Professional Documents
Culture Documents
6th Issue
November, 2013
EDITORIAL MEMBERS
President:
Lopon Ngawang Thutob
Editors:
Tashi Dendrup
Tshulthrim Norbu
Gyurmed
Ngawang Namgyal
Tenzin Wangdi
Geduen Drukpa
Sithar Gyeltshen
Tshulthrim Dawa
Tenzin Lamzang
Sherab Younten
Tenzin Wangchuk
Special Thanks to:
Khenpo Sonam Tsewang, Zuri Griffiths, Judith
Amtzis and Zoi de la Pefia for editing the articles
Contact Address:
Rigzod Editorial Committee
P.O. Bylakuppe-571 104, Mysore District
Karnataka State, South India
Contact No: 0091-7259607022
Email: rigzod_editor@hotmail.com
Printed and published by:
Rigzod Editorial Committee
First Edition: 2013
Number of copies: 700
Ref: SN-E-M-0006
ISBN: 938306812-4
CONTENTS
INTRODUCTION
An Introduction to Terma.......1
Festivals in Tibet..4
BIOGRAPHY
LINEAGES
MONASTERY
DHARMA TEACHINGS
Bodhicitta.14
Benefits of the Mandala Offerings...17
Benefits and merits of Sweeping and Cleaning....18
STORIES
SACRED SITES
Rajgir...22
SPIRITUAL ADVICE
BUDDHIST TEXTS
INTERVIEW
PERSONAL ACCOUNTS
EVENTS AT NAMDROLING
EDITORIAL PAGE
Dear Readers,
We are very much delighted to
bring out the sixth issue of the annual
Palyul Times Magazine. Some of the
articles contained in the previous issue are continued in this publication.
We aspire to achieve admiration from the erudite readers for this
magazine as a source of knowledge
and inspiration. Our intention in publishing this magazine is to inform
about the yearly events and activities
at Namdroling Monastery. It includes
events and news from Ngagyur Nyingma Institute, Junior High School
and Nunnery. The Magazine also
provides you a glimpse of a life at
the Monastery with included articles
from the students within and visitors
alike.
This sixth issue in particular
includes a brief introduction to treasure teachings and important festivals
in Tibet. Similarly, it shares you with
the biography of Arya Asanga, Aryadeva and the fourth throne holder
of Palyul Tradition and many others
like, stories from the Jataka tales, brief
account on Rajgir, spiritual advices
from the Rinpoches and interview
with Venerable Khenchen Namdrol
Tshering.
We hope that you will enjoy
reading the magazine. We welcome
you any comment and contribution
to help us improve the contents so
that understanding and knowledge
of Buddhism may increase by going
through this magazine.
Editors
Rigzod Editorial Committee
No matter whether young or old, there is no one who doesnt have to die. And
besides Buddha-dharma, there is nothing else that can help us during our death. No
matter whether we posses a humans life or an animals life - by having commited
the non-virtuous actions and afflictive emotions since beginning less eons, we are all
continuous wanderers in the three samsaric existence. Therefore, we have to think
ideally and be able to seek out our own purposes once we have obtained a humans
life endowed with the eighteeen favorable conditions.
His Holiness Drubwang Padma Norbu Rinpoche
Dearest disciples,
This is a talk on dharma, always bear in mind. We have nothing else then the concern for this
and next life. The most crucial is to
be concerned of the next life lest we
will astray into the boundless realm
of samsara and undergo bottomless
sufferings. The Triple Gem is the only
protector which can save us from that.
