PALYUL TIMES

7th Issue

November, 2014

About the front cover

Yangsi Rinpoche

His Holiness the Fourth Drubwang Padma

Norbu, Kyabje Migyur Dechen Garwang Zilnon Dorje

Pal Zangpo, was born on the sixth day of the eleventh

EDITORIAL MEMBERS
President:
Tulku Ngawang Tharchin
Editors:
Gyurme
Geduen Drukpa
Tshultrim Dawa
Thupten Gyatso
Pema Wangdi
Sherab Younten
Pema Tenzin
Ngawang Lhundrub
Chophel
Kunzang T. Choki
Yoesel Kinzang Chophel
Rigzin Gyaltsen

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: rigzod.editor@gmail.com
Printed and published by:
Rigzod Editorial Committee
Number of copies: 700
Ref: SN-E-M-0007
ISBN: 938306812-4

lunar month, 2011, at Dunglung Thramo Drak, Tibeta

holy place where Kunkhyen Jigme Lingpa revealed the

cycle of the Longchen Nyingthig practiceto father

Norbu Tsering and mother Phurbu Dolma. According to

the prophecy letter by His Holiness Jadral Rinpoche, he

was recognized as the flawless incarnation of the Third

Drubwang Padma Norbu Rinpoche.

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 first 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 Namch.

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.

2014 Ngagyur Rigzod Editorial Committee

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 2014s 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 Rinpoche and personal observations 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 benefits of
saving lives and a history of the pratimoksha precept lineage. Similarly, you may enjoy
biographies of Acharya Dignaga and the fifth 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.
We hope that you, our erudite readers, find Palyul Times to be an enjoyable
source of knowledge and inspiration. We welcome from our readers any comments and
contributions to help us improve the contents and the standards of this publication.
Yours in the Dharma,
The Ngagyur Rigzod Editorial Committee

CONTENTS
INTRODUCTION

A Brief Introduction to the Three Kayas 1

BIOGRAPHY

Six Ornaments of the World 3

LINEAGES

The Pratimoksha Precept Lineage in the  6

MONASTERY

The Twelve Throneholders of Palyul Monastery  10

DHARMA TEACHINGS

The Benefits and Merit of Vajrasattva Visualization and the Hundred-syllable Mantra Recitation 11
The Benefits of Saving Lives 13

STORIES

A Jataka Story of the Buddha: 15

The Five Benefits of Cleaning 17

SACRED SITES

The Sacred Stupa of Vishuda 18

Vulture Peak 20

BUDDHIST ARTS AND SYMBOLS

The Eight Auspicious Substances 22

SPIRITUAL ADVICE

The Negative Consequences of Playing Cards as Foretold by Guru Padmasambhava 24

Eight Verses of Mind Training 30
Spiritual Advice Given by H.H. the Third Penor Rinpoche During  31

BUDDHIST TEXTS

An Introduction to Aryadevas Four Hundred Verse Treatise 34

INTERVIEW

Interview with Ven. Khenchen Tsewang Gyatso 40

PERSONAL ACCOUNTS

Education in the Union of Secularism and Spirituality 46

Choosing a Spiritual Master 47
Is Buddhism a Religion? 49
The Importance of Buddhism in Our Momentary Lives 51
What is not Tibetan Monastic Debate 54
The Positive Effect of Death 56
I am Overjoyed 57
Practice is the Key to Success 59
A Glimpse of Namdroling Monastery 60
A Dream Come True 61

EVENTS

Events at Namdroling 63
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, first of all, to generate
enthusiastic devotion to the Three Jewels,
believe in the law of cause and effect and then
to properly put into practice what to adopt
and what to give up. Do not concern yourself,
or let yourself be content, with only achieving
the hard-to-accomplish wealth and pleasures
for just this life. Instead, supplicate the Three
Jewels. To practise the sublime dharma, it
is of utmost consequence to depend on an
authentic spiritual master, and whatever the
master says has to be put into practice. As
explained in the outer preliminary practices
by the master, train your mind with these
four contemplations which turn the mind
away from cyclic existence: the difficulty of
obtaining a precious human life complete with
freedoms and endowments; the uncertainty
of life; the infallibility of cause and effect;
and the imperfection of cyclic existence and the virtue of liberation. Unless we have generated a
sense of renunciation from the world of samsara, we will not become perfect, but only take on the
appearance of a dharma practitioner. Until we attain Enlightenment, we have to reflect on these
four contemplations which turn the mind away from cyclic existence. If we practise in this way, we
will indisputably be able to merge our minds with the dharma.

The essential foundation of Mahayana Buddhism is to generate the mind of attaining
Enlightenment, bodhichitta. If generated, that alone will do; otherwise, all is ruined. Bodhichitta
has to be free from any bias or sectarianism, or it will not become ideal. First, we have to generate
bodhichitta towards our own beloved mother and, subsequently and at all times, towards
immeasurable sentient beings until an unbearable sense of compassion is aroused in us. Now,
if we constantly practise the twofold bodhichitta of aspiration and application, diligently engage
in the six transcendent perfections and meditate on the emptiness that is an aspect of ultimate
bodhichitta, eventually the twofold obscurations along with their intrinsic tendencies will be
cleansed away and the realization of ultimate bodhicitta will dawn. At that time, we can broadly

benefit untold numbers of beings.

The specific inner preliminary practices are: taking refuge in the Three Jewels with deep
respect and longing, thinking, Whatever happiness or suffering may befall me, I rely upon you;
generating bodhichitta, which has to be based on considering all sentient beings as our mothers
and appreciating their infinite kindness; practising Vajrasattva, which cleanses all the obscurations
of oneself and others; offering mandala, the method of accumulating merit for oneself and others;
and practising the Guru Yoga that bestows immediate blessings. To complete these practices from
the core of your heart, and to make sure that your three doors (of body, speech and mind) blend
with the dharma, is of utmost significance.

Of course, we are untainted and liberated since beginningless time, outer existence is the
pure realm, and all the males and females are deities; however, we are bound by the attachment
to I due to ignorance and its perverted point of view. Thus, we perceive all things as impure
and wrongly indulge in them, constantly falling victim to unending sufferings. Buddhas, due
to their spontaneous and intense compassion, manifest as peaceful male and female wisdom
deities, wrathful male and female wisdom deities, in union with consort and so forth. All these
manifestations are for imperfect beings so they might attain realization and wake up. Visualization
of outer existence as the blissful sphere; all the beings inside as wisdom deities; all sounds as the
resounding of mantras; all conceptual thoughts as the enlightened mind or wisdom; and also to
visualize the emergence and reabsorption of light rays from the mantras and wisdom concentrated
at the heart; to see everything as the supreme excellence existing from beginningless time; to
merge into the expanse of emptiness in order for the perfect state not to be stained by attachment;
and to arise again as the wisdom deity with one face and two armsall these practices of the
generation and completion stages have to be put into practice by all as a daily routine, in order to
attain the final level of the Samantabhadra, the Primordial Buddha.

In addition, in order to realize the ultimate point of view, generate devotion towards the
perfect master, bearing him in mind as equal to the unblemished Buddha. Then, receive instructions
on mindfulness (shamatha) and, in stages, the instructions on directly revealing special insight
(vipashyana). Be able to actualize the realization of naked awareness, and diligently practise
without dissipating the view until you accomplish the four visions (of Dzogchen). If you practise
like this, without the slightest doubt, you will attain perfect Buddhahood in one lifetime. Due to
intense distraction, if you are not able to accomplish this despite your ardent diligence, then it is
impossible, if the truth be told, to realize the ultimate meaning. So, try to accomplish this as I have
explained to you and be of the utmost
benefit to yourself.

I, the lowly one, deprived of any quality or accomplishment of special abandonment and
realization, have written this, being unable to turn away from my disciples request for an easy-tounderstand direction on practising the dharma.
Paltrul Padma Norbu

INTRODUCTION

A Brief Introduction to the Three Kayas

All of the Buddhist teachings can be

explained in terms of ground, path and fruition.

In the general concept of Mahayana Buddhism,

Dharmakaya
(Ultimate Body)
Dharmakaya is the complete realization

ground is referred to as Buddha nature, where

of the non-dual nature of emptiness and wisdom

enlightenment within their mindstreams. Due to

abandonment

it is explained that all sentient beings have the

potential to become Buddha, or have the seed of

constant afflictive 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

classified 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

abandonment of the afflictive emotions and the

realization of two benefitsfor self and others

like empty space, free of all impurities. It is

defined as the ultimate wisdom of the complete

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

(Complete Enjoyment Body)

Sambhogakaya

complete

accomplishment

himself as self-appearance is Dharmakaya, which

including the foundational consciousness of

the kaya that is the object of only the Buddha

appears only to pure disciples as Sambhogakaya

and appears to both pure and impure disciples

as Nirmanakaya.

the

the

which are the result of the completion of two

accumulations: merit and wisdom. In short,

of

is

appearance

factor

of basic existence through the spontaneous

disappearance of the eight consciousnesses

mundane existence. It consists of five certainties:
1) The certainty of the abode: Akanistha
heaven

INTRODUCTION
2)

The

certainty

Bodhisattvas on all ten levels

of

the

retinue:

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

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 Buddhas 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 Nirmanakaya.

The Incarnated Body of Emanation: an

they cannot be perceived, like the nature of

emanation of the Buddhas and bodhisattvas

seems to appear but doesnt exist.

During one of the Buddhas past lives, he once

emptiness; they abide in the awareness wisdom

like a wish-fulfilling jewel or a rainbow which

Likewise,

this is the complete enjoyment body, bearing the

manifestation of the thirty-two major and eighty

minor marks of goodness of Buddhas and tenth-

level Bodhisattvas. It definitely 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 reflects when there is water

and does not reflect 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.

appearing for the sake of othersas a human for

humans, as an animal for animals and so forth.

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

Six Ornaments of the World

Biography of Acharya Dignaga

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 find

the inexpressible self that the abbot had asked him to search for. Therefore, he looked around wondering

BIOGRAPHY
whether it was obscured by any hindrance. When

treatises he composed before as one, he wrote

even though he was not liable for expulsion. It

Cognition:

he presented even the reasoning that negates

it, the abbot became angry and expelled him

was improper of him to disprove his teachers

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

five hundred Mahayana and Hinayana sutras,

with stone dust the following homage verse

and assertion from the Compendium of Valid

After paying homage to the Buddha Sugata,
The genuine benefactor of all beings,

For establishing the truth, I have compiled

all my scriptures

And unified everything dispersed into one.

At the same time as he wrote this, the earth

as well as dharanis and mantras. Specifically, he

trembled as a good omen, all the directions were

Manjushri. He received teachings from Manjushri

that this miracle was because of him. When the

received a vidya mantra from a tantric master.

By accomplishing it, he had a vision of Arya

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, 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.

filled with spectral lights and a melodious sound

was heard. A Brahmin named Nagpo believed
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 dont 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

He then taught many sutras to the sangha,

for alms, the Brahmin again came to erase the

composed many small treatises on Chittamatra

the tirthika many times. When the Acharya told

wrote many volumes on Yogachara doctrine and

caused the Abhidharma to flourish there. He also

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

verse but instead he sat down after seeing these

words. The Acharya came back and defeated
him to follow Buddhism, the tirthika threw dust

blessed by mantra, which burned the Acharyas

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

elephants served as cool shade. Just as a king and

Son, dont do this. Encountering low

Dignaga up with the sound of cymbals. When he

he be capable of benefitting others. Just then,

Arya Manjushri appeared before him and said,
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 difficult to keep this in mind while

undergoing unbearable sufferings;
The mind as well inclines towards bad
conduct.
Sublime beings are difficult to meet; even if
I have your vision
What should I do without your blessings?

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, 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

debate. Disciples connected with dharma filled

Son, please dont be unhappy.

