect with the compassionate power of the Buddhas. If we do not possess these qualities, we cannot open ourselves to this connection. It is like facing a mirror to the sun—instantaneously the
far away.
sunrays relect relect on it. It is same with the Buddhas:
Wisdom teacher pervading all the world and
the moment we think of them, they gaze upon us and the rays of their compassion contact us. The very moment we open up in devotion, we receive the blessings of the Buddhas. As it is, the Buddhas of the past were perfectly enlightened but we never met them in person nor heard their teachings. But our spiritual teacher has
beings, samsara and nirvana,
The ultimate teacher, the absolute, is never separate from us, yet immature beings, not recognizing this, this, look outside and seek him Sole father, with your immense love you have shown me my own wealth. I, who was a pauper, constantly feel your presence in the depth of my heart.
You show how all phenomena can arise as teachings, convincing me that everything is the absolute teacher. I long for ultimate realization, and feel your presence in the depth of my heart.
Nyima Wangdi Final Year NNI
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PERSONAL ACCOUNTS
I Bddm R?
The word ‘religion’ ‘religion’ came from the West and it has various meanings and deinitions, none of which
suit the concept of Buddhism. If we conceive of Buddhism as a religion it has a negative implication that can result in wrongly conceptualizing the intrinsic nature of Buddhism. Here, I justify my stance against the notion that ‘Buddhism is a religion’, since the word ‘religion’ connotes the belief in, and worship of, a supernatural controlling power, power, especially a personal God or other power, power, as the creator and governor of the universe. According to the philologist Max Müller, the root of the English word ‘religion’ is the Latin word religio, which originally meant “reverence for gods, careful pondering of divine things”. The sociologist Émile Durkheim in his book The Elementary Forms of the Religious Life deines religion as a “uniied system of beliefs and practices relative to sacred things.” things.” Other great Western Western thinkers like Peter Mandaville and Paul James deine religion as a relatively bounded system of beliefs, symbols and practices that address
the nature of existence. Distinctly exploring the facts, it is obvious that among various aspects of the deinitions presented by many Westerners, Westerners, no single deinition is suitable to describe Buddhism as a religion. Rather, Rather, these are
repugnant to the essence of Buddhism. Buddhism in general, and Madhyamika in particular, particular, dissent on the worship of a supernatural controlling power or other power as the creator and governor of the universe. According to the Buddhist perspective, there exists neither a supernatural controlling power as
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PERSONAL ACCOUNTS
creator and destroyer nor a personal God. Our own karmic fruitions are the key causes for the creation and destruction of the mundane worlds. To ratify this statement, one of o f the sutras states: Manifold mundane worlds are originated or evolved as a result of karmic fruition.
In addition to this, Chandrakirti’s Entering to the Middle Way describes describes the following: The outer world of the environment and the inner world of living l iving beings are immeasurably afixed by the mind. It was stated by the Buddha that all sentient beings are born by the power of karma.
Buddhism does not accept any higher supernatural power which controls beings’ destinies, or which rewards and punishes, for this is completely arbitrary. Reverence for gods means venerating or treating gods with great respect as a wise way to connect with them, but a mere reverence for and pondering of divine things cannot liberate us from samsara. On the contrary, it is the dreaded karmic causes that knit us tightly to cyclic existence. This outer reverence for gods is for one’s own beneit and
out of gratitude such people pay outer respect with blind faith. It would not be appropriate to expound Buddhism on the basis of faith and belief since the very foundation and priorities of Buddhism are not meant for faith and belief. In ‘religion’, sacred things can be myth, legend or dogma. Myth is a particular traditional story which embodies beliefs regarding gods, the t he origin of the world or forces of nature. Legend is also a story from the past which relates known or unknown events describing many miraculous
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accomplishments. Similarly, Buddhist texts such as those of the Abhidharma also explain about the origin of the world and the forces of nature, and reveal the historical legends of Buddhas and Bodhisattvas. But just because these views are similar one can’t judge Buddhism as a religion. Aside from this, ‘dogma’ is also a faith set forth by religious organizations or a leader of a group, group, which others are expected to accept without any argument. It is a known fact that Buddhism does not fall under the authoritative aspect of such faith and beliefs. Buddhism was not organized by group of Buddhas and Bodhisattvas. Instead these enlightened ones profoundly realized the true nature of phenomena and taught what they realized to their enthusiastic followers. Unlike in a religion, there are no restrictions to being a Buddhist. Anyone can be a Buddhist if he or she accepts it, regardless of different castes, faith or traditional background. Universally, Buddhism is nobody’s property; whoever practises it owns the utmost precious jewel. Many religions have narratives, symbols and sacred histories that are intended to explain the meaning and origin of universe. Similarly, Buddhism also contains its own symbols, narratives and sacred histories, which are comprised of ritual dances and objects, colourful symbols, the maroon robes of monks and nuns, incense and lower offerings, etc. However, these
outer objects cannot explain the true essence of Buddhism. They are like ships to cross the ocean, to be discarded once the other shore is reached. Worthy Buddhism cannot be brought under the deinition of religion, as religion
remains in the realm of the concepts and ideas of the mundane world. The concepts and
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ideas expounded in religious theory make no advancement for true liberation. Therefore, Buddhism cannot be called a religion as it is not a system of faith or worship. What does Buddhism really mean? In simple terms, Buddhism is a skilful method which can mend, alter, tame and manipulate the mind through discipline. In other words, Buddhism is a medium through which truths and experiences are shared by the fully awakened ones for the sake of liberating beings from the ocean of suffering. Profoundly, Profoundly, it encompasses the doctrine of scriptural teachings and the doctrine of realization. To justify this, the Abhidharmakosa-shastra states:
The teachings of Buddha are of two kinds—entities of doctrine and realization. All the eighty-four thousand divisions of the Buddha’s teachings can be summed up in these two sections. Be it Hinayana, Mahayana or Vajrayana, the indivisible union of wisdom and compassion is the essence of Buddhism. When I argue against the deinition of
Buddhism as a religion, I don’t intend to criticize any religion. Whatever I wrote here was merely a proof to explain that Buddhism is not a religion. Sangay Tenzin 7th Year NNI
T Im f Bddm O Mm L
I vividly remember the days when I was a child. We lived in a cloistered society. As children we would play for the whole day. There were no systematic games; life seemed to be beautiful in those days. d ays. We would would neither worry about the future nor regret the past. Those summers with my family, family, friends and loved ones still linger in my mind. I remember the days back in school when I was a little boy. Those tiring lectures and never-ending assignments would always make me annoyed. But today, as I look back
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on my school days, I often of ten experience an intimate feeling of happiness. As the days passed by, piling up into weeks, months and years, I could sense that the very child I was before could no longer be seen. Now as I stand somewhere later in my life, all I can do is just take a deep breath and wonder
There is no deinite answer to these questions
at the leeting moments of my childhood days.
but if we look deep down into ourselves some answers can be revealed through our own individual understanding. Most of us, however, live our lives without a sensible goal or a spiritual purpose; instead, we are too inclined towards the material world. Even if we have such a goal or purpose, we simply
Everyone questions, “How does the time ly by
ignore it and are satisied with whatever is there
so fast?” My nine-year stay in this institute seems to have passed very quickly. The memories of yesteryear are still fresh and vivid, as if they had just happened yesterday. How surprising it is to know that six years have passed since my root guru, the late Padma Norbu Rinpoche, left this cyclic existence and attained blissful parinirvana. When I remember his spiritual teachings I can’t help but rejoice at the fortunate bond I had with with my guru. Thinking
within our reach, and we procrastinate to practise the true conduct of the spiritual teachings. This attitude will lead us to ignoring spiritual practice in favor of worldly preoccupation. Living without purpose is the cause of instability in our lives. As life goes on, things get more and more complicated. Life is not just simply living; many objectives need to be accomplished in order to lead a meaningful life. I realized that one should ask within oneself about the meaning of life rather than asking others. When my childhood stage waxed to adulthood it was time to face reality.
about the swift light of life, however, also drives
me into fear and confusion; co nfusion; I wonder, wonder, what will be my condition when I become old? Is time moving faster or is it just an illusory game playing in my mind? Every second is valuable in forming a life and no one can stop this unavoidable process. When I was little, I thought life was an endless journey that we have to pass through. Sometimes, I felt very excited and thought it was encouraging when my relatives pointed out how much I had grown up compared to previous years. But now, I spend most of the time wondering at how the months and years are blowing by in a hurry. Yet, I am happy about my life. At the same time, certain questions strike my mind: is there any meaning to life in this existence? And what is life and death? These inescapable questions cannot be kept hidden and they keep thundering inside me.
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When we are children, at irst we are not scared to touch ire but when the pain is
unbearable, then we know what it is to touch ire. Every system changes to be responsive
in this way as we become adults. We have to develop perseverance and be curious about knowing the truth. We can discover meaning in life by doing good deeds and experiencing the value of suffering. We should cultivate a simple change of thinking which can help make this life meaningful. Initially, Initially, this may not be an easy task and it requires constant practice. Nevertheless, the result can be valuable in eliminating bad habitual tendencies. Life is an arduous climb. Prince Siddhartha, Sidd hartha, an ordinary man who searched for the meaning and purpose of life for many years, discovered
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the truth and became an awakened one at last. He accomplished this by seeing the profound and vast essence of the truth. After his Enlightenment Buddha did not teach for seven weeks because the profound nectar he had realized was beyond the concept of ordinary minds. When Buddha did not teach, Lord Indra and Brahma earnestly requested him to turn the Wheel of Dharma by offering a thousand-spoked golden wheel and many precious gems. Finally, Finally, due to their ardent appeal, Buddha accepted to turn the Wheel of Dharma based on beings’ mental dispositions and intellectual capabilities. I strongly feel that to make one’s life meaningful, one should engage in wholesome activities like helping others within altruistic mind, having a deep understanding about the nature of mind and accepting karma, the law of cause and effect. The concept of cause and effect is one of the fundamental facts discussed in Buddhism. These teachings help us to realize how precious this life is. It will intensify the importance of love and compassion, reduce interest in the material world and make us believe in the ultimate goal, which is Enlightenment.