So it is very imperative, first of all, to
generate enthusiastic devotion in the
Triple Gem and then to properly put
on practice what to take on and what
to give up. Do not essentially concert,
without any sense of contentment,
in achieving the hard-to-accomplish
wealth and pleasures for this life. Basically, supplicate the Triple Gem. To
depend on an authentic master is of
utmost consequences, and whatever
the spiritual master says has to put
into practice. The difficulty of obtaining the precious human life endowed with freedoms and riches, uncertainty of life, the
infallibility of cause and effect, the imperfection of cyclic existence and virtue of liberation - as explained in the outer preliminary practice by the master, train your mind with
these four senses of reversing mind from the cyclic existence. Unless we have generated
the sense of renunciation from the world of samsara, we will not become any perfect but
the apparition of the dharma practitioner. Until we attain enlightenment, we have to
contemplate on the four senses of reversing mind from the cyclic existence. If we practise
thus, we can be able to merge our mind with the dharma. The essential foundation of
Mahayana Buddhism is to generate the mind of attaining enlightenment, Bodhicitta. If
generated that alone will do, if not all is ruined. Bodhicitta has to be free from any bias
or sectarianism or else it will not become ideal. First, we have to generate Bodhicitta
towards our own beloved mother and subsequently, at all times, generate towards immeasurable sentient beings until unbearable sense of compassion is aroused in us. If, now,
we constantly practise the twofold Bodhicitta of aspiring and practical, diligently perfect
in the six transcendent paths and meditate on the emptiness that is an aspect of ultimate
Bodhicitta; eventually and progressively the twofold obscurations along with intrinsic
tendencies will be cleansed and the realization of ultimate Bodhicitta will dawn. At that
time, we can broadly benefit untold numbers of beings. The specific inner preliminaries
are as such: taking refuge in the Triple Gem with deep respect and longing, and
thinking that whatever happiness or suffering may overcome me, I rely upon you;
generation of Bodhicitta has to base on considering all the beings as mothers and appreciating their infinite kindness, the practice of Vajrasattva that cleanses all obscurations
of self and others, Mandala offerings, the method of accumulating merits for self and
others; and the Guru Yoga that bestows immediate blessings - to appreciably complete
these practices and to make sure that our three doors (body, speech and mind) blend
with the dharma, is of utmost significance. Of course, we are untainted and liberated
from the very beginning, the outer existence is the pure realm, all the males and females
are deities; however, we are bonded by attachment to I due to ignorance and perverted
point of view. Thus, we perceive everything as impure and wrongly indulge in them,
constantly falling victim to unending sufferings. Buddhas, due to their spontaneous and
intense compassion, manifest into male and female peaceful wisdom deities, male and
female wrathful wisdom deities, as the lord in union with consort and so forth. All these
are for the imperfect beings to realize and perk 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, also to visualize
the emergence and merging of the rays from the mantras and wisdom of concentration
at the heart, to see everything as the supreme excellence existing from the beginning less
of time, to merge into the expanse of emptiness in order the perfection be not sanitized
by attachment, to arise again as the wisdom deity with one face and two arms - all these
practices of generation completion phases have to be put into practice, by all, as the daily
routine in order to finally attain the level of the primordial Buddha, Samantabhadra.
In addition, for realization of the ultimate point of view generate devotion towards the
perfect master bearing him in your mind as equal to the unblemished Buddha. And
then receive instructions on mindfulness (Shamatha) and, in stages, the instructions on
directly revealing the special insight (Vipashyana). Be able to actualize realization on
the naked awareness, and diligently practise without being dissipated the point of view
until you accomplish the four visions (of Dzogchen). If you practise thus, without the
slightest qualm, you will attain the perfect Buddha-hood in one lifetime. Due to intense
distraction, if you are not able to accomplish this despites your ardent diligence, then it
is impossible, if truth be told, to realize the ultimate meaning. So, try to accomplish as I
told you and be of utmost advantage for your own sake.
Although, 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-to-understand direction on practising the Dharma.
Palyul Times
introduction
2013
An INTRODUCTION TO TERMA
(treasure teachings)
lineage, as it is claimed to be a direct transmission from
Guru Padmasambhava or many highly realized masters like Vairocana, Vimalamitra, and so forth. The
treasures were concealed by Guru Padmasambhava to
be discovered at an appropriate time. They are considered to be the condensed quintessence of the Kama,
which contains the foremost teachings of all Buddhas.
Guru Padmasambhava, the lotus born tantric
master, in 9th century, bestowed the ripening empowerments and liberating instructions upon the king
Trisong Deutsen and his subjects, the twenty five main
disciples, in Tibet. At the same time, Guru Rinpoche
entrusted various teachings to each of them for later
propagation, and then he concealed these teachings in
the form of treasures in various places such as rocks,
lake, temples, statues, sky and in the mind-stream of
fortunate recipients. At that very moment, he prophesied that, in the future, these disciples would reincarnate, reveal these teachings, and spread them for the
welfare of Buddha-dharma and sentient beings. There
are Three Means by which Guru Padmasambhava set
forth a teaching as a treasure:
The Ngagyur Nyingma Tradition consists of
three transmissions: Kama, the long transmissions of
Canonical Tantras; Terma, direct transmissions of treasures; and Zabmo Dagnang, Profound transmissions
of pure visions. Amongst them, the brief account on
Hidden Treasures will be highlighted here.