I will guard you in all painful situations.

thus,

they were amazed to see this and woke Acharya

opponents, he was renowned as the king of

Then Manjushri said,

Promising

his entourage came to the forest for recreation,

Arya

Manjushri

disappeared. From then, Acharya Dignaga

composed many treatises 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,

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.

Series to be continued...
Karma Sangmo

Final Year NNNI

the gods poured down a rain of flowers. The

flowers of the forest bowed down and the

LINEAGES

The Pratimoksha Precept Lineage in the

Palyul Tradition

In Buddhism, precepts are the most significant, basic aspect of practising dharma. There is

immense benefit in accumulating virtue with 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, 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 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,

LINEAGES
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 definitive 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, 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. It is classified into eight types, regardless whether
they are real or imputed. They are as follows:

Bhikshusamvara (Fully ordained monks vow)

Bhikshunisamvara (Fully ordained nuns vow)

Shikshamanasamvara (Probationary nuns vow)

Shramanerasamvara (Novice monks vow)

Shramanerikasamvara (Novice nuns vow)

Upasakasamvara (Laymans vow)

Upasikasamvara (Laywomans vow)

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 benefits of observing the pratimokshasamvara appropriately. They are: relinquishing

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, then one will be able to eliminate the afflictive

emotions. The torment of ceaseless suffering in ones mind and body in ones present and future lives will
decline and one will experience great peace. The Three Hundred Verses text of the Vinaya says:
Moral precepts conquer all the enemies of the afflictive 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 bliss and being able to encounter all the causes and conditions for Buddhahood. The gods will
always protect us and both gods and humans will be delighted and praise us. It is also certain that we will
achieve ultimate emancipation.

LINEAGES
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 benefits of possessing moral precepts and observing them.

If one doesnt observe moral precepts accordingly, then one will not be able to acquire the qualities

mentioned above. A sutra says:

of hell.

The impairment of moral precepts will cause transmigration in an evil rebirth in the lower realms
The Sutra of Preserving Moral Precepts Perfectly says:

The result of defiling 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 bodythe

principal basis for receiving moral preceptsfor 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 reflecting 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, after Buddha Shakyamunis parinirvana, the 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
Buddhas 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 in Tibet.

LINEAGES
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, Lopen 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 first 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, 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, Ogyen 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 Karma Kuchen Rinpoche. This is the completely unbroken, pure pratimokshasamvara lineage
in the Palyul tradition.

Padma Mani Translation Group

MONASTERY

The Twelve Throneholders of Palyul Monastery

Khedrup Karma Lhawang - The Fifth Throneholder

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

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 difficulty.
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

10

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 the Palyul lineage. 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

The Benefits and Merit of Vajrasattva Visualization and the Hundred-syllable Mantra Recitation
The hundred-syllable mantra is the

heart essence of all the Buddhas and the means

of purification for all the obscurations and

afflictive emotions and thus is considered to be

the king of confession that purifies 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 definitely become a prominent

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 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 Vajrasattvas mantra one hundred

and eight times in one session, without mingling

it with mundane speech, through single-pointed
visualization it will definitely purify all the

defilements and non-virtues of the violations of

vows in the past and present lives. The Tantra of
Stainless Confession further asserts:

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 defilements.

The text entitled Essence Ornament 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

11

DHARMA TEACHINGS
thousand times make one completely pure, an

4. Taking a firm oath after knowing the

exalted one.

consequences of misdeeds is the power of resolve

is very rare to find any person who has neither

eyes and mouth are preoccupied elsewhere,

one fails to observe its vows, he or she will fall

all four powerful antidotes in any confession in

These days, particularly in those countries

where the Tantrayana teaching has flourished, it

received empowerments nor entered onto the

path of Tantrayana. As a tantric practitioner, if
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 field.

So, it is very important to visualize

Vajrasattva as ones 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

Purification will not be successful if ones

or if one just utters sounds from ones mouth.

Therefore it is absolutely fundamental to include

order to cleanse defilements and obscurations.

Even reciting the mantra just once will purify

obscurations and all the non-virtues one has

accumulated for incalculable eons, because of

Vajrasattvas great prayers. Practising according

to the perfect method will have the following

benefits:

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

the hundred peaceful and wrathful deities and

alone one will attain Enlightenment. Since

The preliminary guidance text of the

the meditation and recitation of Vajrasattva with

meditating on Vajrasattva as ones root guru is

the ultimate Guru Yoga practice.

Namch Cycle explains that if one makes

confession through four powerful antidotes then

ones heinous non-virtue and obscurations, as

well as the violation of vows, can be purified. 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 power of regret

12

beginningless time, we sentient beings have been

accumulating limitless non-virtues, so to strive in

the four powerful antidotes is recommended at

all times.

Padma Mani Translation Group

DHARMA TEACHINGS

The Benefits of Saving Lives

Unlike any other tradition, Buddhism affirms 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 field, no sentient beings are considered to be privileged or to hold a special place
above and beyond samsara. The world is not meant for the benefit 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 cause of sickness and 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 benefits of saving lives:

To Buddha Amitayus and the Bodhisattvas of ten directions

I pay homage from the depth of my heart.

The inconceivable benefits 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

13

DHARMA TEACHINGS
between the rescuer and the one who is saved.

others to do the same. For instance, during

which places great emphasis on ransoming the

habitation for their winter home, we should not

To achieve genuine peace and happiness,

one has to follow the sublime path of non-violence,

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 fulfil our

wishes than being compassionate and abstaining

from harming others, and in other ways saving

the lives of animals such as birds, fish 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 benefits 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 selflessness, then it will eventually lead to

Enlightenment.

O, wise and virtuous people! Refrain from

hunting and killing innocent beings and inspire

14

the autumn season when migratory birds like

cranes fly across the continent to find a perfect

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 finally 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 Jataka Story of the Buddha:

Dzawoi Bumo

In Jetas Grove near Shravasti, when the

to his mother, she became very happy. Soon after,

There is no greater master than the father

he didnt listen and started to depart. His mother

Buddha was giving profound and vast teachings

to his retinue, he spoke this brief narration:

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 girls

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 first day, their profit 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 profits

Dzawoi Bumo came up with the idea of going out

to sea. His mother earnestly tried to stop him but

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, 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 praise continuously fell. Secondly,

they adored me and with great expectation cared

for me with loving-kindness. And finally, when I

was grown up, I broke their command by showing
off my bravery and saddened them. I didnt 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 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.

15

STORIES
Though all these goddesses urged him never to

time has come. Release the earlier one and bind

of Madness. There, too, he was entertained and

was tied up and the iron wheel fell upon his head

go towards the south, he didnt listen and went

anyway, reaching a town called Constant Deeds

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 didnt 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
didnt listen to them either.

At last, he arrived at a town amid naturally

fierce 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 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. 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, 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

the new one. As soon as the voice resounded, the

first man was freed. Then Dzawoi Bumos body
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 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 benefit 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

16

STORIES

The Five Benefits of Cleaning

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 find a place for him and his sangha to live. In accordance with the direction of the Buddha,
Shariputra looked around 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 first, 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 Jetas Grove, as it came to be called, for twenty-four summers. It was

Anathapindikas undying devotion that provided the temple complex for the Buddha and his disciples at
Shravasti. He offered everything he owned to the Buddha, the sangha and the needy people.

Every morning, Anathapindika would make prostrations before Buddha Shakyamuni and clean

Jetas 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 Buddhas monks began to follow
his example and they all cleaned the temple complex themselves. Having cleaned the complex, the Buddha
then taught the Five Benefits 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

ones 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 of the gods.

Rigzod Editors

17

SACRED SITES

The Sacred Stupa of Vishuda

Following the sutras and having relied on

of Chorten Namdak Drung, as the sacred stupa

performed various extraordinary deeds. Yet,

is the site of a stupa built by King Ashoka. In the

authentic sources, researchers have identified

most of the sacred sites where the Buddha
the sacred stupa of Vishudaerected at the
place where the Buddha renounced all his
worldly belongingsheld 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

of Vishuda is known in Tibetan, shares a close

description with Kesaria, a town in Bihar. This

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

were some other pilgrims who pointed to a place

comes across the holy site of Gashala, where the

to prove this.

to six arm spans (nine meters according to linear

called Loriya Nanten Ghar as an optional site, but

in neither of these cases was there any evidence

18

According to the actual research, the site

Buddha renounced everything. There is a stupa

with several doors and its circumference is equal

measurement). Carved images of the Buddha are

SACRED SITES
seen on each of three sides but not on that to the

is said to have happened at this particular place

eight sacred sites are seen on the stone surface.

he sent his jewelled crown back to his father

west. There is an opening from the westward side

of the stupa and inside it the beautiful images of
In the centre, one can see a statue of Buddha
Shakyamuni. The upper part of the stupa has

twelve different layers, on top of which a crown is

set. The main stupa is surrounded by more than
thirty small 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. The story of the Buddha and the hunter

where the aforementioned stupa is built.

When the Buddha became a renunciant,

but he was still left with few other ornaments

and fine clothes. The Buddha thought that it was

not appropriate for a renunciant to own these

fineries. 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 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 ones spiritual qualities and inspires

one to follow the path of Enlightenment.

Kunzang T. Choki

5th Year NNI

19

SACRED SITES

Vulture Peak

Vulture Peak (Skt. Gridhakuta) is one

The actual name of Vulture Peak is

of the most important places associated with

Gridhakuta. There are many versions of the

mountain just outside the ancient city of Rajgir,

of the hill looks like a gathering of vultures. On the

the life and teachings of Lord Buddha, besides

Bodhgaya and Deer Park. Vulture Peak is a small

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.

20

theories about the naming of this hill. Some say

that it was named Vulture Peak because the shape

other hand, many say that it was once a charnel

ground, where many vultures used to soar and

live. 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 Kanarikathe 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, it appears

single-pointed mind and in his vision he saw

hill.

blessing of the Buddha in the form of bliss and

like a large assembly of vultures. Thus, this could

determine the reason behind the naming of this

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 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, flat 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

Lord Buddha raise his right hand and put it on

top of his head. He experienced an instantaneous

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 flat rock. It is said that this

is the place where the Buddhas 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 magnificent 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 benefit beings like

the moonlight on a dark night!

Padma Mani Translation Group

moment, Ananda prayed to the Buddha with a

21

BUDDHIST ARTS AND SYMBOLS

The Eight Auspicious Substances

Tibet is a country known for its beautiful

landscape, pristine natural environment, rich

1. The Mirror (Skt. adarsha)

Buddha Shakyamuni blessed the mirror

culture and unique traditions. In Tibet, people are

as an auspicious substance when it was offered

pattern in the Tibetans has contributed to the

to enjoy the ultimate bliss of reality, free of all

more inclined towards spiritual accomplishment

than fulfilling their own desires. This habitual

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

by goddess Yoedchangma. It was blessed to bring

the auspiciousness for every sentient being

obscurations.

2. The Precious Medicine (Skt. gorochana)

Buddha Shakyamuni blessed the precious

substances (Skt. astamangaladravyani) to high

medicine as an auspicious substance when it

are: the mirror, the precious medicine, yogurt,

the negative emotions and realizing the true

lamas and high officials has a vital role to play in

Tibetan culture. The eight auspicious substances

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 on walls, carved into

was offered by the great elephant Sasung. It was

blessed to bring the auspiciousness of purifying

essence of ultimate reality.

3. Yogurt (Skt. dadhi)

Buddha Shakyamuni blessed yogurt as

wood, made out of gold and silver, and also sewn

an auspicious substance when it was offered by

Sutra of Mindful Establishment, the origin and

emotional poisons and realizing the true essence

onto cloth.

According to the Vinaya Sutra and the

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

Sujata, the daughter of a farmer. It was blessed

to bring the auspiciousness of pacifying the three

of primordial wisdom.