It is often mentioned in the sutras that the essence of Buddhism is to realize the nature of one’s own mind. The positive or negative quality of our actions depends on the intention of the individual, not on the action’s appearance. Notwithstanding this, the main goal of Buddhist teaching is to transform our mind. Once we realize our mind, that is the ultimate goal, or Enlightenment. There is nothing more precious than a spiritual teaching that can extricate us from cyclic existence and lead us to ultimate bliss. Therefore, we should know that it is meaningless to waste our precious lives. We have to concentrate on developing positive actions and eliminating negative ones. This present life is just one and our future futu re lives are innumerable innumerable until we attain Enlightenment. So, we should not ruin our future lives just to pursue material happiness in this present life. As it is said, “Time and tide wait for no man”—it is very important to treasure this moment and make the best use of it. Sonam Dorji Final Year NNI
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W Tb Tb M Db
Early one morning my parents were preparing to go somewhere. I was just 12 years old at the time and was wondering where we were going. Later I could make out that we were certainly going to visit a monastery as they were carrying kabne (a long white shawl for men), rachu (a colourful short scarf for women), incense sticks, butter, butter, etc. Usually Bhutanese Bhut anese people carry these things when they visit a monastery. After travelling for a few hours, we reached Tango Monastery—one of the oldest and the most important Buddhist universities in Bhutan. Once we were in the monastery, my parents and I prostrated inside the shrine after which the monks advised us to sit down. There were quite a number of visitors. It was the last day of yarney (summer retreat) during which the monks perform debates, called tsodpa in Tibetan. I saw that the monks were being seated in rows. I was curiously watching and thinking, “What are they going to do?” After some time, two groups of monks came up. The irst group took their seats
facing the second group who were standing and clapping their hands, and saying something in Tibetan. From the beginning to the end I did not understand anything but I enjoyed the drama of their laughter and when they sometimes showed their angry faces. I even thought that the monks were impatiently ighting. Seeing this gave
me the wrong impression about monks being impatient, egoistic, etc. From that night onward
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I was obsessed with this. But, fortunately, later I met one khenpo and came to know about Tibetan monastic debate. It was not at all as I thought it to be. Tibetan monastic debate is said to have been started at the end of the eighth century by the great Indian Buddhist master Kamalashila. He was invited to Tibet by the Dharma king Thrisong Deutsen and defeated the Chinese monk Hashang in debate. Slowly this practice of debate pervaded all four schools of Tibetan Buddhism. It is said to be one of the best ways to learn Buddhist philosophy. Generally the debate starts with an invocation of Manjushri, the Buddha of wisdom, in which one says ‘Dhi jitar chejal’, along with one clap of the hands. Debate engages two groups, defenders (damchawa) and challengers or questioners (tagsalwa). When the questioner irst claps, he should have the true motivation to
liberate sentient beings from samsara through the path of Enlightenment. After the invocation, the debate starts with the questioner proposing the topic of the debate in the form of a query. The questioner raises doubts and questions the defender’s assertions. A perfect question should be well-expressed, rational and applicable to the refutation of the defender’s defender’s thesis. Since the challenger’s task is not to establish the thesis, he approaches from several angles to contradict the statements that the defender makes. On the
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other hand, the defender asserts a thesis which he is responsible to defend as a true thesis. The defender answers in such a way that it will defend d efend his thesis and refute the challenger’s questions. The defender should be prompt to answer the questions. If not, the questioner will insist, punctuated by hand claps, that the defender respond, repeating the prompt ‘ochir’. There are four permissible answers that the defender must respond with: I accept (dod ) 1. The reason is not valid (tag madrub) 2. Why (chichir ) 3. That is not generally applicable 4. (makhyab ) They must only use these four permissible answers so the questioner will systematically understand. A very interesting and surprising fact about such debate is that any kind of question is answerable with one of these four responses. Not all debates end in a defeat of the defender but sometimes the questioner fails to contradict the defender and the questioner is defeated.
The main purpose of Tibetan monastic debate is to refute philosophical misconceptions, to establish the correct position and to respond to the criticism of a correct and true thesis. Systematic debate in the study of Buddhist logic should fulil these essential factors. H.H. the
Dalai Lama also said that debate should not only take place in the monasteries but it should also be used in our regular schools for study. At last, I came to know that Tibetan monastic debate is not a furious, ordinary argument with criticism, hatred and malice towards each other — that is what is not Tibetan Tibetan debate. Rather, Rather, debating is the best method to learn, refute misunderstanding and establish the truth with compassion. Pema Wangda Final Year NNI
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T P Eff f D
What would be the situation in this world if there were no death? If beings were not bound to die, then the lives on this Mother Earth would be in jeopardy. If there were no death then all the lives in this entire universe would be very dificult to live as the result of an abrupt rise in
the number of lives. As it is, however, every newly-born being has to go through a series of changes during the
very speciic relationship. During our survival
in this world, we humans have a very important role to play in terms of the physical and mental prosperity of self and others; this can be accomplished by adopting a purposeful way of life. Inhabiting this world without any concept of death coming at some point is illogical, because all will deinitely have to go through this stage.
as the end of an individual’s physical pulse. This
Death is certain to be experienced. Thus, in life, it does not matter how long we live but all that matters is how meaningfully we have spent our lives. Therefore, in order to achieve positive consequences based on equal concern for self and others, we must enter into wholesome action and try with steady effort to refrain from unwholesome conduct. In this regard, we can
truth of death serves as a signiicant reminder
clearly understand by relecting on our daily
for those who are completely fogged in by the conceptual view of eternity. It’s the law of nature.
personal experience: if we are able to do positive, helpful work during the day, day, we can rejoice about it with great peace of mind in the twilight hours. Otherwise, if our actions are negative, then we feel great distraction in our minds. It is a fact that one cannot live a happy life by harming others, but our own happiness happ iness can be nurtured indirectly by being gentle and helpful to others. This is the crucial essence of life. When we we actually actually accept death as a part of our life, then we will be the ones who fear to
continuous phase of life’s thriving until the inal
occasion of their death. This phenomenon of death plays a very vital role in balancing all life, particularly on this planet. Consequently, Consequently, in every generation, lives go on renewing and procreating, while this natural process of death can be deined
Though beings are classiied into different groups
according to different characteristic features, none of us can skip this natural process of death and all must pass through this incontrovertible truth. Does it make any sense to say that we can stop it? Or has anyone thought of any solution to overcome it? Those who take life for granted have no space for the thought of realizing this truth. Generally, humanity and death have a
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PERSONAL ACCOUNTS interrupt the smooth low of other forms of life, thereby harming the fair world we live in. By not accepting
the concept of an afterlife, there is no one o ne who would not commit non-virtuous actions. Thus, when the actual impact im pact of death falls upon up on us, we have to be well-prepared to face it without fear. fear. Eventually, Eventually, death spares none, discriminates against none, accepts none of our petitions, but reaches every nook and cranny, very fair and unbiased in nature. If there were no beings left, then what would be the need of fair play? The only play we have got is to live on and on until all of us can take a calm, enchanting and satisied permanent sleep, free of all grumbling and signs of unpreparedness.
Cheki Dorji 7th Year NNI
I m Ojd
When the disciples like me lacked enough fortune You demonstrated passing away from this world. Though in reality you are beyond birth and death, I, who believe conventional truth, was left without a guardian.
You spread your enlightened activities. We, who were stricken with grief, entreated for your rebirth With supplications, pray p rayers ers and rituals. With diligence, we repeatedly requested you to return to this world. Finally, our prayers were answered in time. Accompanied by auspicious signs like a rain
From our sacred ield, marvellous to behold,
of lowers from a celestial realm
Where every lovely tree and lower resides,
And by the indestructible prophecy of our sublime master named Buddha Budd ha Vajra, Within a sacred region in the Land of Snow, Snow, In Tramo Drag, Lhasa, you took a wonderful birth!
and the excellent masters and disciples dwell, You departed for the sublime pure realm, Leaving us like orphaned children. By the power of your love for sentient beings You experienced limitless hardships and dificulties.
You bestowed your blessings throughout this world;
Though you could remain in the pure realm evermore, Because of the suffering of motherly beings and
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love and compassion, You returned once again for the sake of ignorant beings like us. Oh, supreme and powerful lord who looks upon us! You are without doubt the embodiment of the Buddhas of the three times. Spontaneously perfect and primordially pure, Your wisdom and compassion are infallible. In your previous lifetime as the supreme head of the Nyingma tradition, Your tireless kindness upheld the victorious lineage. Your precious advice, guidance and prayers Liberated countless sentient beings from this ocean of suffering. With the auspicious news of your rebirth, Joy spread and darkness was illuminated. Even the animals, birds, plants and lowers
Bent over to welcome you, the precious one,
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back to this earth. Unmistakably recognized by our lord of refuge, Buddha Vajra, Vajra, Your appearance is the same as before. Without even a word of doubt, You are regarded as the true master and protector. May your power, skill and knowledge arise spontaneously! Through your enlightened activity, may you spread the Nyingma lineage throughout the world! Blessing countless beings and taming harmful spirits, May you lead all beings to ultimate liberation!