4. Durva Grass (Skt. durva)

Buddha Shakyamuni blessed durva grass

these substances as auspicious. In this context,

as an auspicious substance when it was offered

benefiting the ones who havent come across the

Vajrasattva and discontinuing the affliction of

I shall share a brief description about these

eight auspicious substances with the hope of

reasons why these substances are considered to

be auspicious.

22

by the Brahmin Kundali. It was blessed to bring

the auspiciousness of acquiring the lifespan of
birth and death.

BUDDHIST ARTS AND SYMBOLS

5. The Bilva Fruit (Skt. bilva)
Buddha Shakyamuni blessed the bilva fruit

8. Mustard Seeds (Skt. sarsapa)

Buddha Shakyamuni blessed mustard

as an auspicious substance when it was offered

seeds as an auspicious substance when Sangdag

and achieving the state of Enlightenment.

winning over demonic forces and accomplishing

by the goddess Yoedchangma. It was blessed to

bring the auspiciousness of fulfilling all wishes

6. The White Conch Shell

(Skt. daksiavartashankha)
Buddha Shakyamuni blessed the right-

coiling white conch shell as an auspicious

substance when Lord Indra, the king of the

Chagna Dorje (Skt. Vajrapani) offered it to him.

It was blessed to bring the auspiciousness of

the state of unsurpassable strength.

Pema Tenzin
6th year NNI

gods, offered it to him. It was blessed to bring

auspiciousness while turning the Wheel of
Dharma.

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.

23

SPIRITUAL ADVICE

The Negative Consequences of Playing Cards

As Foretold by Guru Padmasambhava

Homage to Manjushri!

When the great master Guru Padma

Jungney taught the Condensed Words of Vast

Teachings on the top floor 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 sisters1will escape to

Tibet.

Owing to their evil aspirations,

The bright papers (cards), causes of the five

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.

24

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 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,

In his heart the five delusions burn like fire;

Will disparage the fine traditions of society

At such times the tradition of mine will

The old, young and middle-aged men and

women

and play cards.

If anybody holds those papers,

The deity who guides and protects,

The deity of ones previous generations and

the like

In short, all deities who protect the virtuous

ones

Will be scattered off like a flock of birds when

frightened by a slingshot.

More evil demons and spirits

As well as thedamsinswill escape.

The ghosts of the dead, the ghosts of the living

and thegonpos;2

The nine types of diseases and the adversities

of the degenerate time

Will cluster like flies gathering upon rotten meat.

The eagle-headed damsin has perversely

prayed thus:

In future when life spans fall below the limit

of thirty years,

We 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 fulfilled:

As a means for all men and women to indulge

in all the five poisons simultaneously,

The game of colourful papers will flourish.

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.

From his mouth he utters all sorts of lies,

negative words and oaths.
flourish.

They will not believe in thevirtuous Dharma.

Covetousness, evil-mindedness, anger and so

forth

The five poisonswill occupy their minds.

They will always hold those despicable cards,

Discarding the early traditions and moral

conduct like shedding skin.
The

eagle-headeddamsinand

thetheorang3will merge with their minds,

Different types of diseases will spread

And they will act upon various immoral styles

of conduct.

All men will play,

So the protectors of village and place

And the guardian deity of the ancestors

Will be annoyed and they will inflict diseases,

Animal

diseases,

scandals,

resentments and so forth

Every variety of inauspicious things.

quarrels,

All women will play,

Anddamsinsand 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.

25

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,

Thegyalposand 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

indamsinsandgyalpos.

take

refuge

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

powerless,

protectors

will

become

The dakas and dakinis will be apathetic,

The blessings of the tutelary deity will fade,

The demons and obstacle creators will devour

26

them,

They

will

seek

intheorangandgongpos4

refuge

And the nine demon siblingsfrom 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 flout your luck!

Do not misuse your authority!

If you wish to rely upon me, Ogyen,

Do not exchange words

With those who play the fifty-four cards.

Eat not from their homes,

And look after yourselves with 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 femalesemos5will spread the cards

As a means for astrological calculations and

divination.

Thegyalposwill spread the cards of evil

causes

And psychotic episodes, insanity and heart

4. A type of evil 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 class.

SPIRITUAL ADVICE
attacks will appear all over the world.

cards

And calamities caused by wild beasts, ghosts

To the forgetful mind,

When the four types of cards spread,

Diseases, famine, weapons of destruction,

and life-spirits will arise,

And life-force will disperse.

Earthquakes and calamities caused by fire

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.

Thegyalposcards will be red and bear a

heart shape,

The cause for psychotic episodes and ominous

conduct.

Thesemoscards will be red and bear a square

shape,

The cause for nerve diseases and calamities

caused by life-spirits, rain and water.

The eagle-headeddamsinscards will bear a

black heart shape,

The cause for calamities bytretreho, beasts

and the straying of life-force.

The damsins andtheorangs cards will bear

the shape of a black flower,
The

cause

tuberculosis

for

regional

infections

And calamities caused by female ghosts.

of

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

Will not have the fortune of receiving my

blessings.

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 cards 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

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

aspirations,

the

cards

of

perverted

Hurls them into the water or into an 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

27

SPIRITUAL ADVICE
I, Ogyen, will consider him as my great son,

Through the power of fruition according to its

Undoubtedly I, Ogyen, will greet him there.

villages

And he will be reborn in the realm of

Zangdog Palri;

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 Ogyens words of promise.

Samaya Narakan!

Then Gyalwa Chogyang asked the Guru,

Alas, my supreme master,

The last group of five 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 five 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

28

ripen

cause.

There will be different traditions in different

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 fills the three thousand-fold universe

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 smalltsatsa7

The merit of these is equivalent to

Completing a clockwisecircumambulation of
the entire world.

If one syllable of the Mani is printed, tied onto

a flag-post as tiny as your finger

And flutters 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 figures moulded of clay and used as

offerings.

SPIRITUAL ADVICE
Do not change your activities but preserve the

like

your mother tongue!

Jetsun Tara, Kumara;

old traditions!

Do not change your language but speak in

Put your trust in the Three 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-five 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.

If you abandon them as per my words,

I, Ogyen, and Avalokiteshvara,

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 flocks of dakas and dakinis.

Thus the undeceiving words are cast, Guru

Rinpoche concluded.

Inthe Male Iron Rabbit year, the evil custom

Therefore, have pure vision towards everyone

of playing cards will spread to all lands, the men

discrimination.

with their minds and cause different sorts of

and everything,

And undergo bad and good things without

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 unidentified manifestations however will

keep coming.

The evil substances, smoking and snuff,

The distracting habit of playing cards and the

and women will be led onto the perverted path

and the gyalpos, gongpos and damsins will merge

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,

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

29

SPIRITUAL ADVICE

Eight Verses of Mind Training

By Geshe Langri Thangpa (1054-1123)

1. With an intention to accomplish the

supreme purpose,

5. When others through their jealousy

May I always cherish them.

May I embrace defeat to myself

Greater than a wish-fulfilling jewel,

For all sentient beings,

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.

3. I need to examine all my conduct

And as soon as afflictive emotions arise,

Which harm myself and others,

May I avert them with the means of powerful

confrontation.

4. Whenever I see unwholesome-natured

beings

Who are tormented by intense suffering and

non-virtuous actions,

It is like finding a precious treasure;

May I hold such rare ones dearly.

30

Inappropriately abuse and denigrate me and

so forth,

And offer victory to them.

6. When someone whom I have benefited,

With great expectation of return

Does extremely inappropriate harm to me

May I consider them as my excellent master.

7. In brief, directly or indirectly, may I offer

Benefit and happiness to all motherly beings,

And may I secretly take upon myself

All the harm and suffering of motherly beings.

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.

Translated during the fall session as a class exercise by

the Padma Mani Translation Group

SPIRITUAL ADVICE

Spiritual Advice Given by H.H. the Third Penor

Rinpoche During
The Fourth Preliminary Practice Session
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
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

31

SPIRITUAL ADVICE
bodhichitta (altruistic mind), mandala offering,

the other hand, if you pretend to conduct any

In general, the practitioners of the

have only negligible benefits. As human beings

the visualization and recitation of Vajrasattva,

and Guru Yoga.

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 ones

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.

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

32

Dharma activities, such as rituals for the living or

the dead, without a definite motivation, they will

have a greater ability to think, it is our main

task to think again and again about generating

bodhichitta. If you dont make proper preparation

while you are endowed with a human body

with eighteen favourable conditions, then it is

very difficult to attain such an advantageous

opportunity after your death. There are people

who say, I will be reborn as a human being again
after death, but as a matter of fact, it is very

difficult without the influence 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 dont have that merit,

we are suffering from various discomforts at

present. However, by the virtue of a little merit

accumulated in ones 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 wont have any benefit. 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 selfish thought, but it

doesnt help any of them. Bodhicitta awakens

spontaneously only in those few special beings,

while in most other beings self-centred thoughts

SPIRITUAL ADVICE
arise spontaneously. But we have the remedy and

Those scholars who think that these rituals

the potential to mend these types of conceptual

cannot be mingled with our mindstreams, taking

familiar with Dharma to know about it. Yet it is

understanding of the meanings of the texts did

thoughts. The monks know very well about this,

but it is difficult for those lay people who are not

quite easy if you reflect on it from one angle but

difficult if you think from another angle. It can be

aroused if you think mindfully, but not by simply

going astray thoughtlessly.

In particular, the cause to be born in a

Buddha field 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 benefit 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 benefit if you

recite carelessly without any fixed concept about
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

its mantra, there is nothing difficult about merely

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.

them as something distant from our minds,

other than the literal meaning, shows that the

not benefit them. So, whatever rite we perform,
we must practise its meaning and blend it with

our minds. Even if you are not able to recite with

clarity, accuracy and firmness, if you do it with

faith and respect, it will definitely be significant.
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 and

Padmasambhava respectively. Even if you dont

understand them word for word, if you recite

them with a general understanding, you will

derive benefit from it. If you recite refuge prayers

with the intention of liberating all sentient

beings from the suffering of cyclic existence and

with firm faith in the Three Jewels, then you will

receive potency. On the contrary, if you recite

them without the proper idea, they will not be of
great benefit.

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 dont have faith and devotion. This is

not meant for elevating the object of pure vision,
but for the purification of your own karmic
obscurations.

Rigzod Editors

33

BUDDHIST TEXTS

An Introduction to Aryadevas
Four Hundred Verse Treatise

Some accounts say that Aryadeva was

born from a lotus flower in Sri Lanka near the

kings 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

Chapter 1: the methods for the

renunciation of grasping at
(the body as) permanent
The first chapter of the Four Hundred Verse

scriptures thoroughly under Nagarjuna in the

Treatise explains the skilful means of practice to

and defeated Matrcheta and accepted him as his

are: the certainty of death and the uncertainty

Shatavahana kingdom1 of King Udayibhadra.2

Aryadeva went to Nalanda University

disciple. He stayed at Nalanda for many 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

on the means of meditation. The first 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,

which is the outcome of the practice based on

the skilful means on the level of conventional

truth. Out of the former, the first four chapters

explain how to rid oneself of the four incorrect
considerations.

1. Present day Nagarjunakonda Valley in Andhra Pradesh, India.

2. He was the recipient of NagarjunasLetter to a Friend.

34

get rid of the perverted view that holds the body

to be permanent. The points discussed here

of the time of death, which increases awareness
of the matter of death. The death of 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 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 flash of lightning in the sky but if one can

get rid of ones attachment to the body, then there

is nothing to fear at all.

Chapter 2: the methods for the

renunciation of grasping at
(the body as) pleasurable
The second chapter explains the skilful

means of practice to renounce the perverted

BUDDHIST TEXTS
view that holds the body to be pleasurable.

partners body, how silly it is to become attached

helpful for accumulating merit which will aid us

washes from the outside.

Although our body seems like an enemy, we

still need to care of it. A healthy body can be

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

to a body full of excrement! One can never make

the internal body clean, no matter how much one
Chapter 4: the methods for the
abandonment of grasping at
(the body as) self

The fourth chapter explains the skilful

our bodies, especially for the engagement in

means of practice to renounce the perverted

Thus, the body brings suffering. If we regard the

points out that there is no reason for a king to

unwholesome activities. The body is made up of

the four elements, so by its nature it is perishable.

body as source of pleasure, we will not overcome

attachment. Therefore, we need to regard the
body as a source of suffering.

Chapter 3: the methods for the

renunciation of grasping at
(the body as) clean
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.

But one will never find lasting happiness from

attachment to the body. Even dogs find their

mates attractive and are attached to them, so

there is nothing special about the person one

finds so alluring. Although people have attractive

view that holds the body to be self. Aryadeva

explains this using the example of a king. He

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 peoples wealth. If his punishment causes
them hardship and pain, how can that be a source

of his happiness? How can he find happiness as

a king by continuously exploiting others? The

message here is: refrain from the pride of your

status, for this is definitely the state from which
you will lose and fall.

Chapter 5: expressing the conduct of

bodhichitta (altruistic mind)
The fifth chapter explains the conduct

qualities, they also have unattractive aspects. The

of pure motivation, or bodhichitta, on the basis

well as the fact that any happiness one might find

Mahayana. Spiritual qualities are explained in

points explained here highlight the difficulty of

staying together with the person one loves, as

in ones physical relationship with him or her is

not the supreme happiness. In brief, the message

here is: if one thinks about the filth inside ones

of spiritual qualities and the final fruition of

Nirvana, as well as the nature of the path of

three sub-categories: the operational function

of skilful methods and compassion, the outcome

of the efficacy of the qualities, and the nature

35

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

Chapter 7: emphasizing the methods for

abandoning sensual pleasures
The seventh chapter explains its subject in

the path of omniscience) as well as through an

three sub-topics: (1) advice on the abandonment

vast qualities of bodhichitta, and emphasizes the

the fruition to be achieved after the complete

explanation based on the attitude and conduct of

a Bodhisattva. It defines the significance and the

supreme qualities of absolute bodhichitta.

Chapter 6: instruction in the ways of

eliminating afflictions
The sixth chapter explains the three

poisonous

emotionsdesire,anger

and

ignorancethat cause great suffering. Desire

gathers things to us, anger causes disputes and
repels things away from us, and ignorance acts as

the basis that causes the others to flare up. In brief,

this chapter is explained through six sub-topics:

(1) apprehending the functions of the afflictive

emotions, (2) expressing the result of afflictive

of samsara, (2) stressing the ways and methods

to abandon that samsara and (3) introducing

abandonment of samsara. Here, Aryadeva

advises us to reflect on the suffering of samsara

and act diligently to eliminate non-virtuous

actions, which are the origin of misery. A wise

person who strives hard for liberation doesnt

even desire the rewards of wholesome actions

rebirth in the higher realms of samsaraso he

advises us to try as far as possible to adopt the
methods of complete abandonment.

Chapter 8: teaching the methods for

completely training disciples
The eighth chapter explains the aspect

desires and so forth, (3) explaining how a teacher

of training disciples through the abandonment

the antidote, having identified a certain level of

objects of the afflictive emotionsdesire, anger

corrects a student by means of conceptualizing

the function of afflictive emotions, (4) relying on

the origin of afflictive emotions, (5) abandoning
the generation of afflictive 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.

36

of the afflictive emotions and the realization of

ultimate reality. It is said that if we analyze the

and ignorancenothing 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

repulsive. This chapter also explains that the five

poisonous emotions (including pride and envy)

are truly non-existent, as the intrinsic nature of
mind is luminous and the defilements are noninherent.

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

BUDDHIST TEXTS
for those with average capacity and emptiness

lets the sense faculties follow their objects and

solitary realizers and Bodhisattvas. The first

and non-virtuous actions. On the other hand, the

for those with superior capacity. It is explained

that there are three types of disciples: hearers,

two meditate on the realization of personal

selflessness and Bodhisattvas meditate on the

emptiness of both self and phenomena.

Chapter 9: meditation on the teaching

that refutes permanent phenomena
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

remains as the object of ego-clinging. It also acts

as the enjoyer of the fruition of both virtuous

outer self collects the body and senses together

and benefits the inner self. They assert the self as

female, male or hermaphrodite to be permanent,

since it doesnt change even if the gender changes.

However, Aryadeva refutes these assertions by

reasoning that if the self doesnt 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.

Chapter 11: meditation on the teaching

that refutes the fixed designations of

oppose this perspective, asserting as a valid

time (past, present and future)

consciousness. They demonstrate the actual

refuting fixed designations of time. The Tirthikas

saying that even those so-called partless particles

designation as permanent is rejected by the

reason the thorough investigation of those

partless particles and indivisible moments of

reality that there are no partless, permanent

phenomena in the aspect of ultimate truth, by

and moments of consciousness are subject to

further disintegration.

Chapter 10: meditation on the teaching

that refutes ego or self
The tenth chapter explains the meditation

on refuting ego. According to the assertion of the

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 ones body. It

The eleventh chapter explains about

(non-Buddhist followers), some Sautrantikas,

and the Vaibhashikas view that accepts a time
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. Specifically, 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

37

BUDDHIST TEXTS
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.

Chapter 12: meditation on the teaching of

the profound view (emptiness)
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 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 benefits 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.

38

Chapter 13: meditation on the emptiness

of the inner sense faculties and the
objects of the sense faculties
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 cant find 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.

Chapter 14: meditation on the teaching

that refutes conceptual extremes
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

to a magical sight, which at any time can change

to conceptual extremes are all refuted here.

sequence. Since they are free of both, when will

relying upon something else for its existence. The

concepts of permanence, inherence and clinging

The constituents of a composite phenomenon

cannot be the composite itself but without those

constituents, such a solid composites 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 selflessness.

When we actualize the selfless nature of all

phenomena, the root or seed-like consciousness

that gives rise to samsara will also be dismantled
and discarded.

Chapter 15: meditation on the teaching

that refutes composite phenomena
The

fifteenth

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
define it as a real and permanent phenomenon.
With valid reasoning and justifications, birth

is devoid of origination, abiding and cessation.

Likewise, this transient world is also compared

any of its forms and features. Birth, life and death

neither arise simultaneously nor in independent

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.

Chapter 16: explaining how to cause

teachers and disciples to gain certainty

(about emptiness)

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 ones own

position, logical reasoning is indispensable. If

ones 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

39

INTERVIEW

Interview with Ven. Khenchen Tsewang Gyatso Regarding the Recognition of

His Holiness the Fourth Penor Rinpoche
(PT): Khen Rinpoche, what was your first

reaction upon hearing about the swift return

ofour compassionate guru, His Holiness Penor

Rinpoche?

Khenchen

Tsewang

Gyatso

(KTG):

When we first got the letter from Kyabje Jadral

Rinpoche about the recognition of our beloved
guru Penor Rinpoches reincarnation,I was so
excited and felt more joy and happiness than I

ever felt before on any 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 find 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.

40

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

INTERVIEW
great wake-up call of impermanence for so many

Even all our students abroad in Asia and

beings. I never thought that our Rinpoche would

in the West all dedicated their time to perform a

comes without any expectation or even without

done with single-pointed devotion to Holiness,

pass away so soon, but on the other hand, it really

helped me to experience the impermanence that

any notice. Even though we hear 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

huge number of prayers and chanting for the swift

rebirth of our Holiness. These efforts and prayers,

definitely 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

of Namdroling Monastery, the institute, the

recognition of His Holiness officially confirmed?

taking care of Namdroling and continuing its goal

got the letter from Kyabje Jadral Rinpoche about

It was a great shocking situation; however,

Lhokha and Dakpo, in a place named Dunglung

nunnery, the junior high school, the three-year

retreats, and all the responsibilities involved in
of promoting the Dharma and its teachings to
benefit beings whenever possible.

we worked together to maintain His Holiness

Dharma

activities

including

Namdrolings

administration. Because of His Holiness blessing

and his final advice, we could manage everything

without any disturbances.

Among these responsibilities, our biggest

responsibility was to find the reincarnation of

our Holiness. We had requested Kyabje Jadral

Rinpoche to find His Holiness reincarnation;

fortunately, he accepted our request, and he
also advised us to perform many pujas and

specific 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 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 for the swift rebirth of our Holiness.

KTG: At the beginning of last year, 2013, we

the recognition of His Holiness Penor Rinpoches

reincarnation. He was found in Tibet, in between

Thramo Drak which was a holy place for revealing

the cycle of Longchen Nyingtik practice by

Kunkhyen Jigme Lingpa. The letter was opened

during the beginning of Holiness cremation

ceremony by a faculty member of Namdroling

in front of KyabjeKarma 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 finding our beloved gurus

reincarnation. At the end oflast year in December,

I was back in the monastery after my teaching
tour of our dharma centres in the United States,

when we received the final confirmation letter

from Kyabje Karma Kuchen Rinpoche about the

recognition of our Yangsi Rinpoche. They found

him exactly according to Jadral Rinpoches letter.

PT: It is widely believed that His Holiness

Jadral Rinpoches spiritual guidance played a

central role in identifying the true reincarnation

of His Holiness Penor Rinpoche. Khen Rinpoche,

41

INTERVIEW
would you elaborate on this and the sequence of

Then they reported the results to Kuchen

procedures that succeeded in realizing this goal?

Rinpoche and Tulku Thubzang Rinpoche, but

the guidance and prediction of Kyabje Jadral

searched the houses within walking distance of

KTG: Yes, it was completely under

Rinpoche. As I explained earlier, first we received

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 Rinpoches letter, Kuchen

Rinpoche sent a few lamas to search that area

to see if they could find any specific sign or

indication of the reincarnation of His Holiness

Penor Rinpoche. When they got to a very remote

area in Dakpo, they found a few houses ata

certain distance. The first house which they

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 Rinpoches 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 told to search around that area in other

houses to make sure not to be mistaken. So, they

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, 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
Tulku Thubzang went to see him for the first time.

The moment they saw him they were absolutely

without any doubt, and they confirmed with

confidence this is the reincarnation of our

Rinpoche in so many ways. Finally, they reported

everything to Jadral Rinpoche, and he confirmed

with determination, saying this is the one. In

addition to all this evidence, Jadral Rinpoche
mentioned that he didnt look for him; Penor
Rinpocheactually told him he was there. With

all these auspicious signs and logical reasons,

it was confirmed 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

They were very surprised and went up to the

three Khenchens of Namdroling Monastery,

sort of biscuits. He shared and gave some to each

Sons of His Holiness the Third Penor Rinpoche.

wide balcony of the house. When they got there,

the boy was holding something in his hand, some

of them. All the lamas in their hearts confirmed
that this must be our Rinpoches reincarnation.
But they still had to examine him very carefully
in all aspects.

42

rendering great service for the welfare of

Dharma and beings along with the Three Heart

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

junior high school, all have worked together to

KTG: In general, based on the sutrayana

not reduced the management of studies in

Penor Rinpoche.

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 Shedrublingand so forth. So during the

Third Penor Rinpoches time dharma flourished

extensively like sunshine around the world, as
we all have witnessed. Asa result of Holiness
dharma activity, many students graduated from
our institute with the title of Khenpo, Lopon, and

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

manage the whole administration of Namdroling

to continue Holiness dharma activity. We have

general education in Buddhist philosophy, the

performance of drubchen practices, or the onemonth retreat on Namch 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 Indiakhenpos

and tulkuswho can train Yangsi Rinpoche
properly, I believe that in the future the Dharma

will flourish 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

Namch 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 confidence

in Yangsi Rinpoche because he has all the levels of
experienceand realization reflecting the positive

habitual tendencies of his previous life. Because

of his vast wisdom and great compassion to all

his disciples and his wish to benefit 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

qualified 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 find

the reincarnations of the great masters like our

Holiness because their powerful dharma activity

benefits countless beings and they hold the

pure lineage with proper training and teachings
that can pacify all the negativities in the world

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 uson

and bring peace and happiness. He did so much

the enthronement ceremony andcelebration of

masters reincarnations is important so that they

KTG: Kyabje Karma Kuchen Rinpoche

for the Buddhadharma and benefited so many

beings. The proper recognition of previous
can carry through the same activities to benefit
beings and to uphold the Dharma teachings and
traditions.