Dorji Tshering Tshering 7th Year NNI
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P K S “Practice makes a man perfect.” ~Anonymous~
Whether we have spiritual or mundane priorities in our lives, we need to know the correct methods and lawless knowledge that can
lead us to accomplishment in order to achieve these goals. We can obtain these tools for success by relying on genuine teachers. Through their guidance we become enlightened and know everything, which can take us to the victorious land of glory. However, the journey to success doesn’t end just there. To know the correct instructions is exactly like having a map to one’s aspired destination. Knowledge is the beginning of a journey. One should not become complacent about the progress; instead, one must put those instructions into practice. Training is similar to actually walking towards one’s desired destination. According to my observation, most of the people who claim to be spiritual hardly practise the dharma that they already know. I am also not an exception. Our thirst for theories is deeper than an abyss. On the other hand, our detestation of practice is stronger than the awful smell of a rotten corpse. Yet, we want to be liberated from this deceptive cyclic existence of life and death, and attain the state of Nirvana―free from all
suffering. This is just like wanting to reach the peak of Mount Everest but not starting to climb
at all. On the t he contrary, contrary, we like to be very eloquent in explaining each and every detail of the path to Enlightenment. Alas! Our wish and attitude contradict one another. Many hundreds of years ago, Lord Buddha through his great compassion taught us numerous ways to be free from suffering and its causes. The purpose of his teaching is to beneit
sentient beings in limitless ways and ultimately lead us to the state of perfect Enlightenment, unending great bliss. Throughout his doctrine, he has repeatedly emphasized the importance of practising dharma rather than just listening to and memorizing it. He said, “I have shown you the way to attain liberation but it depends on your diligence.” Indeed, it is true that hard work pays off everywhere. Even to be successful in this mundane society, we need to work very hard. As we say, “Rome was not built in a day.” This is a universal law for reaching the end of the line. Thus, it’s time for us to wake up from this hypnotism of passiveness and strive towards the supreme goal through practice. Through the power of the Buddhas’ blessings, with our heart soaked in compassion for the sake of all beings, may we truly practise the supreme dharma. Sangay Rabten Padma Mani Translation Group
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A Gm f Nmd Nmd M M
Everything here is mystically arranged. Whoever visits this place gets inspired and overjoyed both physically and mentally. I always think, only fortunate people can see such a heavenly place on earth which is like one they
Within this living paradise of His Holiness Penor Rinpoche, thousands of Buddhist monks and nuns reside who come from various Himalayan countries like Tibet, Nepal, Bhutan and India, as well as from abroad, for the purpose
might see in a dream. This place is outwardly
of fulilling a spiritual quest. All are living
decorated with a variety of beautiful plants and inwardly adorned with wall paintings depicting the life stories of Buddhas, Bodhisattvas and the great Buddhist masters. It is also surrounded by thousands of prayer wheels and statues of the four great dharma kings in the four directions. This paradise I’m speaking of is Namdroling Monastery—popularly known as the Golden Temple—a place where hundreds, sometimes thousands of people visit every day and return with admiring eyes to enjoy the tranquillity of the monastic environment and satisfy themselves with the wealth of inner peace. Many people from nearby places come to circumambulate the temples and stupas, counting beads with a mala in their hands and reciting the verses of praise and the heart mantras of their particular deities.
harmoniously, with a moral bond of love and respect between elder and younger. H.H. Penor Rinpoche was like our only parent who showed us the right path to Buddhahood and also within the mundane world.
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Namdroling Monastery is divided into ive
sections: the Junior High School, the Dratsang (Study Centre for the Ritual Arts), the Ngagyur Nyingma Institute (Higher Buddhist Studies and Research Centre) , the Retreat Centre and the Nunnery. The Jr. High School: Around 1,200 monks study in the Jr. Jr. High School, Schoo l, learning basic Buddhist subjects such as Tibetan grammar, drawing, ritual arts, etc., as well as standard school subjects including English and mathematics. The teachers take care of them by giving education,
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checking their health and medicating them on time as if they were their own children. So, the children do not miss their parents so much while staying here. The Dratsang: The monks in the Dratsang gather for ritual ceremonies and perform prayers and chanting with religious musical instruments daily. The Ngagyur Nyingma Institute (NNI):
Around one thousand students beginning from the preliminary class to the ninth and inal year
are busy at NNI studying with full concentration and devotion; memorizing root stanzas; and reviewing texts on poetry, composition, grammar, the histories of Tibet and Buddhism, etc. They come for the main purpose of listening, contemplating and meditating on the path to liberation and to propagate Buddhism. Here, we can hear them like buzzing bees extracting nectar
courses, they go to spread dharma in different institutions and monasteries around the world. The Retreat Centre: Namdroling also has a retreat centre for the practice of meditation. Many monks enter a three-year retreat after completing their studies at NNI, after which they get the title of Dorje Lopon (Skt: Vajracharya ). Everything is calm and quiet inside the retreat area. The Nunnery: To provide equal education to the nuns, the Tsogyal Shedrup Dargyeling Nunnery was established 1 km from the main temple. The nunnery also has a Jr. High School, Dratsang, Institute and Retreat Centre. All the rules and regulations there are the same as for the monks.
Jangchub Wangdi 7th Year NNI
from various lowers. After completing their
A Dm Cm T T
When I was a child, one of my friend’s uncles told me, “In the 6th century BCE the world’s irst university called Nalanda was
built. It rose to prominence in the 5th century CE as the greatest monastic-cum-educational institution for listening, contemplating and meditating on the Dharma in the whole Buddhist world. Nalanda’s curriculum included the ‘three baskets of teachings’ (Tripitaka ) which are the Sutrapitaka, Vinayapitaka and Abhidharmapitaka.
More than ten thousand students used to study these pitakas there and put them into practice in their daily lives. Many of the most remarkable Buddhist scholars like Dharmapala, Nagarjuna, Chandrakirti, Shantideva, Dharmakirti, Shantarakshita and others came from this university, whose excellence used to attract the best students from different corners of the world. The fame of these scholars spread to distant countries and persisted through the
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ages. Vimalamitra—the topmost among the
got enlightened, by showing the paths that the Buddha taught. All the surrounding area around
time, I was in seventh heaven heaven with their decision. I came to Namdroling Monastery at the age of thirteen. There was nothing that could have made me happier than being a part of this institute and studying Buddhism under the guidance of the compassionate guru, Penor Rinpoche; my
Nalanda was illed with the sounds of chanting
dreams had been fulilled. I was happier than a
prayers, dharma teachings and debating, which comprise the whole teaching of the Buddha.” These were the few things that I could catch in my small brain just as if I had fetched water in my palm from the deep ocean. As I heard Nalanda’s great history, I was very inspired. It emboldened me to go and study Buddhism in a place like this. I wondered if there were a place like Nalanda even in the present day, so I could go and study under great masters. But it was like the fairytales that we use to listen to from our parents during our childhood. Having been inspired after hearing this brief history of Nalanda, a willingness to explore Buddhism became my interest. I insisted that my parents send me to a place where I could
kid in a candy store.
ive hundred brightest scholars of his day—
was also from there. All these great Nalanda scholars beneitted sentient beings until they
study Buddhism and beneit beings by practising
Dharma. They agreed to my request and decided to send me to study Buddhism. However, my parents hardly had any idea about where or which institute would serve me best for learning Buddhism. So they did a little research about this and even asked some khenpos, lopons and monks mo nks at nearby monasteries. They suggested to my parents that I be sent to Namdroling Monastery in south India, which was established in 1962 by His Holiness Drubwang Padma Norbu Rinpoche, the eleventh throneholder of the Palyul lineage. This was the perfect place for me to study and enhance my knowledge of Buddhism. According to this information, my parents inally decided to send me to Namdroling. At the
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When I irst went to meet His Holiness, he
gave me the name Phuntsog Dorje, and instructed me to study hard and advised me to be a good monk. My spiritual journey started from that day and when I got here, the history my friend’s uncle told me resounded in my mind and I could see everything he described about Nalanda in Namdroling. Penor Rinpoche himself was no different than the Buddha, and the other learned teachers resembled the scholars of Nalanda. Both the outer and inner surroundings were all connected to religious meaning and one could ind peace and serenity by seeing, thinking upon
and listening to them. Likewise, every day the prayers, stupas, many temples, etc., all seemed to be a facsimile of Nalanda. I saw no difference between the successors from Nalanda and the teachers at Namdroling in the way they were beneitting sentient beings or leading them on
the path to Enlightenment. These are the things that made me m e feel like studying in Nalanda as described in its history, and also the way my wish to study in a Nalandalike university was fulilled from the year I
enrolled in Ngagyur Nyingma Institute. As it is said, I’m having a whale of a time here! Phuntsog Dorje 4th Year NNI
EVENTS AT NAMDROLING
T Cb f Rb f H H P R
With immeasurable happiness and joy on hearing about the rebirth of the genuine reincarnation of our guru, His Holiness Penor Rinpoche, the family of Namdroling Monastery assembled in the Monastic Jr. High School grounds, where prayers of auspiciousness and prayers of long life were chanted in front of the holy portrait of His Holiness the Third Penor Rinpoche and Yangsi Rinpoche respectively. Khenchen Tsewang Gyatso presided over this most happy occasion. Then, in accordance with the tradition of having a picnic during the time of our guru, the standing committees of NNI, the Dratsang, the Monastic School and the Nunnery decided on having a day-long picnic. On this most happy day, Khenchen Tsewang Gyatso, one of the vice presidents of Namdroling Monastery, made the
announcement regarding the recognition of the reincarnation of His Holiness Penor Rinpoche by His Holiness Jadral Rinpoche. Coinciding with the Tibetan New Year, on the morning of 2nd March, 2014, at 4.30 AM, all the khenpos, tulkus, lamas, monks and nuns gathered in the Padmasambhava Buddhist Vihara (the Golden Temple), where prayers of auspiciousness and the ritual for venerating the Elders were chanted, followed by the reception of the holy portrait of His Holiness the Third Penor Rinpoche and the Fourth Penor Rinpoche brought in procession procession from from His Holiness’ residence. residence. At 7 AM, mandala offerings were followed by the offering of ceremonial scarves by the whole assembly before the holy portrait of His Holiness Penor Rinpoche Yangsi, which was placed on the indestructible golden throne. From 9.30 to
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11.30 AM, a variety of sports competitions were conducted on the grounds in front of the sevenstorey dormitory. From 7 PM, the celebrations entered the main phase with loud ireworks. ireworks.
On the second day of the Tibetan New Year, a variety of sports competitions were again held on the grounds of the seven-storey dormitory. On that day, from 7 to 9 PM, a variety of cultural shows were performed by different groups from the nearby Tibetan Settlement. On the third day of the Tibetan New Year Year,, from 7 to 9 PM, students from the local Tibetan School and Tibetan singers performed various cultural programmes. On the
fourth day of the Tibetan New Year, invitees from different organizations were received, followed by the performance of the Lingdro Dechen Rolmo (spiritual dance of King Gesar), by residents of the Fourth Camp. From 7 to 9 PM, Tibetan singers again performed cultural programmes. On the ifth day of the Tibetan New Year, the monks
of the Monastic School performed a variety of sports competitions on the grounds of the seven-storey dormitory. These colourful events marked the successful end of the celebrations of the recognition of His Holiness Penor Rinpoche Yangsi coinciding with the Tibetan New Year.
L R f H H Jd R
On 15th March, 2014, for the longevity of His Holiness Jadral Rinpoche, the spiritual head of the Ngagyur Nyingma tradition, and also as
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gratitude for the recognition of our guru, His Holiness Penor Rinpoche Yangsi, the full assembly of Namdroling Monastery performed the Khandro Sundok with the Tsedrub Sangwa Duepa, the puja for procuring long life. On that day, presided over by His Eminence Khentrul Gyangkhang Rinpoche, the auspicious substances of longevity were offered to His Holiness Jadral Rinpoche. The assembly also refrained from eating meat for the whole day and they recited the mantra of Buddha Amitayus. A list of the th e monks, nuns and laypeople who promised to refrain from eating meat for life was also submitted to His Holiness. In this way, the mandala offering ended successfully.
EVENTS AT NAMDROLING
T I f Bdd R C
As per the wishes of His Holiness the Dalai Lama and His Holiness the Third Penor Rinpoche, a meeting on the establishment of a Research Centre took place on 24 th and 25th May, 2013. The meeting was attended by associate scholars of NNI such as Prof. Dorji Wangchuk of Hamburg University, Dr. Dr. Karma Phuntsho Phunts ho of Oxford University, University, former Religion and Cultural Minister for the Central Tibetan Administration, Tsering Phuntso, Khen Rinpoche Tsering Dorje and Khen Rinpoche Tshewang Tshewang Sonam. The decision to open a Research Centre to provide an opportunity to carry out research in Buddhist philosophy in general, and especially on the Ngagyur Nyingma, was made at this historic meeting. Rules and regulations were also framed for the same. The
appointments of the members of the standing committee of the Research Centre are as follows: President
Khen Rinpoche Tsering Dorje Vice President
Khen Rinpoche Tshewang Sonam Treasurer
Khenpo Yama Chimed Secretary
Khenpo Sonam Tsewang Other important decisions were also made concerning the Research Centre. The main responsibility for research-related projects will be jointly held by the Research Centre’s standing committee and the standing committee of NNI.
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An announcement on gathering new research students will be made on the fourth day of the sixth lunar month, which coincides with the irst Turning of the Dharma Wheel by Buddha
Shakyamuni. All research research applications, along with with the necessary documents, must be submitted before the 22nd of the ninth lunar month. The applications will be thoroughly examined by the instructor and the Research Centre committee, and the applicants will be informed on the status of their selection before 20th October. The selected scholars must then undertake a three-year research project. An announcement of the admission of new students will be made every two years. According to the abovementioned procedures, the Research Centre made its irst
announcement on gathering new research students on the fourth day of the sixth lunar month, 2013. The applicants were thoroughly
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examined by the instructor and the Research Centre, and were informed on whether or not they got selected before 20th October, 2013. Six were selected from many applicants.
T A I f R C On 20th March, 2014, the faculty members of Namdroling Monastery, the standing committee of the Research Centre, instructors, khenpos, lopons and an assembly of monks and nuns received distinguished guests like Sri Rama Lingu, the Education Director of Periyapatna; the heads of various organizations from the Bylakuppe Tibetan Settlement; as well as principals from many schools, and carried out an inauguration celebration of the new Research Centre.
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Sm Uq V d T f N Nm Td
Following the directions of Khenchen Pema Sherab, the standing committee of the Ngagyur Nyingma Institute decided to organize a two-day Seminar on the Unique View and Tenets of the Ngagyur Nyingma Tradition. Consequently, it was carried out on 8 th and 9th August, 2014. Before the seminar, the assistant lecturers from the eighth and ninth years were organized into four groups and each group was given a special topic on which to write a thesis. The irst day of the seminar was chaired
by Khen Rinpoche Tandin Sithub, the president of NNI. The theses, based on selected topics from
a Great Perfection text and Mipham Rinpoche’s Ngeshe Droenmey (Beacon of Certainty ) were discussed thoroughly. The second day of the seminar was chaired by Khenpo Yama Chimed, the former vice president of NNI. The theses based on selected topics from General Meaning on Guhyagarbha and Introduction to the Middle Way, both by Mipham Rinpoche, were discussed thoroughly. The twoday seminar succeeded in its objective to create awareness about the unique view and tenets of the Ngagyur Nyingma tradition.
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A Nmd D D
This year, 433 newcomers—373 monks and 60 nuns—joined Namdroling Monastery. Throughout 2014, they joined the larger monastic body in performing all the annual rituals established at the monastery by His Holiness Penor Rinpoche. On 16th February, the 18th day of the twelfth month of the lunar calendar, the monks conducted the ritual of Karling Zhithro (Karma Lingpa’s Ritual of the Peaceful and Wrathful Deities) and Yangsang Ladrub (Innermost Profound Guru sadhana) and made extensive offerings to commemorate the mahaparinirvana anniversary anniversary of the Omniscient Longchen Rabjam. The monks of the Institute also gave a religious discourse and engaged in debate. From 23rd February, for ive days, the Gutor ritual (in which
a ritual cake are thrown on the 29 th day of the twelfth month of the lunar calendar to ward off evil and obstacles) was commenced with the rites performed of Kagyed (Eight Heruka sadhana), Sengdong (ritual of the Lion-faced Dakini), Ratphur (Kilaya of Ratna Lingpa) and Gurdrag (ritual of Wrathful Padmasambhava). The ive different mask dances of the Gutor along
with the ritual of throwing tormas (ritual cakes) were carried out on 27th February. Ratna Lingpa’s ritual of procuring long life was conducted on 28th February, the 13th day of the twelfth month of the lunar calendar.
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On 9th March, the annual week-long accomplishment practice of Ratling Tsedrub Sangwa Duepa (terma revealed by Ratna Lingpa) commenced. On 11th March, the ritual dance of the eight manifestations of Guru Rinpoche was performed and Guru Rinpoche’s painting was also raised from the seven-storey building of Namdroling. The inal day, 16 th March, was full of activities. Five different great dances were performed and the giant 180-foot painting of Buddha Amitayus was hoisted. In the afternoon, the empowerment of the accomplishment practice was bestowed on the monks and all the other devotees who had gathered. As initiated by His Holiness Penor Rinpoche, the annual month-long retreat began from the 18th day of the irst month of the lunar calendar, 19th March. His Eminence Gyangkhang Rinpoche, Khenchen Tsewang Gyatso and Khenchen Pema Sherab bestowed the teachings of Namchö Ngondro, Tsalung and Dzogchen respectively to over four hundred devoted practitioners. On 9th May, the 10th day of the third month of the lunar calendar, the annual Preliminary Practice session was begun. More than a hundred monks and lay people undertook the six-month practice. The practice was done according to
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the Namchö Cycle (revealed as sky treasure by Terton Migyur Dorje, and taught to him by Avalokiteshvara himself). Venerable Tulku Chodar looked after the practice by bestowing the oral transmissions. The practice ended on 13th November, coinciding with the day of Lord Buddha’s Descent from Heaven. The Kama Drubchod, the Great Accomplishment Ceremony of the Kama Teaching, began on 2 nd June. On that day, the Tsa Cham (Root Dance) was performed. The actual accomplishment ceremony took place from 7 th to 13th June. The Kama 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, Rongzom’s tradition of Vajrakilaya and the Six-faced Yamantaka. The Mandala of the Sutra Practice of Great Gathering was established in the main temple and the rest in the other temples. On the morning of 8th June, the great painting of Lord Buddha was displayed. During this ceremony different ritual dances were performed. These were the Garcham on the 11th, and Rolcham (dance with cymbals) and Throcham (the wrathful dance) on 12th June. The last day involved a ire ritual that was especially signiicant because of the many
substances offered by the local people. The empowerment of the accomplishment practice was granted to all devotees in the afternoon, and in the late evening inspirational prayers such as the Butter Lamp Prayer, dedications and extensive prayers prayers of auspiciousness were chanted with muniicent offerings of butter lamps, lowers, spiritual songs and the music of ritual
instruments. Likewise, the Mahakala sadhana was conducted from 7th June by many hundreds
of lamas, tulkus and monks in the Zangdog Palri Temple. The ritual ended successfully with the three ferocious activities of subduing, scorching and casting out the enemy of dharma. On 10th June, at 7 PM, chaired by the president of Namdroling Monastery, His Eminence Khentrul Gyangkhang Rinpoche, in the presence of the monks and nuns, 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 for the welfare of the present and future lives. Regular rituals of Rigzin Duepa and Yumka were performed on the auspicious 10th and 25th days of every Tibetan month. For peace and prosperity in the world, and particularly for the spread of Buddhadharma and the longevity of living Dharma masters, the ritual of Ratling Phurpa is performed daily at Namdroling, according to the noble wishes of the late His Holiness Penor Rinpoche. During the auspicious period of the Summer Retreat, around 600 monks of the Dratsang and Monastic School, from class four and above, performed the puja of Nyingthig Solkha and Namchö Solkha, from 12th August to 24th September, 2014. Likewise, for a period of one month, the rituals of Karling Zhithro, Thugchen Sangdue, Ratling Tsechog and Ratling Phurpa were performed. Finally, the 43-day rituals were completed successfully with feast offerings on 24th September. In January, 2015, the monks and nuns of Namdroling will attend the 26th Annual Nyingma Monlam Chenmo—the Nyingma World Peace Ceremony—in Bodhgaya, India.