When we find a true and unmistaken

reincarnation like our Holiness, one that is

recognized by the most qualified masters like

Kyabje Jadral Rinpoche,then the enthronement

ceremony becomes the second most important

as it is the final recognition that announces this

event to the world. For example, when a prince

has matured and become qualified in many ways,

then he is enthroned to declare that he is the

successor of the king and the public recognizes

His Holiness in Tibet?

announced

that

the

Yangsi

Rinpoche

enthronement would be held on 31 July in the

st

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 Buddhas Enlightenment and,

later, the day he gave his first 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

and honours him as the present king. Once

whole entourage was invited to Palyul Monastery

the country.

many high lamas and many heads of monasteries

he has been enthroned as the king, he has the

responsibility to care for his citizens and protect
Similarly, when a reincarnated master is

with a grand ceremonial reception, in which

more than 40,000 people participated including

from Tibet and India. Then, on 31st July the actual

enthroned, then he has the greatest responsibility

enthronement started about 9:30 AM in the

educationincluding his own practiceso that

Rinpoche, the most senior and learned master,

to preserve the Dharma teachings and hold

the lineage purely in all aspects of training and

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 qualified masters starting with learning
the alphabet all the way to the highest levels of

44

Palyul mother monastery when Yangsi Rinpoche

was invited into the temple. Then Tulku Thubzang

conferred the enthronement empowerments

through Kuchen Rinpoche, includingpurification

and offering auspicious substances to enable

Yangsi Rinpoche to regain all his wisdom and

realization. The local Chinese officials also

honoured the enthronement of Yangsi Rinpoche

with prayers to praise the special qualities of

INTERVIEW
the previous Holiness and, with full respect, also

Based on their continuous investigation

offered a recognition letter to Yangsi Rinpoche.

and experiments, they are coming very close to

Thubzang Rinpoche, as well as Darthang Chogtrul

that another life follows the one that just ended.

About 10 AM the heads of Palyul Monastery,

Kyabje Karma Kuchen Rinpoche and Tulku

Rinpoche, joined by Namdrolings head lamas

Gyangkhang 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 Rinpoches Yangsi,

Darthang Lhatrul Rinpoche, Tulku Namkye

Nyingpo Rinpoche from Yachen Monastery, Khen

Rinpoche from Serta Monastery and many more
monks and laypeople continued making mandala
offerings continuously for two days.

This was one of the most successful

enthronement ceremonies ever accomplished.

On 2 August, the celebration of enthronement
nd

took place with Tibetan cultural dance, folk

dance, Tibetan opera, songs and many other

entertainments.

PT: A medical study conducted in the

United Kingdom suggests that, based on scientific

investigation, life can continue after death.

Khen Rinpoche, is this a new era of scientific

advancement that can lead to the recognition of
reincarnation through scientific proof?

KTG: Yes, to some extent, the 21 century

st

scientists have developed highly technological

equipment in their scientific investigation that

they use to do experiments on life after death

finding that something continues after death, but

still they dont have any direct evidence to prove

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 dont have proof or a clear explanation

of it. I think reincarnation is very difficult to

prove by scientific experiments or investigating

through modern technology because mind is

not substantial or matter, and scientists dont

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

by any relative mind or scientific equipment, no
matter how much the technology or science may
develop, to explore this field.

Rigzod Editors

andon consciousness after death. Through these

experiments they have found that consciousness
lasts longer after death than they thought.

45

PERSONAL ACCOUNTS

Education in the Union of

Secularism and Spirituality

As the saying goes, knowledge is wealth. I

Since the very beginning of humanity, there

feel this quotation has very relevant meanings for

has been a great possibility for the evolution of

of secularism and spirituality. The word secular

nation is. There are records in history revealing

bridging secularism and spirituality. Education in

this context means to educate people in the union

literally describes the things that do not have any

connection with religion or spirituality. But if we

take secularism and spirituality to be like fire

and wateropposite in their naturethen 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
progressis 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 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.

46

secularism and spirituality pertaining to peoples

requirements, no matter how powerful or weak a

to us that both secularism and spirituality have

had a great influence on the civilizations that

were created in every 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

advanced education in secular fields, 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, the unification

of secularism and spirituality will determine the

balanced growth if we are to create a perfect

world.

For this reason, it is very important 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 field 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 are the nation 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 fieldsthrough conducive
circumstances planting good saplings of education to ripen productive fruitsto make this precious life
a happy and successful one!

Sonam Rinchen

Final Year NNI

Choosing a Spiritual Master

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 the three bodies of the BuddhaDharmakaya (ultimate body),
Sambhogakaya (complete enjoyment body) and Nirmanakaya (emanation body). If our obscurations are
purified, we see him or her as a Supreme Nirmanakaya.

At present, everyone is suffering due to ignorancenot knowing the cause of suffering, like an

infant touching fire without knowing that it burns. We are similar to this infant in the way of 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
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 world nor can they illuminate our darkness with the light

of spiritual knowledge. A spiritual teacher must fulfil two requirements: first, he or she must have listened

47

PERSONAL ACCOUNTS
to, contemplated and understood the teachings,

come to this world when we were in search of a

meaning.

as an enlightened one even if they act like an

and, second, he or she must have meditated upon

them and gained the realization of their essential

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 disciples mind. A student cannot

develop good qualities from a poor teacher
but will benefit infallibly by following a good

teachers instructions. There is a saying: The

mediocre teacher tells, the good teacher explains,

master and we received the instructions which

lead to enlightenment. We must regard them

ordinary being and we also have to keep showing

our devotion even if we get enlightened before

them. For instance, Maitreyaprophesied to

be the fifth among the 1,002 Buddhas of this

eon, now presiding in Tushita heavengot

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 eleven-

headed aspect with the head of his guru Amitabha

Buddha. In this way, one has to show respect to

the guru. Dilgo Khyentse Rinpoche said:

The ultimate teacher, the absolute, is never

the superior teacher demonstrates and the great

separate from us, yet immature beings, not

to connect with the compassionate power of the

Sole father, with your immense love you have

facing a mirror to the suninstantaneously the

presence in the depth of my heart.

us and the rays of their compassion contact us.

You show how all phenomena can arise as

Buddhas of the past were perfectly enlightened

I long for ultimate realization, and feel your

teacher inspires.

recognizing this, look outside and seek him

Buddhas. If we do not possess these qualities, we

shown me my own wealth.

sunrays reflect on it. It is same with the Buddhas:

Wisdom teacher pervading all the world and

The very moment we open up in devotion, we

teachings, convincing me that everything is the

but we never met them in person nor heard

presence in the depth of my heart.

We need to have faith and devotion in order

far away.

cannot open ourselves to this connection. It is like

I, who was a pauper, constantly feel your

the moment we think of them, they gaze upon

beings, samsara and nirvana,

receive the blessings of the Buddhas. As it is, the

absolute teacher.

their teachings. But our spiritual teacher has

48

Nyima Wangdi
Final Year NNI

PERSONAL ACCOUNTS

Is Buddhism a Religion?

The word religion came from the West and it has various meanings and definitions, 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, especially a personal God or other power, as the creator and governor of
the universe.

According to the philologist Max Mller, 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
mile Durkheim in his book The Elementary Forms of the Religious Life defines religion as a unified system

of beliefs and practices relative to sacred things. Other great Western thinkers like Peter Mandaville and
Paul James define 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 definitions presented

by many Westerners, no single definition is suitable to describe Buddhism as a religion. Rather, these are
repugnant to the essence of Buddhism. Buddhism in general, and Madhyamika in 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

49

PERSONAL ACCOUNTS
creator and destroyer nor a personal God. Our

accomplishments. Similarly, Buddhist texts such

To ratify this statement, one of the sutras states:

and reveal the historical legends of Buddhas and

own karmic fruitions are the key causes for the

creation and destruction of the mundane worlds.

Manifold mundane worlds are originated or

evolved as a result of karmic fruition.

In addition to this, Chandrakirtis Entering to the

Middle Way describes the following:

The outer world of the environment and the

inner world of living beings are immeasurably
affixed 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 ones own benefit 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

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

50

as those of the Abhidharma also explain about

the origin of the world and the forces of nature,

Bodhisattvas. But just because these views are
similar one cant judge Buddhism as a religion.

Aside from this, dogma is also a faith set

forth by religious organizations or a leader of

a 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 nobodys

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 flower 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 definition of religion, as religion

remains in the realm of the concepts and ideas

of the mundane world. The concepts and

PERSONAL ACCOUNTS
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, it encompasses the

doctrine of scriptural teachings and the doctrine

The teachings of Buddha are of two

kindsentities of doctrine and realization.

All the eighty-four thousand divisions of

the Buddhas 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 definition of

Buddhism as a religion, I dont intend to criticize

any religion. Whatever I wrote here was merely a

proof to explain that Buddhism is not a religion.

of realization. To justify this, the Abhidharmakosa-shastra states:

Sangay Tenzin

7th Year NNI

The Importance of Buddhism in

Our Momentary Lives

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.
We would neither worry about the future nor regret the past. Those summers with my 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

51

PERSONAL ACCOUNTS
on my school days, I often experience an intimate

There is no definite answer to these questions

weeks, months and years, I could sense that the

individual understanding.

feeling of happiness.

As the days passed by, piling up into

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

at the fleeting moments of my childhood days.

Everyone questions, How does the time fly by

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 cant help but rejoice at

the fortunate bond I had with my guru. Thinking

about the swift flight of life, however, also drives

me into fear and confusion; I 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.

52

but if we look deep down into ourselves some

answers can be revealed through our own

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

ignore it and are satisfied with whatever is there
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.

When we are children, at first we are

not scared to touch fire but when the pain is

unbearable, then we know what it is to touch

fire. 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, 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,

an ordinary man who searched for the meaning

and purpose of life for many years, discovered

PERSONAL ACCOUNTS
the truth and became an awakened one at last.

It is often mentioned in the sutras that

He accomplished this by seeing the profound and

the essence of Buddhism is to realize the nature

teach for seven weeks because the profound

of the individual, not on the actions appearance.

vast essence of the truth.

After his Enlightenment Buddha did not

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, 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 ones 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

of ones own mind. The positive or negative

quality of our actions depends on the intention

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 lives are 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 manit is very important to treasure this

moment and make the best use of it.

Sonam Dorji

Final Year NNI

in the ultimate goal, which is Enlightenment.

53

PERSONAL ACCOUNTS

What is not Tibetan Monastic Debate

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, etc. Usually Bhutanese people carry
these things when they visit a monastery.

After travelling for a few hours, we

reached Tango Monasteryone 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 first 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 fighting. Seeing this gave

me the wrong impression about monks being
impatient, egoistic, etc. From that night onward

54

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

first 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

defenders assertions. A perfect question should

be well-expressed, rational and applicable to

the refutation of the defenders thesis. Since the

challengers task is not to establish the thesis,
he approaches from several angles to contradict

the statements that the defender makes. On the

PERSONAL ACCOUNTS
other hand, the defender asserts a thesis which

The main purpose of Tibetan monastic

he is responsible to defend as a true thesis. The

debate is to refute philosophical misconceptions,

The defender should be prompt to answer

Systematic debate in the study of Buddhist logic

defender answers in such a way that it will defend

his thesis and refute the challengers questions.