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A N N Nm I
On 2nd April, 2014, the Ngagyur Nyingma Institute (NNI) reopened after the winter vacation. On the morning of that day, the Examination Controller of NNI conducted interviews with the newcomers from outside and those who had joined NNI from Namling Monastic Jr. Jr. High School. S chool. Written tests were conducted the next day. The results of the annual examinations were announced on 7 th April. On that momentous day, His Eminence Khentrul Gyangkhang Rinpoche awarded the mark-sheets to the graduates. Rinpoche also awarded the marksheets to the irst and second position holders
from each class along with gifts to them, as well as gifts to the students who had memorized more than 100 pages of text. Rinpoche and the faculty of Namdroling in attendance also graced the occasion by bestowing spiritual advice. The former Religion and Cultural Minister of the Central Tibetan Administration, Tsering Phuntso, also bestowed advice on the assemblage. On 9th April, Khen Rinpoche Tshewang Sonam, the president of NNI, started giving teachings on Lorig (the typology of mind) to the NNI students. From 1 to 3 PM, lessons on debate were taught to the preliminary class by the senior students. A three-day general puja for the welfare of the NNI family was successfully completed on 23rd April. From that day, Khenchen Pema Sherab
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bestowed the full ordination vows on more than 50 monks, and novice vows on more than 100 monks and nuns at the Vinaya Temple. The courses for the academic year started from 24th April. The third day of the third lunart month is the annual day for appointing the staff of NNI. Accordingly, on the morning of 2nd May, the previous workers and staff were discharged and new ones appointed. That evening, spiritual advice was given by the outgoing president, Khen Rinpoche Tshewang Sonam, and the former faculty members of the institute. The next day, Khen Rinpoche Tandin Sithub, the appointed president, and the new faculty members of NNI bestowed spiritual advice on the monks of the institute. Fourteen teachers from NNI are currently serving in the Dratsang, and 45 teachers are currently teaching the monks of the Monastic Jr. High School. Four khenpos and teachers instruct the students of the nunnery. In addition, 31 teachers have also been appointed from the monks of NNI to teach English, mathematics, rituals, etc., to the young monks of the Monastic Jr. High School. This year, more than 200 qualiied khenpos and teachers were also sent
to monasteries and dharma centres in India, Nepal, Bhutan, Canada, Singapore, Switzerland and other parts of the world. Thirty-ive khenpos
and teachers are currently teaching the students of NNI.
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On the 29th day of the fourth lunar month, 26th June, the parinirvana anniversary of Mipham Rinpoche, the great master of the Ngagyur Nyingma tradition, was organized. On that day, the mandala of Manjushrinamasamgiti was established and colossal feast offerings were arranged to mark the festive ceremony with the purest devotion and respect. Students carried out discourses and debate competitions. Every year, the Universal Smoke Ritual Day is celebrated on the 15th day of the ifth month of the lunar calendar. This year, it fell on 12 th July. On that day, at Betapur, the annual Universal Smoke Ritual was performed for peace, happiness and prosperity in the world. During the academic session, various rituals are performed once a month as the spiritual cause for the longevity of His Holiness the Fourth Penor Rinpoche, His Holiness Jadral Rinpoche and other living masters. Regular monthly debate competitions are also held between classes. The annual 45-day Summer Retreat began on 11th August. More than a thousand monks carried out the retreat. During this period, seminars, expositions, debates and composition competitions were held for the improvement of the monks’ studies. Moreover, Khen Rinpoche Tandin Sithub conducted a workshop on Tibetan grammar and also taught the Treasury of the Science of Valid Cognition by Sakya Pandita to the monks of NNI. Self-study for the inal exams began from
25th November. November. More than one thousand monks of NNI will sit for the annual exams which are scheduled to start from 18th December Decembe r. The inal exams will end by 3 rd January, 2015. Soon afterwards the monks of NNI will travel to Bodhgaya for the 26th Annual Nyingma World
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Peace Ceremony, which is scheduled to be conducted from 21st to 30th January, 2015. The Padma Mani Translation Group
Due to the noble aspiration of Khenchen Tsewang Gyatso, the Padma Mani Translation Group was oficially started in 2013. Nearly
forty enthusiastic monks and nuns are attending regular classes under the guidance of Khenpo Sonam Tsewang, the ex-editor of the Ngagyur Rigzod Editorial Committee. Venerable Konchog Norbu from America and other visiting teachers are also assisting them.
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A M M J H S
There are more than one thousand monks studying at Namdroling’s Monastic Junior High School. This year, the students at the Jr. High School were taught Tibetan grammar, the History of Dharma, the Political History of Tibet, Nagarjuna’s Letter to a Friend , Thirty-seven Practices of Bodhisattvas, English, how to play ritual instruments like trumpets, lute and cymbals; rhythms and tones for chanting; and how to prepare tormas (ritual cakes). As per the wishes of His Holiness Penor Rinpoche, beneicial advice is
given every month to the students. Different types of rituals for the longevity of His Holiness the Fourth Penor Rinpoche are also held frequently. On 1 st April, in the presence p resence of the principal and teachers of the Monastic School, Chogtrul Mugsang Kuchen Rinpoche, a president of Namdroling Monastery, Monastery, chaired the exchange of posts for the school. On 2nd May, Khenpo Tobgyal and other teachers bestowed advice on the students. On 8th June, the school staff met together to discuss the basis of the administration of the school. More than 45 teachers are working tirelessly for the welfare welfare of the Monastic School. Schoo l. The students’ exams will start from 19th December and will end by 4 th January, 2015. Then, most of the students will travel to Bodhgaya to attend the 26th Annual Nyingma World Peace Ceremony.
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A N D D
In addition to the Junior High School and the Institute, the Tsogyal Shedrub Dargyeling Nunnery also has an active Dratsang and Retreat Centre. This year, around 30 new nuns have enrolled in the Nunnery Dratsang. The nuns perform monthly feast offerings according to the Nyingma tradition, initiated by former supreme lineage holders. From 9th to 16th March, 2014, 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, the Ratling Tsechog, the ritual for procuring long life, was performed successfully. From 19th March, more than 300 nuns and other devoted practitioners undertook the annual month-long retreat, where His Eminence Gyangkhang Khentrul Rinpoche, Khenchen Tsewang Gyatso and Khenchen Pema Sherab bestowed the teachings of Namchö Ngondro, Tsalung and Dzogchen respectively. In accordance with the noble wishes of His Holiness the Third Penor Rinpoche and Khenchen Pema Sherab, the construction of a new retreat centre for the nuns was successfully completed, and the consecration ceremony was carried out on 5th April. The three Khenchens chaired the historic occasion. Subsequently, Khenchen Pema Sherab bestowed the oral transmissions, secret instructions and profound advice on the irst
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group of 20 nun retreatants. The retreatants oficially commenced their practice from 27th
May, and will remain in retreat for three years, three months and three days. On 4th May, in an event chaired by His Eminence Khentrul Gyangkhang Rinpoche and Khen Rinpoche Tshewang Sonam, the former president, the previous workers and staff were discharged and new ones appointed. They also bestowed spiritual advice upon the nuns. On 5th May, May, Khen Rinpoche Tandin Sithub, the current president of NNI and chair of the nunnery’s Board of Directors, also bestowed spiritual advice on the nuns. Starting from 12th May, ive days of rituals, such as a 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. nunnery. After that, 25 monks from f rom Namdroling’s Dratsang were invited to perform the exorcism rites. From 7th to 13th June, an eight-day Minling Dorsem sadhana was performed. A feast offering, butter lamp offering, and dedication and aspiration prayers marked the successful end of the sadhana. This year, year, under the Board of Directors Di rectors of the nunnery, headed by Khen Rinpoche Tandin Sithub, the ‘Three Dharmachakras’—reading, hearing and contemplation—are being upheld as usual.
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During the Summer Retreat, more than 100 nuns of the nunnery’s Dratsang performed the rituals of Solkha, Minling Dorsem, Sengdong, and Tsechog followed by the Nyungne (fasting ritual).
A N Nm N I
The reopening the Institute at the Tsogyal Shedrub Dargyeling Nunnery, and the announcement of the previous year’s examination results, were carried out on the same day as those at the Ngagyur Nyingma Institute. Nuns from Tibet, Bhutan, India, Nepal and abroad are studying at the Nunnery Institute. 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 3rd and 4th April, 2014. Under the Board of Directors of NNI, lecturers from NNI and graduate nun lecturers teach and look after the affairs of the Nunnery Institute. Unlike previous years, all the subjects from the irst to the sixth
year are being taught by the nun lecturers, with monks only needed to lecture on the inal years’
tantra subjects. The courses for the new academic session started from 7th April. This year, year, 20 nun lecturers are currently teaching in Nepal, India and Bhutan. From this year, a new decision was made to conduct monthly tests below the fourth year. year. On the 29th day of the fourth lunar month, 26th June, the parinirvana anniversary of Mipham Rinpoche, the great master of the
Ngagyur Nyingma tradition, was organized. On that day, the mandala of Manjushrinamasamgiti was established and colossal feast offerings were arranged to mark the festive ceremony with the purest devotion and respect. All activities like carrying out the Summer Retreat and competitions for the betterment of studies fall on the same period period as those at NNI. The nuns’ exams will begin from 19th December and end by 4th January, 2015. After their exams, the nuns will travel to Bodhgaya to attend the 26th Annual Nyingma World Peace Ceremony.
A N J H S
On the 10th day of the second lunar month, 30th April, 2014, Khen Rinpoche Tshewang Sonam, the former president of NNI and NNNI, chaired the announcement of the examination results for the Nunnery Junior High School, where prizes were awarded for the top students and certiicates for the nuns who had completed
class eight were given. Khen Rinpoche also bestowed advice about the importance of good conduct. Nuns from different parts of the world— Tibet, Nepal, Bhutan and elsewhere—study in the Nunnery School under the guidance of one senior and one junior principal, plus around 20 teachers. They study the same subjects as the monks in the Monastic Jr. High School. The monthly exams on Tibetan and English subjects are being conducted to improve their studies. Their self-study will begin from 12th December and exams from 19th December.
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Em Cm Nmd M
The ceremony at Namdroling Monastery— Mo nastery— the seat of the Third Penor Rinpoche—celebrating the oficial enthronement of Penor Rinpoche’s
Yangsi at Palyul Monastery in Tibet, began with a three-day puja from 28th to 30th July, 2014. The puja, which included making offerings to the Dharmapalas and chanting the long life prayer for Yangsi Rinpoche, was performed by the full assembly of monks and nuns from Namdroling. On 31st July, the actual enthronement day of Yangsi Rinpoche, in the early morning, the monks and nuns performed the Tashi Pai Sojong (Auspicious Ritual for Nurturing Virtues and Purifying Misdeeds). From 9 AM on, more than 150 special guests were received for the historic day. Then, a large holy portrait of Yangsi Rinpoche was carried in a ceremonial procession to the Golden Temple. There it was honored with prayers of auspiciousness, the prayer of venerating the Elders and long life prayers. The
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General Secretary of Namdroling Monastery read out the programme, followed by an explanation of Mandala offering by Khen Rinpoche Tandin Sithub, the president of NNI. This was followed by the offering of the auspicious substances of body, speech and mind before the holy portrait of Yangsi Yangsi Rinpoche. After that, that , the guests, monks, mo nks, nuns and laypeople offered ceremonial scarves to the holy portrait of Yangsi Rinpoche. Afterwards, a bountiful lunch was served to the guests and the public. A three-day grand celebration and feast began the following day. The event was marked with colourful entertainment from 2 to 5 PM and again from 7 to 10 PM. A variety of cultural shows from different countries like Tibet, Bhutan and Nepal were performed during this celebration, a source of great pleasure and enjoyment for everyone.
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Y R Em Cm Tb
In December, 2013, H.H. Karma Kuchen Rinpoche, the 12th Throneholder of the Palyul lineage, oficially announced the schedule for
the enthronement of Yangsi Rinpoche, the ‘precious reincarnation’ of H.H. Penor Rinpoche. Accordingly, the enthronement ceremony took place in Tibet on 31st July, 2014. It was organized by Palyul Jangchub Choeling Monastery and Namdroling Monastery. On 28th July, Yangsi Rinpoche was invited to Palyul Monastery with a grand ceremonial reception. More than 40,000 people participated in the ceremony including many great lamas and heads of monasteries from Tibet and India. On 31st July, the actual enthronement started about 9:30 AM in the Palyul mother monastery. His Eminence Tulku Thubzang Rinpoche, Palyul’s most senior and accomplished master, master, conferred
the enthronement empowerments through His Holiness Karma Kuchen Rinpoche, to enable Yangsi Rinpoche to regain all his wisdom and realization. The local Chinese oficials also
honoured the enthronement of Yangsi Rinpoche by praising the special qualities of the previous Penor Rinpoche and also offering a recognition letter to Yangsi Yangsi Rinpoche. About 10 AM, the heads of Palyul Monastery—His Holiness Karma Kuchen Rinpoche and Tulku Thubzang Rinpoche—joined by Darthang Chogtrul Rinpoche, Namdroling’s head lamas Khentrul Gyangkhang Rinpoche and Mugsang Kuchen Rinpoche, and the three senior Khenchens as well as other khenpos and tulkus of Namdroling, offered the mandala of the body, speech and mind to Yangsi Rinpoche. Then, many other great lamas including Kyabje Dudjom Rinpoche Yangsi,
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Darthang Lhatrul Rinpoche, Tulku Namkhai Nyingpo Rinpoche from Yachen monastery, monastery, Khen Rinpoche from Serta monastery and many more monks and laypeople continued making mandala offerings for two days. On 2ndAugust, further celebration of the enthronement took place with Tibetan cultural dance, folk dance, Tibetan opera, songs and many other entertainments. Yangsi Rinpoche Enthronement Schedule: Monday 28th July – Yangsi Rinpoche arrived at Palyul Monastery Tuesday 29th July – Long life Buddha puja and tsok offering Wednesday 30th July – Dharma discourse and debate by Shedra students Thursday 31st July – Main Event: Enthronement ceremony Friday 1st August – Enthronement ceremony (continued) Saturday 2nd August – Entertainment with traditional dances by local people
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Y R Em Cm Ad Wd Wd
31st July, 2014 (the fourth day of the sixth lunar month) coinciding with the auspicious day when the Buddha turned the First Wheel of Dharma. Accordingly, the ceremony took place at Palyul Monastery in Tibet. Similarly, Enthronement Ceremonies were celebrated in various other parts of the world.
P L R C, USA According to the prophecy letter by H.H. Jadral Rinpoche, the reincarnation of the Third Drubwang Padma Norbu Rinpoche was recognized in 2013, at Dunglung Thramo Drak, Tibet—a holy place where Kunkhyen Jigme Lingpa revealed the cycle of Longchen Nyingthig practice. Yangsi Yangsi Rinpoche was named Pema Dorje by his parents as his birth name. Khenchen Tsewang Gyatso—one of the vice presidents of Namdroling Monastery—made the announcement regarding the recognition of the reincarnation of His Holiness Penor Rinpoche to the assembly of Namdroling Monastery. With immeasurable happiness and joy on hearing about the rebirth of the genuine reincarnation of our guru, H.H. Karma Kuchen Rinpoche, the 12th Throneholder of the Palyul lineage, oficially
announced the schedule for the enthronement of Yangsi Rinpoche, which would be held on
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In America, people pay a lot of attention to weather forecasts. So, we were a bit worried to think that the day of our Yangsi Rinpoche Grand Enthronement Ceremony, to be held outdoors at the Palyul Ling retreat center in McDonough, New York, would be drenched by a huge, deep rain system. There was no hope of sunshine for our September 13 celebration, held at the end of our annual 30-day Ngondro/Tsa Lung/Dzogchen retreat. We listened to the weather reports again and again for a change. No hope. Hearing this, Lama Tsewang Norbu, who is the main monk stationed at Palyul Ling in 1997 by His Holiness Penor Rinpoche, and Lama Kunsang Wangdi, also a longtime helper, worked tirelessly with a crew of volunteers, including Paljor (son of Sonam Tsering), Tseten Yolmo, Ata Tenzin, Pema Kunsang, Pemba Nubri, Karma Gyurme, Sami, Bés, Wangyal, and many others
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from the Former Namdroling Students Group, to raise tents to cover the performance stage (that they themselves had built by hand) and for everyone to sit under, away from the rain. Karma Dorjee with Tashi Phuri, Leki Dakpa, Pemba Nubri, Palden Sherpa, Thubten Nyima, and Dorji Sherpa, also part of the Former Namdroling Students Group, organized two buses and two mini-vans from New York City to carry 140 friends to the celebration. When added to the retreatants and others who traveled traveled to the center, center, those attending the celebration numbered more than 400. Keith Matis and Jill Lamphere were in the ofice and Mary Waters set up extra
tents for those who wanted to spend the night to receive a Long Life Empowerment the next day from His Eminence Gyangkhang Rinpoche; it was going to be a chilly, wet, but fun weekend! September 13 arrived and, as the weather reports predicted, it was cloudy and the rain poured. But the stage was dry and, as we say in America, the show must go on! A nearly two-meter tall picture of Yangsi Rinpoche, taken in Tibet by Ziggy Palyulian, a Hong Kongbased Palyul student, was centered on the back wall of the stage. Yangsi Rinpoche’s eyes charmed you wherever you walked; he seemed to gaze on you no matter where you stood, making you feel “Nyingje!” with every bone in your body. Everyone felt happy, despite the weather. Huddled together under the tent on damp carpets, the celebrants waited excitedly. Under the VIP tent sat H.E. Gyangkhang Rinpoche, H.E. Mugsang Kuchen Rinpoche, Khenchen Tsewang Gyatso Rinpoche, Tulku Dawa Gyalpo Rinpoche, Tulku Chonjur Rinpoche, Dorje Lopon Lama Sochuk, Khenpo Tenzin Norgay Rinpoche, Khenpo Thubten Dargye (visiting from Macau), Lopon Pema Tshering, Lama Pasang,
Lama Rapjee Wangchuk, Lama Phurba Tenzin (Jigme), Lama Orgyen Randrol, Lama Tenzin Chogyal, Lama Thubten and many others. Other special guests from the nearby town, as well as oficials who help the center, center, sat behind.