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:

1. I accept (dod)

2. The reason is not valid (tag madrub)

3. Why (chichir)

4. That is not generally applicable

(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.

to establish the correct position and to respond

to the criticism of a correct and true thesis.
should fulfil 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 debate. Rather, debating is the

best method to learn, refute misunderstanding

and establish the truth with compassion.

Pema Wangda

Final Year NNI

Not all debates end in a defeat of the defender but

sometimes the questioner fails to contradict the

defender and the questioner is defeated.

55

PERSONAL ACCOUNTS

The Positive Effect of Death

What would be the situation in this world

very specific relationship. During our survival

be in jeopardy. If there were no death then all

prosperity of self and others; this can be

if there were no death? If beings were not bound

to die, then the lives on this Mother Earth would

the lives in this entire universe would be very

difficult 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

continuous phase of lifes thriving until the final

occasion of their death. This phenomenon of

death plays a very vital role in balancing all life,

particularly on this planet. Consequently, in every

generation, lives go on renewing and procreating,

while this natural process of death can be defined

as the end of an individuals physical pulse. This

truth of death serves as a significant reminder

for those who are completely fogged in by the
conceptual view of eternity. Its the law of nature.

Though beings are classified 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.

56

Generally, humanity and death have a

in this world, we humans have a very important

role to play in terms of the physical and mental
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 definitely have to go through this stage.

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

clearly understand by reflecting on our daily
personal experience: if we are able to do positive,

helpful work during the 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 can be nurtured indirectly

by being gentle and helpful to others. This is the
crucial essence of life.

When we actually accept death as a part

of our life, then we will be the ones who fear to

PERSONAL ACCOUNTS
interrupt the smooth flow 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 who would not commit non-virtuous actions.

Thus, when the actual impact of death falls upon us, we have to be well-prepared to face it without

fear. 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 satisfied permanent sleep, free of all grumbling and signs of unpreparedness.

Cheki Dorji

7th Year NNI

I am Overjoyed

When the disciples like me lacked enough

You spread your enlightened activities.

world.

With supplications, prayers and rituals.

fortune

You demonstrated passing away from this

Though in reality you are beyond birth and
death,

I, who believe conventional truth, was left

without a guardian.

From our sacred field, marvellous to behold,

Where every lovely tree and flower resides,

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

difficulties.

You bestowed your blessings throughout this

world;

We, who were stricken with grief, entreated

for your rebirth

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

of flowers from a celestial realm

And by the indestructible prophecy of our

sublime master named Buddha Vajra,

Within a sacred region in the Land of Snow,

In Tramo Drag, Lhasa, you took a wonderful

birth!

Though you could remain in the pure realm

evermore,

Because of the suffering of motherly beings

and

57

PERSONAL ACCOUNTS
By the prayers and the power of your infinite

back to this earth.

ignorant beings like us.

refuge, Buddha Vajra,

love and compassion,

You returned once again for the sake of

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 flowers

Bent over to welcome you, the precious one,

58

Unmistakably recognized by our lord of

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
7th Year NNI

PERSONAL ACCOUNTS

Practice is the Key to Success

Practice makes a man perfect. ~Anonymous~

Whether we have spiritual or mundane

priorities in our lives, we need to know the

correct methods and flawless 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 doesnt

end just there. To know the correct instructions

is exactly like having a map to ones 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 ones 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 Nirvanafree from all

suffering. This is just like wanting to reach the

peak of Mount Everest but not starting to climb

at all. On the 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 benefit
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, its 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

59

PERSONAL ACCOUNTS

A Glimpse of Namdroling Monastery

Everything here is mystically arranged.

Within this living paradise of His Holiness

Whoever visits this place gets inspired and

Penor Rinpoche, thousands of Buddhist monks

a heavenly place on earth which is like one they

and India, as well as from abroad, for the purpose

overjoyed both physically and mentally. I

always think, only fortunate people can see such

might see in a dream. This place is outwardly

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 Im speaking of is Namdroling

Monasterypopularly known as the Golden

Templea 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.

60

and nuns reside who come from various

Himalayan countries like Tibet, Nepal, Bhutan
of fulfilling a spiritual quest. All are living

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.

Namdroling Monastery is divided into five

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. High School, 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,

PERSONAL ACCOUNTS
checking their health and medicating them on

courses, they go to spread dharma in different

staying here.

a retreat centre for the practice of meditation.

time as if they were their own children. So, the

children do not miss their parents so much while

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 final 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

institutions and monasteries around the world.

The Retreat Centre: Namdroling also has

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

can hear them like buzzing bees extracting nectar

7th Year NNI

from various flowers. After completing their

A Dream Come True

When I was a child, one of my friends

More than ten thousand students used to study

built. It rose to prominence in the 5th century

Buddhist scholars like Dharmapala, Nagarjuna,

uncles told me, In the 6th century BCE the

worlds first university called Nalanda was
CE as the greatest monastic-cum-educational

institution for listening, contemplating and

meditating on the Dharma in the whole Buddhist

world. Nalandas curriculum included the three

baskets of teachings (Tripitaka) which are the

Sutrapitaka, Vinayapitaka and Abhidharmapitaka.

these pitakas there and put them into practice

in their daily lives. Many of the most remarkable

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

61

PERSONAL ACCOUNTS
ages. Vimalamitrathe topmost among the

time, I was in seventh heaven with their decision.

scholars benefitted sentient beings until they

me happier than being a part of this institute

five hundred brightest scholars of his day

was also from there. All these great Nalanda

got enlightened, by showing the paths that the

Buddha taught. All the surrounding area around

Nalanda was filled with the sounds of chanting

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 Nalandas 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

study Buddhism and benefit 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

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

finally decided to send me to Namdroling. At the

62

I came to Namdroling Monastery at the age of

thirteen. There was nothing that could have made

and studying Buddhism under the guidance of

the compassionate guru, Penor Rinpoche; my

dreams had been fulfilled. I was happier than a
kid in a candy store.

When I first 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 friends

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

find 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

benefitting sentient beings or leading them on
the path to Enlightenment.

These are the things that made me feel like

studying in Nalanda as described in its history,

and also the way my wish to study in a Nalanda-

like university was fulfilled from the year I

enrolled in Ngagyur Nyingma Institute. As it is

said, Im having a whale of a time here!

Phuntsog Dorje
4th Year NNI

EVENTS AT NAMDROLING

The Celebration of the Rebirth of

His Holiness Penor Rinpoche

With immeasurable happiness and joy

announcement regarding the recognition of the

Rinpoche, the family of Namdroling Monastery

Coinciding with the Tibetan New Year,

on hearing about the rebirth of the genuine

reincarnation of our guru, His Holiness Penor

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

reincarnation of His Holiness Penor Rinpoche by

His Holiness Jadral Rinpoche.

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 from His Holiness 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

63

EVENTS AT NAMDROLING
11.30 AM, a variety of sports competitions were

fourth day of the Tibetan New Year, invitees from

entered the main phase with loud fireworks.

(spiritual dance of King Gesar), by residents of

conducted on the grounds in front of the sevenstorey dormitory. From 7 PM, the celebrations
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, from 7 to 9 PM, students

from the local Tibetan School and Tibetan singers
performed various cultural programmes. On the

different organizations were received, followed

by the performance of the Lingdro Dechen Rolmo

the Fourth Camp. From 7 to 9 PM, Tibetan singers

again performed cultural programmes. On the

fifth 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.

Longevity Ritual for

His Holiness Jadral Rinpoche
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 monks, nuns and laypeople
On 15th March, 2014, for the longevity of

His Holiness Jadral Rinpoche, the spiritual head

of the Ngagyur Nyingma tradition, and also as

64

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

The Inauguration of the

Buddhist Research Centre

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 24th and 25th May, 2013.

The meeting was attended by associate scholars

of NNI such as Prof. Dorji Wangchuk of Hamburg
University, Dr.

Karma

Phuntsho of

Oxford

University, former Religion and Cultural Minister

for the Central Tibetan Administration, Tsering
Phuntso, Khen Rinpoche Tsering Dorje and Khen

Rinpoche Tshewang Sonam. The decision to open

a Research Centre to provide an opportunity to

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

carry out research in Buddhist philosophy in

made concerning the Research Centre. The main

regulations were also framed for the same. The

committee and the standing committee of NNI.

general, and especially on the Ngagyur Nyingma,

was made at this historic meeting. Rules and

responsibility for research-related projects will

be jointly held by the Research Centres standing

65

EVENTS AT NAMDROLING
An announcement on gathering new research

examined by the instructor and the Research

first Turning of the Dharma Wheel by Buddha

were selected from many applicants.

students will be made on the fourth day of

the sixth lunar month, which coincides with the

Shakyamuni. All research applications, along with

the necessary documents, must be submitted before

Centre, and were informed on whether or not

they got selected before 20th October, 2013. Six

The Actual Inauguration of the

Research Centre

the 22 of the ninth lunar month. The applications

nd

will be thoroughly examined by the instructor and

the Research Centre committee, and the applicants

On 20th March, 2014, the faculty members

will be informed on the status of their selection

of

announcement of the admission of new students

nuns received distinguished guests like Sri Rama

before 20 October. The selected scholars must

th

then undertake a three-year research project. An

will be made every two years.
According

to

the

abovementioned

procedures, the Research Centre made its first

announcement on gathering new research
students on the fourth day of the sixth lunar

month, 2013. The applicants were thoroughly

66

Namdroling

Monastery,

the

standing

committee of the Research Centre, instructors,

khenpos, lopons and an assembly of monks and

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.

EVENTS AT NAMDROLING

Seminar on the Unique View and Tenets of the

Ngagyur Nyingma Tradition

Following the directions of Khenchen

a Great Perfection text and Mipham Rinpoches

two-day Seminar on the Unique View and Tenets

The second day of the seminar was

Pema Sherab, the standing committee of the

Ngagyur Nyingma Institute decided to organize a

of the Ngagyur Nyingma Tradition. Consequently,
it was carried out on 8 and 9 August, 2014.
th

th

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 first day of the seminar was chaired

by Khen Rinpoche Tandin Sithub, the president

of NNI. The theses, based on selected topics from

Ngeshe Droenmey (Beacon of Certainty) were

discussed thoroughly.

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.

67

EVENTS AT NAMDROLING

Activities at the Namdroling Dratsang

This year, 433 newcomers373 monks

and 60 nunsjoined Namdroling Monastery.

On 9th March, the annual week-long

Throughout 2014, they joined the larger

accomplishment practice of Ratling Tsedrub

Holiness Penor Rinpoche.

the eight manifestations of Guru Rinpoche was

monastic body in performing all the annual

rituals established at the monastery by His

On 16 February, the 18
th

th

day of the

twelfth month of the lunar calendar, the monks

conducted the ritual of Karling Zhithro (Karma

Lingpas Ritual of the Peaceful and Wrathful

Deities) and Yangsang Ladrub (Innermost

Profound Guru sadhana) and made extensive

offerings to commemorate the mahaparinirvana
anniversary of the Omniscient Longchen Rabjam.

The monks of the Institute also gave a religious

discourse and engaged in debate. From 23

rd

February, for five days, the Gutor ritual (in which

a ritual cake are thrown on the 29 day of the
th

Sangwa Duepa (terma revealed by Ratna Lingpa)

commenced. On 11th March, the ritual dance of

performed and Guru Rinpoches painting was

also raised from the seven-storey building of

Namdroling. The final day, 16th 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 first month of the lunar

twelfth month of the lunar calendar to ward

calendar, 19th March. His Eminence Gyangkhang

sadhana), Sengdong (ritual of the Lion-faced

of Namch Ngondro, Tsalung and Dzogchen

off evil and obstacles) was commenced with

the rites performed of Kagyed (Eight Heruka

Dakini), Ratphur (Kilaya of Ratna Lingpa) and
Gurdrag (ritual of Wrathful Padmasambhava).