In the audience, summer retreatants from all over the world—Puayyiau world—Puay yiau Tan and Li Chern from Singapore, Grace Liang from Taiwan, the “Mothers from Mexico,” Australian nuns of Jetsunma Ahkon Lhamo— gathered with students from the United States and Canada as well as the weekend visitors. The celebration began with a short lama dance program (Black Hat and Pawo), offered by our monks from the center, accompanied by the sounds of gyaling. The local townspeople, some of whom had never had the blessing of seeing these dances, were entranced and applauded when the dances were complete. Then the show began. Master of Ceremonies Tseten Lhagyal, formerly of Dehradun, came on stage and introduced the irst act, the Lingdro Dance Troupe, led by Tagsar
Wangdak Jigmey, who performed incredible Gesar dances that had their origin in Kham. The next performer caused a lot of cries of excitement from the audience: Phurbu T. T. Namgyal of our own Bylakuppe area took the stage. The rain was pouring down but no one minded as he sang a song about the sun shining brightly. While Phurbu T. Namgyal was singing, unbeknownst to many there, a car was pulling into the teacher residences, a half kilometer away. Our most special guest, His Holiness Karma Kuchen Rinpoche, had quietly arrived at the center. center. At that moment, mom ent, the other MC, myself, had been looking down at the performance list, feeling that the rain would never break. But just then I looked up, and suddenly the rain was gone!
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The sun had come out even though the weather reports said there was no chance that it would. Everyone felt relieved and disbelieving all at the same time, feeling for sure this was the combined blessing of our Holiness who came back as our Yangsi Rinpoche, and the arrival of the third heart son, Palyul’s current throneholder. Now that the sun was out, the next act continued: the Dege Drochen performed by the Bylakuppe Fourth Camp group, fully dressed in traditional style. They were followed by a Chinese woman named Mooi, who cooks for the retreat center, center, dressed in pale green silk and performing an amazing dance with a sword. Following this an American woman, Tara Tara Middleton, took the stage to sing a Western Buddhist song and then, excited shouts again from the audience. Who was it? Raju Lama of Nepal! He sang three of his best songs, enchanting everyone in the audience. The US Nubri Kyidug group from New York then performed songs and dances from their traditions, and after that the Drukpa Kyidug group performed traditional Bhutanese song and dance followed by songs by Sonam Zangpo. Jasmine Ni, daughter of long-time Palyul supporter LingLing Ni, and her brother performed a traditional auspicious Chinese tiger costume dance. More performers sang and danced and inally we broke for dinner, with our respected
guests retiring into a dining room at the center with the local town oficials who help our retreat
every year. year. Volunteers led by Cha Chao, a longtime longt ime America-based Taiwanese student, provided an amazing feast for the guests with plate after plate of delicious delicacies cooked by Mooi and Monica Hé. When H.E. H .E. Gyangkhang Rinpoche was asked if our precious teachers and honored guests would have time to return to the performances, he indicated that they would all return to
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watch the show to the very end. And they did. When we came back, Bhutanese superstar Ulab Leki took the stage. He sang traditional songs, but he also made the audience roar with laughter with his ability to imitate sounds. Tashi Tsering performed Tibetan opera. Lorella Mainero of Colombia performed her own “Dance to the Eight Noble Auspicious Ones” accompanied by lovely ladies from all around the world.
And, inally, young
people taking their chance to perform their songs jumped up and joined in the celebration, such as Pema Chonzum. The evening grew chilly, but everyone smiled and felt deeply happy, the kind of happy that comes from the core of the heart. Looking for miracles, some might say that we could see it in the rain giving way to sunshine. But the real miracle was in that happiness coming from our joy at the arrival of our Yangsi Rinpoche, the reappearance of our root teacher so powerful and so unmistakable that it could draw everyone, from all corners of this world, together as one mandala. Mary Pratt New York City, USA
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Md M Dd, Id The Enthronement Ceremony at Mindrolling Monastery was celebrated on 31st July, 2014, coinciding with the fourth day of the sixth lunar month, led by Kyabje Minling Khenchen Rinpoche, the monks and nuns of Mindrolling Monastery and lay devotees. Firstly, Lama Tenkhyab addressed the assembly about the successful and unmistaken reincarnation of the Third Drubwang Penor Rinpoche and then everyone offered the mandala of body, speech and mind, and made long life prayers. All the devotees offered ceremonial scarves before the holy portrait of Yangsi Rinpoche inside the main stupa.
P C, B, Id The Enthronement Ceremony at Palyul Chokhorling was held for three days starting from 31st July. In the morning, the sangha community of the monastery performed the puriication
ritual. Then the holy portrait of Yangsi Rinpoche was carried in a procession clockwise around the temple, led by Rigo Tulku Rinpoche, senior lamas from nearby monasteries and senior members of the parliament of the Central Tibetan Administration as well as monks and more than one thousand lay devotees, each holding signiicant symbols and incense in their hands.
After placing Yangsi Rinpoche’s holy portrait inside the main temple, the general secretary of the institute, Lopon Longsal, gave a history of Penor Rinpoche’s previous lives—starting from the great Pandita Vimalamitra to the present Penor Rinpoche—for 30 minutes. Then the
monastic administration served the gathered guests and devotees with tea and sweet rice while Rigo Tulku Rinpoche offered the mandala of body, speech and mind, along with long life prayers. Students from the nearby schools performed cultural dances from the afternoon and for the whole day the monastery provided food to the entire gathering. There was a grand feast with various games played by monks for the next two days.
T Wd P C Kmd, N The Enthronement Ceremony at Thegchog Wodsal Palyul Palyul Choling Monastery was held on 31st July, 2014. At 10 AM, the holy portrait of Yangsi Rinpoche was received inside the prayer hall, where more than four thousand disciples, led by His Eminence Dzongnang Yangsi Rinpoche, senior khenpos, lopons and loponmas from various Nyingma monasteries, as well as the members of the Nepal Buddhist Palyul Society attended the ceremony. Dzongnang Rinpoche offered a mandala and chanted long life prayers for Yangsi Rinpoche followed by the offering of auspicious scarves before Yangsi Rinpoche’s holy portrait. In the afternoon, there was a cultural program initiated by Dzongnang Monastery. The show was hosted by Dolma Sherpa. The performers from various part of the country delighted the audience with different traditional dances of Tibetan, Sherpa, Tamang, Gurung, Nyeshang and Yolmo origin, etc. Popular Nepali singers like Tulsa Waiba, Dipen Gurung, Indira Yonjan and Tsering Sherpa also performed during the show, followed by a praise verse to Yangsi Rinpoche. On 1st August, all the monks and nuns were given a two-day picnic at Godavari. 91
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Also, on 13th November, 2014, a grand Enthronement Celebration was held during Trulku Thubzang Rinpoche’s conferral of the Ratna Lingpa empowerment cycle. Led by Tulku Thubzang Rinpoche, Dzongnang Yangsi Rinpoche, Khenchen Pema Sherab and Khenchen Namdrol Tsering, more than a thousand monks, nuns and lay devotees circumambulated the Boudhanath Stupa, carrying Yangsi Rinpoche’s holy portrait.
P O Dj C P, N N The Enthronement Ceremony at Palyul Ogyen Dorje Choling Monastery was celebrated on 31st July and it continued for three days. The monks of the Shedra and Dratsang performed the Rigzin Duepa ritual. The three-day ritual was presided over by Khenpo Dorje, and other senior lopons and lamas. On the last day of the celebration, the holy portrait of Yangsi Rinpoche was received inside the main temple. The assemblage of monks and lay devotees made a mandala offering and long life prayers to Yangsi Rinpoche. The ceremony was followed by the offering of auspicious scarves before Yangsi Rinpoche’s holy portrait and the programme ended with dedication prayers. prayers.
Nb T Y D C & P N Pdm Ddj, Nb, N N The Enthronement Ceremony took place on 31st July, led by Khenpo Pasang Tenzin along with around 100 monks and laypeople. Long life prayers and auspicious scarves were offered that afternoon.
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Nb Rbm N P Jb D, N N The Enthronement Ceremony was celebrated on 31 st July, by making long life prayers prayers and expressing devotion with auspicious scarf offerings led by Khenpo Kunzang along with 200 monks and more than 300 lay devotees.
P D Ld C L, Im, N N The Enthronement Ceremony at Palyul Dongag Legshed Chophel Ling—the name given by H.H. the Third Penor Rinpoche—was held for three days starting from 31st July. The holy portrait of Yangsi Rinpoche was brought inside the main temple where the prayer for venerating the Elders and the cleansing ritual were led by the head lopons of the monastery along with more than thirty monks. There was a grand feast celebration for the next two days and the ceremony ended with various auspicious and dedication prayers. prayers.
Pdm G C S Kmd, N The Enthronement Ceremony at Padmai Gatshal Choiling School was held on 31st July, with the performance of the puriication ritual
and long life prayers for Yangsi Rinpoche. The ceremony began with an introductory speech by Lopon Jangbu Sherpa on the swift and unmistaken reincarnation of H.H. Drubwang Penor Rinpoche, followed by the offering of auspicious scarves,
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the cutting of cake (as a mark of auspiciousness) and many other cultural programmes. The celebration continued for the whole day.
T T A Dj, Id The Enthronement Ceremony was held on 31st July, led by the head lama of Tsechu Monastery, Khenpo Dawa Gyaltsen, presiding over all the monks and more than eight hundred lay devotees. Khenpo and the gathered devotees paid their homage by offering auspicious scarves before the holy portrait of Yangsi Rinpoche and ended the ceremony successfully with various auspicious prayers.
P Sm T C M, Id The Enthronement Ceremony at Palyul Samten Tashi Choling, Mirik, started on 30th July with various cultural programmes presented by the local people. On the th e next day, day, led by the head of the monastery, Khenpo Dzogchen, all the monks and lay devotees carried Yangsi Rinpoche’s holy portrait around the town of Mirik, starting from Krishnanagar to the main temple. The monks performed the Innermost Guru practice and offered a mandala followed by the offering of auspicious scarves by the devotees.
N D Jb D’ B, Am, Id The Enthronement Ceremony at the branch of Ngesang Dongag Jangchub Dargyeling
was celebrated on 31st July, led by Venerable Khen Rinpoche Tsering Dorje along with 40 monks. More than one thousand lay devotees also attended the ceremony. The ceremony was preceded by the holy portrait of Yangsi Rinpoche being received inside the prayer prayer hall. Khenpo then offered a mandala before Yangsi Rinpoche’s holy portrait while devotees made long life prayers. All the gathered disciples offered auspicious scarves to the throne of Yangsi Rinpoche. Khenpo offered 500 rupees along with lockets displaying the images of both the previous and present Penor Rinpoche to each of the devotees gathered there as a gesture of auspiciousness marking the swift return of H.H. Penor Rinpoche.