The five different mask dances of the Gutor along

Rinpoche,

Khenchen

Tsewang

Gyatso

and

Khenchen Pema Sherab bestowed the teachings

respectively to over four hundred devoted

practitioners.

On 9th May, the 10th day of the third month

with the ritual of throwing tormas (ritual cakes)

of the lunar calendar, the annual Preliminary

28th February, the 13th day of the twelfth month of

practice. The practice was done according to

were carried out on 27th February. Ratna Lingpas

ritual of procuring long life was conducted on

the lunar calendar.

68

Practice session was begun. More than a hundred

monks and lay people undertook the six-month

EVENTS AT NAMDROLING
the Namch Cycle (revealed as sky treasure

of lamas, tulkus and monks in the Zangdog Palri

Chodar looked after the practice by bestowing

and casting out the enemy of dharma.

by Terton Migyur Dorje, and taught to him by

Avalokiteshvara

himself).

Venerable

Tulku

the oral transmissions. The practice ended on

13th November, coinciding with the day of Lord

Buddhas Descent from Heaven.
The

Kama

Accomplishment

Drubchod,

Ceremony

of

the

the

Great

Kama

Teaching, began on 2 June. On that day, the Tsa

nd

Cham (Root Dance) was performed. The actual

accomplishment ceremony took place from 7

th

to 13 June. The Kama Drubchod was conducted

th

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

Temple. The ritual ended successfully with the

three ferocious activities of subduing, scorching

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

Heruka, Rongzoms tradition of Vajrakilaya and

and prosperity in the world, and particularly for

in the main temple and the rest in the other

Phurpa is performed daily at Namdroling,

the Six-faced Yamantaka. The Mandala of the

Sutra Practice of Great Gathering was established

temples. On the morning of 8 June, the great
th

painting of Lord Buddha was displayed. During

this ceremony different ritual dances were

performed. These were the Garcham on the

11 , and Rolcham (dance with cymbals) and
th

Throcham (the wrathful dance) on 12 June.

th

The last day involved a fire ritual that

was especially significant 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 of auspiciousness were chanted
with munificent offerings of butter lamps,

flowers, spiritual songs and the music of ritual

instruments. Likewise, the Mahakala sadhana

was conducted from 7th June by many hundreds

the spread of Buddhadharma and the longevity

of living Dharma masters, the ritual of Ratling
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 Namch 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 Chenmothe

Nyingma World Peace Ceremonyin Bodhgaya,

India.

69

EVENTS AT NAMDROLING

70

EVENTS AT NAMDROLING

71

EVENTS AT NAMDROLING

Activities at the Ngagyur Nyingma Institute

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. High School. Written tests were conducted the
next day.

The results of the annual examinations

were announced on 7 April. On that momentous

day,

His

th

Eminence

Khentrul

Gyangkhang

Rinpoche awarded the mark-sheets to the

graduates. Rinpoche also awarded the mark-

sheets to the first 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 9

th

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

23 April. From that day, Khenchen Pema Sherab
rd

72

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

qualified 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-five khenpos

and teachers are currently teaching the students
of NNI.

EVENTS AT NAMDROLING

73

EVENTS AT NAMDROLING

74

EVENTS AT NAMDROLING

75

EVENTS AT NAMDROLING
On the 29th day of the fourth lunar month,

Peace Ceremony, which is scheduled to be

Nyingma tradition, was organized. On that day,

The Padma Mani Translation Group

26 June, the parinirvana anniversary of Mipham

th

Rinpoche, the great master of the Ngagyur

the mandala of Manjushrinamasamgiti was

established and colossal feast offerings were

conducted from 21st to 30th January, 2015.

Due to the noble aspiration of Khenchen

arranged to mark the festive ceremony with the

Tsewang Gyatso, the Padma Mani Translation

Every year, the Universal Smoke Ritual Day

regular classes under the guidance of Khenpo

purest devotion and respect. Students carried

out discourses and debate competitions.

is celebrated on the 15 day of the fifth month of

th

the lunar calendar. This year, it fell on 12 July. On

th

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 11 August. More than a thousand monks

th

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 final exams began from

25th November. More than one thousand monks

of NNI will sit for the annual exams which are
scheduled to start from 18th December.

The

final exams will end by 3rd January, 2015. Soon

afterwards the monks of NNI will travel to

Bodhgaya for the 26th Annual Nyingma World

76

Group was officially started in 2013. Nearly

forty enthusiastic monks and nuns are attending

Sonam Tsewang, the ex-editor of the Ngagyur

Rigzod Editorial Committee. Venerable Konchog
Norbu from America and other visiting teachers
are also assisting them.

EVENTS AT NAMDROLING

Activities at the Monastic Junior High School

There are more than one thousand monks studying at Namdrolings 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, Nagarjunas Letter to a Friend, Thirty-seven Practices of Bodhisattvas, English,

how to play ritual instruments like trumpets, flute and cymbals; rhythms and tones for chanting; and how

to prepare tormas (ritual cakes). As per the wishes of His Holiness Penor Rinpoche, beneficial 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 1st April, in the presence of the principal and teachers of the

Monastic School, Chogtrul Mugsang Kuchen Rinpoche, a president of Namdroling 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 of the Monastic School. The students

exams will start from 19th December and will end by 4th January, 2015. Then, most of the students will

travel to Bodhgaya to attend the 26th Annual Nyingma World Peace Ceremony.

77

EVENTS AT NAMDROLING

Activities at the Nunnery Dratsang

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 Namch 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 first

78

group of 20 nun retreatants. The retreatants

officially 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, Khen Rinpoche Tandin Sithub,

the current president of NNI and chair of the

nunnerys Board of Directors, also bestowed

spiritual advice on the nuns. Starting from

12th May, five 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. After that, 25 monks from Namdrolings

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, under the Board of Directors of the

nunnery, headed by Khen Rinpoche Tandin Sithub,

the Three Dharmachakrasreading, hearing and
contemplationare being upheld as usual.

EVENTS AT NAMDROLING
During the Summer Retreat, more than

Ngagyur Nyingma tradition, was organized. On

and Tsechog followed by the Nyungne (fasting

were arranged to mark the festive ceremony

100 nuns of the nunnerys Dratsang performed

the rituals of Solkha, Minling Dorsem, Sengdong,
ritual).

Activities at the Ngagyur Nyingma

Nunnery Institute

that day, the mandala of Manjushrinamasamgiti

was established and colossal feast offerings

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 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

The reopening the Institute at the

Tsogyal Shedrub Dargyeling Nunnery, and the

announcement of the previous years 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 first to the sixth
year are being taught by the nun lecturers, with

monks only needed to lecture on the final years

tantra subjects.

The courses for the new academic session

started from 7th April. This 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.

On the 29th day of the fourth lunar

month, 26

th

June, the parinirvana anniversary

of Mipham Rinpoche, the great master of the

Nyingma World Peace Ceremony.

Activities at the Nunnery Junior

High School

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 certificates 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 elsewherestudy 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.

79

EVENTS AT NAMDROLING

Enthronement Ceremony at
Namdroling Monastery

The ceremony at Namdroling Monastery

General Secretary of Namdroling Monastery read

Yangsi at Palyul Monastery in Tibet, began with

Sithub, the president of NNI. This was followed

the seat of the Third Penor Rinpochecelebrating

the official enthronement of Penor Rinpoches

a three-day puja from 28 to 30 July, 2014. The
th

th

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 31 July, the actual enthronement day

st

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

80

out the programme, followed by an explanation

of Mandala offering by Khen Rinpoche Tandin

by the offering of the auspicious substances of

body, speech and mind before the holy portrait

of Yangsi Rinpoche. After that, the guests, monks,
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.

EVENTS AT NAMDROLING

81

EVENTS AT NAMDROLING

82

WORLDWIDE ENTHRONEMENT CEREMONIES

Yangsi Rinpoche Enthronement Ceremony

in Tibet

In December, 2013, H.H. Karma Kuchen

Rinpoche, the 12th Throneholder of the Palyul

lineage, officially 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 wasorganized
by Palyul Jangchub Choeling Monastery and
Namdroling Monastery.

On 28th July, Yangsi Rinpochewas 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

31 July, the actual enthronement started about
st

9:30 AM in the Palyul mother monastery. His

Eminence Tulku Thubzang Rinpoche, Palyuls

most senior and accomplished 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 officials 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 Rinpoche. About 10 AM, the
heads

of

Palyul

MonasteryHis

Holiness

Karma Kuchen Rinpoche and Tulku Thubzang

Rinpochejoined

by

Darthang

Chogtrul

Rinpoche, Namdrolings 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 RinpocheYangsi,

83

WORLDWIDE ENTHRONEMENT CEREMONIES

84

WORLDWIDE ENTHRONEMENT CEREMONIES

85

WORLDWIDE ENTHRONEMENT CEREMONIES

Darthang Lhatrul Rinpoche, Tulku Namkhai

Nyingpo Rinpoche from Yachen monastery, Khen

Rinpoche from Serta monastery and many more
monks and laypeople continued making mandala

offeringsfor 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

86

WORLDWIDE ENTHRONEMENT CEREMONIES

87

WORLDWIDE ENTHRONEMENT CEREMONIES

Yangsi Rinpoche Enthronement Ceremonies

Around the World

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.

According to the prophecy letter by

Palyul Ling Retreat Center, USA

In America, people pay a lot of attention to

H.H. Jadral Rinpoche, the reincarnation of the

weather forecasts. So, we were a bit worried to

Tibeta holy place where Kunkhyen Jigme

at the Palyul Ling retreat center in McDonough,

Third Drubwang Padma Norbu Rinpoche was

recognized in 2013, at Dunglung Thramo Drak,

Lingpa revealed the cycle of Longchen Nyingthig

practice. Yangsi Rinpoche was named Pema Dorje
by his parents as his birth name.

Khenchen Tsewang Gyatsoone of the

vice presidents of Namdroling Monasterymade

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, officially

announced the schedule for the enthronement

of Yangsi Rinpoche, which would be held on

88

think that the day of our Yangsi Rinpoche Grand

Enthronement Ceremony, to be held outdoors

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, Bs, Wangyal, and many others

WORLDWIDE ENTHRONEMENT CEREMONIES

from the Former Namdroling Students Group,

Lama Rapjee Wangchuk, Lama Phurba Tenzin

for everyone to sit under, away from the rain.

special guests from the nearby town, as well as

to raise tents to cover the performance stage

(that they themselves had built by hand) and

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 to the

center, those attending the celebration numbered

(Jigme), Lama Orgyen Randrol, Lama Tenzin

Chogyal, Lama Thubten and many others. Other

officials who help the center, sat behind.
In

from all

the

audience, summer retreatants

over

the worldPuayyiau 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.

more than 400. Keith Matis and Jill Lamphere

The celebration began with a short lama dance

receive a Long Life Empowerment the next day

the sounds of gyaling. The local townspeople,

were in the office and Mary Waters set up extra

tents for those who wanted to spend the night to

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 Kong-

based Palyul student, was centered on the

program (Black Hat and Pawo), offered by

our monks from the center, accompanied by

some of whom had never had the blessing

of seeing these dances, were entranced and
applauded when the dances were complete.
Then

Ceremonies

the

show

Tseten

began.

Lhagyal,

Master

formerly

of

of

Dehradun, came on stage and introduced the

first act, the Lingdro Dance Troupe, led by Tagsar
Wangdak Jigmey, who performed incredible

Gesar dances that had their origin in Kham.

back wall of the stage. Yangsi Rinpoches eyes

making you feel Nyingje! with every bone

rain was pouring down but no one minded as

charmed you wherever you walked; he seemed

to gaze on you no matter where you stood,

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,

The next performer caused a lot of cries of

excitement from the audience: Phurbu T. Namgyal

of our own Bylakuppe area took the stage. The
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. At that moment, 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!

89

WORLDWIDE ENTHRONEMENT CEREMONIES

The sun had come out even though the weather

reports said there was no chance that it would.

watch the show to the very end. And they did.

When we came back, Bhutanese superstar

Everyone felt relieved and disbelieving all at the

Ulab Leki took the stage. He sang traditional

our Yangsi Rinpoche, and the arrival of the

Tashi

same time, feeling for sure this was the combined

blessing of our Holiness who came back as
third heart son, Palyuls 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, dressed in pale green silk and performing
an amazing dance with a sword. Following this an

American woman, 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

finally we broke for dinner, with our respected

guests retiring into a dining room at the center
with the local town officials who help our retreat

every year. Volunteers led by Cha Chao, a longtime

America-based Taiwanese student, provided

an amazing feast for the guests with plate after

plate of delicious delicacies cooked by Mooi and

Monica H. When 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

90

songs, but he also made the audience roar with

laughter with his ability to imitate sounds.

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, finally, 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

WORLDWIDE ENTHRONEMENT CEREMONIES

Mindrolling Monastery
Dehradun, India
The

Enthronement

Ceremony

monastic administration served the gathered

at

Mindrolling Monastery was celebrated on 31

st

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

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.

everyone offered the mandala of body, speech and

Thegchog Wodsal Palyul Choling

Kathmandu, Nepal

portrait of Yangsi Rinpoche inside the main stupa.

Wodsal Palyul Choling Monastery was held on 31st

mind, and made long life prayers. All the devotees

offered ceremonial scarves before the holy

Palyul Chokhorling, Bir, India

The Enthronement Ceremony at Palyul

Chokhorling was held for three days starting from

31 July. In the morning, the sangha community
st

of the monastery performed the purification

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

significant symbols and incense in their hands.

After placing Yangsi Rinpoches holy portrait

inside the main temple, the general secretary of

the institute, Lopon Longsal, gave a history of

Penor Rinpoches previous livesstarting from

the great Pandita Vimalamitra to the present

Penor Rinpochefor 30 minutes. Then the

The Enthronement Ceremony at Thegchog

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 Rinpoches 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

WORLDWIDE ENTHRONEMENT CEREMONIES

Also, on 13th November, 2014, a grand

Enthronement Celebration was held during

Trulku Thubzang Rinpoches 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 Rinpoches holy portrait.

Palyul Ogyen Dorje Choling

Pharping, Nepal

Nubri Ribum Ngagyur Palyul

Jangchub Dargyeling, Nepal
The

Enthronement

celebrated on 31

st

Ceremony

was

July, by making long life

prayers and expressing devotion with auspicious

scarf offerings led by Khenpo Kunzang along with
200 monks and more than 300 lay devotees.

Palyul Dongag Legshed Chophel

Ling, Ilam, Nepal
The Enthronement Ceremony at Palyul

The Enthronement Ceremony at Palyul

Dongag Legshed Chophel Lingthe name given

monks of the Shedra and Dratsang performed

portrait of Yangsi Rinpoche was brought inside

Ogyen Dorje Choling Monastery was celebrated

on 31 July and it continued for three days. The

st

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

Rinpoches holy portrait and the programme
ended with dedication prayers.

Nubri Tsogye Yangwen Dechen

Chokhorling & Pal Ngagyur Padma
Dodjoling, Nubri, Nepal
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.

92

by H.H. the Third Penor Rinpochewas held

for three days starting from 31st July. The holy

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.

Padmai Gatshal Choiling School

Kathmandu, Nepal
The Enthronement Ceremony at Padmai

Gatshal Choiling School was held on 31st July,

with the performance of the purification 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,

WORLDWIDE ENTHRONEMENT CEREMONIES

the cutting of cake (as a mark of auspiciousness)

and many other cultural programmes. The

celebration continued for the whole day.

The Tsechu Association

Darjeeling, India
The Enthronement Ceremony was held on

31 July, led by the head lama of Tsechu Monastery,

st

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.

Palyul Samten Tashi Choling

Mirik, India
The Enthronement Ceremony at Palyul

Samten Tashi Choling, Mirik, started on 30th July

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 hall. Khenpo then

offered a mandala before Yangsi Rinpoches 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.

Ngagyur Taksham Ogyen Samten

Choling, Kollegal, India
The Enthronement Ceremony at Ngagyur

Taksham Ogyen Samten Choling was held on 10th

August (the 15th day of the sixth lunar month).

with various cultural programmes presented by

The ceremonial procedure was carried out with

and lay devotees carried Yangsi Rinpoches holy

a mandala to Yangsi Rinpoches holy portrait

the local people. On the next day, led by the head of

the monastery, Khenpo Dzogchen, all the monks

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.

Ngesang Dongag Jangchub

Dargyelings Branch, Assam, India
The Enthronement Ceremony at the

branch of Ngesang Dongag Jangchub Dargyeling

a purification ritual and then long life prayers for

Yangsi Rinpoche. Khenpo Pema Chophel offered

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.

Lhabab Jangchub Choling, Tezu,

Arunachal Pradesh, India
Lhabab

Jangchub

Choling

Monastery

celebrated the Enthronement Ceremony on

31st July, led by the lopons and monks of the

93

WORLDWIDE ENTHRONEMENT CEREMONIES

monastery. The holy portrait of Yangsi Rinpoche

body, speech and mind before Yangsi Rinpoches

mandala and auspicious scarves by the monks

to the gathering. From noon, an entertainment

was received inside the main temple. The

ceremony proceeded with the offering of a

and lay devotees. They made long life prayers

for Yangsi Rinpoche and then hosted a three-day
grand feast for the monks.

Kathok Wodsal Ling, Yuksam,

West Sikkim, India
The Enthronement Ceremony at Kathok

holy portrait, along with the prayer for venerating

the Elders. Butter tea and sweet rice were served

programme was organized to mark the historic
event. Local leaders and many other people
attended the ceremony.

Ati Foundation, Thimphu, Bhutan

The Ati Foundation organized a day-long

Enthronement Ceremony on 31st July. The festive

Wodsal Ling Monastery was held on 6th August

day began at 7:30 AM. Yangsi Rinpoches holy

Tulku, Sang Ngag Drubde Monasterys Dorje

for longevity. Khenpos, lamas, lopons, monks,

(the 10 day of the sixth lunar month), led by

th

Kyabje Domang Yangthang Rinpoche, Khyentse

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 Jigmes Rigzin
Sogdrub (Life Attainment of the Vidyadharas)

transmitted from Khandro Yeshe Tsogyal as pure

visionand then continued for the whole day
with the offering of auspicious scarves and long
life prayers.

Palyul Dechen Gawai Ling

West Sikkim, India

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

94

portrait was placed on a throne followed by

a mandala offering of body, speech and mind,

nuns and devoted laypeople gathered in the

congregation hall to offer ceremonial scarves

before Yangsi Rinpoches holy portrait. A half-

day 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. Bhutans

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.

Rangjung Woesel Choeling

Tashigang, Bhutan
The Enthronement Ceremony at Rangjung

Woesel Choeling Monastery was celebrated on

31st July and 10th August. Kyabje Dungse Garab

WORLDWIDE ENTHRONEMENT CEREMONIES

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

Dongag Wodsal Dargyeling

Khomshar, Bhutan
The Enthronement Ceremony began at

from the Thegchog Kuenzang Choden Nunnery

9 AM. The total strength of more than seventy

mandala and ceremonial scarves.

departments and their families, more than 200

were also present. They all made long life prayers

to Yangsi Rinpoches holy portrait, and offered a

Tamzhing Konchogsum Lhalung

Dongag Shedrup Gatsel Ling
Institutek, Bumthang, Bhutan
On 31 July, to mark the joyous occasion of
st

Yangsi Rinpoches enthronement, the chief lama,

khenpo, lopons, monks and local people gathered

khenpos, lopons and monks attended the historic

day. Local leaders and officers from different

students and teachers from Khomshar Primary

School and around one thousand other local

people attended the celebration.

The days

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.

in the main temple of Tamzhing Konchogsum

The Arya Taray Foundation

Thimphu, Bhutan

a mandala offering of body, speech and mind

The Arya Taray Foundation organized a

Lhalung Dongag Shedrup Gatsel Ling Institutes

main temple at 5 AM. Then the assemblage made

before Yangsi Rinpoches holy portrait followed

by the offering of ceremonial scarves.
celebration went on until noon.

The

Ngagyur Dongag Kunzang Choeling

Gelegphu, Bhutan
On 31 July, to mark the joyous occasion
st

of Yangsi Rinpoches enthronement, the family of

Ngagyur Kuenzang Choeling Monastery gathered

in their main temple at 6 AM. The day began

day-long Enthronement Ceremony. Around five

hundred people attended the celebration. The

day was marked with a mandala offering of body,

speech and mind before Yangsi Rinpoches holy

portrait, followed by a variety of entertainments.

Palyul Padma Mani Centre

Toronto, Canada
The Enthronement Ceremony at Palyul

Padma Mani Centre was celebrated on 9th August,

with Bhutanese traditional porridge. Then the

led by Tulku Dawa Gyalpo, Khenpo Kunzang

portrait, followed by the offering of ceremonial

surrounding area. They all made long life prayers

assemblage made a mandala offering of body,

speech and mind before Yangsi Rinpoches holy

scarves. The celebration continued until 5 PM.

Dechen and other senior khenpos and tulkus

along with hundreds of devotees from the

to Yangsi Rinpoches holy portrait, and offered a

95

WORLDWIDE ENTHRONEMENT CEREMONIES

mandala and ceremonial scarves.

of ceremonial scarves. The day was marked with

Pelob Tsogpa
Wollerau, Switzerland
Students of H.H. Penor Rinpoche in

Switzerland

celebrated

the

a great sense of joy.

Dolpo Retreat Centre, Taiwan

The Enthronement Ceremony at the Dolpo

Retreat Centre, Samten Choling, was held on 31st

Enthronement

July led by Shakya Lama, Nyima Lama, other

prayers as their homage to Yangsi Rinpoche.

day with the monks performing the Rigzin Duepa

Ceremony on 31 July. They invited Venerable

st

Khenpo Sangay Rangjung and made long life

Pelob Tsogpa hosted a two-day enthronement

feast for the guests and devotees gathered there.

Thubten Rabsal Dharma Centre

Taiwan

Dolpo khenpos, 20 Dolpo monks and more than

40 lay devotees from the centre. They marked the

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

for not being able to collect all the information

was received inside the main prayer hall and the

as in certain cases we could not establish

on 31 July, led by Khenpo Rigzin Dorje and his

from every centre around the world that held an

assembly made a mandala offering as well as long

communication in time. We acknowledge and

st

students. The holy portrait of Yangsi Rinpoche

Enthronement Ceremony for Yangsi Rinpoche,

life prayers. More than one hundred devotees

deeply appreciate all your auspicious efforts.

from nearby places gathered to pay their homage

to Yangsi Rinpoche and offer auspicious scarves

before Yangsi Rinpoches holy portrait.

Nyingma Palyul Darthang Centres

Taiwan
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, speech and mind before Yangsi

Rinpoches holy portrait followed by the offering

96

In commemoration of His Holiness

Drubwang Padma Norbu Rinpoches 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. In

1979, both of our kind sponsors joined 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 to Nepal to bestow the Rinchen 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 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, it has been publishing the biannual
Tibetan literary journal, Padmai Rangdang, since 25th October, 2002, which contains biographies, advice
of great masters, literal translations, analytical compositions and so forth. In addition, since 2008, it has

been publishing the annual English literary journal, Palyul Times, in accordance with the noble wishes and
guidance of His Holiness Penor Rinpoche and Khenchen Tsewang Gyatso.