N Tm O Sm C, K, Id The Enthronement Ceremony at Ngagyur Taksham Ogyen Samten Choling was held on 10 th August (the 15th day of the sixth lunar month). The ceremonial procedure was carried out with a puriication ritual and then long life prayers prayers for
Yangsi Rinpoche. Khenpo Pema Chophel offered a mandala to Yangsi Rinpoche’s holy portrait and then lopons, monks and lay devotees offered auspicious scarves. The monastic committee hosted a grand feast for all the monks and devotees gathered there for the next two days.
Lbb Jb C, Tz, A Pd, Id Lhabab Jangchub Choling Monastery celebrated the Enthronement Ceremony on 31st July, led by the lopons and monks of the
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monastery. The holy portrait of Yangsi Rinpoche was received inside the main temple. The ceremony proceeded with the offering of a mandala and auspicious scarves by the monks and lay devotees. They made long life prayers for Yangsi Rinpoche and then hosted a three-day grand feast for the monks.
body, speech and mind before Yangsi Rinpoche’s holy portrait, along with the prayer for venerating the Elders. Butter tea and sweet rice were served to the gathering. From noon, an entertainment programme was organized to mark the historic event. Local leaders and many other people attended the ceremony.
K Wd L, Ym, W Sm, Id
A Fd Fd, , Tm, B B
The Enthronement Ceremony at Kathok Wodsal Ling Monastery was held on 6 th August (the 10th day of the sixth lunar month), led by Kyabje Domang Yangthang Rinpoche, Khyentse Tulku, Sang Ngag Drubde Monastery’s Dorje Lopon, and lamas, along with many other monks from nearby monasteries. Thousands of lay devotees including the students from nearby schools also attended the celebration, which started with Lhatsun Namkha Jigme’s Rigzin Sogdrub (Life Attainment of the Vidyadharas)— transmitted from Khandro Yeshe Tsogyal as pure vision—and then continued for the whole day with the offering of auspicious scarves and long life prayers.
P D G G L L W Sm, Id On 31st July, the actual enthronement day of Yangsi Rinpoche, the Enthronement Cereemony started at 8 AM. The assembly of Palyul Dechen Gawai Ling Monastery of Palyul Lhatrul Rinpoche carried the large holy portrait of Yangsi Rinpoche in a ceremonial procession to the temple and placed it on the golden throne. Then, the assemblage made a mandala offering of
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The Ati Foundation organized a day-long Enthronement Ceremony on 31 st July. The festive day began at 7:30 AM. Yangsi Rinpoche’s holy portrait was placed on a throne followed by a mandala offering of body, speech and mind, for longevity. Khenpos, lamas, lopons, monks, nuns and devoted laypeople gathered in the congregation hall to offer ceremonial scarves before Yangsi Rinpoche’s holy portrait. A halfday feast offering was presided over by Khenpo Tshewang Sonam. The afternoon session was marked by a variety of entertainment shows involving traditional and modern dances. More than a thousand people gathered there to celebrate the enthronement day of His Holiness the Fourth Padma Norbu Rinpoche. Bhutan’s renowned celebrities like actress Dorji Wangmo, singer Lhamo Drukpa, comedian Gem Dorji and others joined the festive celebration. The historic celebration ended at 4 PM with indelible memories of joy and happiness.
Rj W C T, , B The Enthronement Ceremony at Rangjung Woesel Choeling Monastery was celebrated on 31st July and 10th August. Kyabje Dungse Garab
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Rinpoche led the celebration, where his Khandro, khenpos, tulkus, lamas, lopons and monks along with hundreds of devotees from the surrounding area were present. Khenpos, lopons and nuns from the Thegchog Kuenzang Choden Nunnery were also present. They all made m ade long life pray p rayers ers to Yangsi Rinpoche’s holy portrait, and offered a mandala and ceremonial scarves.
Tmz Km L D Sd G G L I, Bm, B B On 31st July, July, to mark the joyous occasion of Yangsi Rinpoche’s enthronement, the chief lama, khenpo, lopons, monks and local people gathered in the main temple of Tamzhing Konchogsum Lhalung Dongag Shedrup Gatsel Ling Institute’s main temple at 5 AM. Then the assemblage made a mandala offering of body, speech and mind before Yangsi Rinpoche’s holy portrait followed by the offering of ceremonial scarves. The celebration went on until noon.
D Wd D Km, B B The Enthronement Ceremony began at 9 AM. The total strength of more than seventy khenpos, lopons and monks attended the historic day. Local leaders and oficers from different
departments and their families, more than 200 students and teachers from Khomshar Primary School and around one thousand other local people attended the celebration. The day’s programme was marked with the offering of a mandala of body, speech and mind followed by a variety of lama dances, Bhutanese traditional dances and songs, as well as modern songs.
T A T Fd Tm, B The Arya Taray Foundation organized a day-long Enthronement Ceremony. Around ive
hundred people attended the celebration. The day was marked with a mandala offering of body, speech and mind before Yangsi Rinpoche’s holy portrait, followed by a variety of entertainments.
N D Kz C G, B On 31 July, to mark the joyous occasion of Yangsi Rinpoche’s enthronement, the family of Ngagyur Kuenzang Choeling Monastery gathered in their main temple at 6 AM. The day began with Bhutanese traditional porridge. Then the assemblage made a mandala offering of body, speech and mind before Yangsi Rinpoche’s holy portrait, followed by the offering of ceremonial scarves. The celebration continued until 5 PM. st
P Pdm M C T, Cd The Enthronement Ceremony at Palyul Padma Mani Centre was celebrated on 9 th August, led by Tulku Dawa Gyalpo, Khenpo Kunzang Dechen and other senior khenpos and tulkus along with hundreds of devotees from the surrounding area. They all made long life prayers to Yangsi Rinpoche’s holy portrait, and offered a
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mandala and ceremonial scarves.
Pb T W, W, Szd Students of H.H. Penor Rinpoche in Switzerland celebrated the Enthronement Ceremony on 31st July. They invited Venerable Khenpo Sangay Rangjung and made long life prayers as their homage to Yangsi Rinpoche. Pelob Tsogpa hosted a two-day enthronement feast for the guests and devotees gathered there.
Tb Rb Dm C T
of ceremonial scarves. scarves. The day was marked with a great sense of joy.
D R C, T The Enthronement Ceremony at the Dolpo Retreat Centre, Samten Choling, was held on 31 st July led by Shakya Lama, Nyima Lama, other Dolpo khenpos, 20 Dolpo monks and more than 40 lay devotees from the centre. They marked the day with the monks performing the Rigzin Duepa puja in the morning and then later, the holy portrait of Yangsi Rinpoche was received inside the prayer hall. The gathered disciples offered ceremonial scarves followed by long life prayers for Yangsi Rinpoche. Note: The editors offer our sincere apology
The Enthronement Ceremony was held on 31st July, led by Khenpo Rigzin Dorje and his students. The holy portrait of Yangsi Rinpoche was received inside the main prayer hall and the assembly made a mandala offering as well as long life prayers. prayers. More than one hundred devotees from nearby places gathered to pay their homage to Yangsi Rinpoche and offer auspicious scarves before Yangsi Yangsi Rinpoche’s holy portrait.
Nm P D C T On 31st July, the actual enthronement day of Yangsi Rinpoche, from the morning, the students of the Nyingma Palyul Darthang Centres in Taipei, Kaohsiung and Taichung cities gathered for Enthronement Ceremonies of Yangsi Rinpoche. The assemblages made mandala offerings of body, body, speech and mind before Yangsi Yangsi Rinpoche’s holy portrait followed by the offering
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for not being able to collect all the information from every centre around the world that held an Enthronement Ceremony for Yangsi Rinpoche, as in certain cases we could not establish communication in time. We acknowledge and deeply appreciate all your auspicious efforts.
In commemoration of His Holiness Drubwang Padma Norbu Rinpoche’s kindness and for the spread of Buddhadharma in general and the Palyul tradition in particular, Dolpo Lama Nyima Samdrub and Shakya Lama generously sponsored the publication of this seventh issue of Palyul Times, which was produced by the Ngagyur Rigzod Editorial Committee of Namdroling Monastery. Monastery. In 1979, both of our kind sponsors joined j oined Namdroling Monastery. Under the spiritual guidance of His Holiness the Third Penor Rinpoche, they received the profound teachings and empowerments of the Ngagyur Nyingma tradition. In 1993, along with Kyabje Margom Rinpoche, our sponsors invited His Holiness the Third Penor Rinpoche and His Holiness Zhechen Rabjam Rinpoche Ri npoche to Nepal to bestow the Rinchen Terzod Terzod Empowerment to over eight thousand devotees. At that time, they provided all the accomodations and food for the gathered devotees. They have also established many social organizations for the welfare of the Dolpo Community and the Buddhadharma. They are still rendering great service to the Buddhadharma and sentient beings. We, the members of Ngagyur Rigzod Editorial Committee, convey our heartfelt gratitude to Dolpo Lama Nyima Samdrub and Shakya Lama for sponsoring this issue.
ABOUT THE RIGZOD EDITORIAL EDITORIAL COMMITTEE Since the inception of the Editorial Committee in 1991 it has compiled 73 books of biographies, stories, memorandums, introductions, histories, poems and so forth. In particular, particular, it has been publishing the biannual Tibetan literary journal, Padmai Rangdang, since 25th October, October, 2002, which contains biographies, advice of great masters, literal translations, analytical compositions and so forth. In addition, since 2008, i t 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 Tsewang Gyatso.