Palyul Times
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2013
Again in that same Sutra, the following passage indicated the presence of celestial doctrines, and
so forth: For one whose aspiration is perfect the doctrine
will emerge from the midst of the sky, from walls and trees,
even though no Buddha be present.
Generally, the first thing that is said to be
found by the terton is the Prophetic guide of the treasures that he is meant to reveal during his particular
life. In order for him to find the treasures listed in the
prohetic guide, a Terton needs many auspicious connections to be gathered. One of the conditions is that
the terton may need a predestined spiritual consort
through whom their spiritual channels will be untied,
allowing the free flowing of the teachings through the
tertons wisdom mind. But, on the other hand there are
a few major tertons, such as Rigdzin Jatson Nyingpo
and Jamyang Khyentse Wangpo, who were ordained
monks and did not rely upon a spiritual consort to reveal their termas.
Termas are said to be revealed from their place
of concealment at the time when they are required and
beneficial to sentient beings. His Holiness Dilgo Kyentse Rinpoche once said: There are three versions of
terma: a long elaborate one, a medium one and a condensed one.
Having received the treasure prophetic guide,
the terton finds the exact location where he needs to
open the door of the treasure that often bears a distinctive mark. There, he usually finds a treasure box. He
then has to put back something in place of the treasure
and again seal the place of concealment. This is done to
appease the non-human being that guards the treasure.
It is a form of bartering to prevent the guardian from
feeling bereft. Sometimes, treasures are revealed before
an audience of devotees in an event called a public
treasure. The Bhutanese Terton Pema Lingpa was very
famous for revealing such terma.
The mode of revealing treasures and their benefits depend upon the circumstances, the quality of
the auspicious connections, the purity of sacred bonds
between teacher and disciple, and the merit of beings.
Likewise, a terton can put them into writing in a long
elaborate, or a medium, or a condensed form. It is
customary for a terton to present his terma to a great
master for confirming whether his treasure is genuine,
or whether it should be discarded.
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Categories of Terma
5. Recollections
1. Earth Treasures
These are termas based on memoirs of occasions when the tertons were receiving teachings in their
former life from Guru Padmasambhava or other enlightened masters such as Vimalamitra.
2. Mind Treasures
Mind treasures are concealed by Padmasambhava in the mind-stream of the treasure revealer.
These treasures surge clearly in the tertons mind at
the appropriate time by the blessings of Guru Padmasambhavas prayers, without physically manifested
scroll or treasure.
3. Material Treasures
They are objects such as statues of Padmasambhava or various deities, ritual implements, artefacts used and blessed by Guru Padmasambhava or one
of his twenty-five disciples, or sacred substances such as
amrita, red and white bodhicitta, relics from Padmasambhava or others masters, and so on.
4. Re-extracted Treasures
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FESTIVALS IN TIBET
Tibet is a country known for its beautiful landscape, pristine natural environment, peaceful Buddhist
culture and its unique traditions. In Tibet, people are
considered to be more spiritual than materialist. Since
the country is bound by age old customs and traditions, people hold different views and beliefs according
to their unique traditions. In this context, we bring you
a glimpse of Tibetan festivals and their social significance.
Geduen Drukpa
8th Yr. NNI
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day of the ninth Tibetan month is the day Lord Buddha descended from the heaven. Since the day is considered to be auspicious people in Tibet visit temples,
offer butter lamps, and so on to accumulate merit.
Sonam Dolma
8th Yr. NNNI
Palyul Times
biography
2013
Starting with this issue, we are featuring brief biographies of the six great Indian Authors, who are popularly known
as the six ornaments of the world. They are: Lord Nagarjuna and Acharya Aryadeva, the composers of the root texts and
commentary of Madhaymika philosophy or the tradition of the profound view respectively; Asanga and Vasubandhu, the
composers of the root texts and commentary of the Chittamatrin tradition or the tradition of extensive conduct respectively;
and Acharya Dignaga and Dharmakirti, the composers of the root texts and commentary of Valid Cognition respectively.
As the biography of the Lord Nagarjuna has already been already included in a previous issue as part of the eight Indian
Vidyadharas, we will hence introduce the remaining ones.
In his commentary of Aryadevas Four Hundred Verse Treatise, Chandrakirti also affirms that
Aryadeva was the son of Sri Lankan king. As it accords
with the popular Indian histories, here it will be elaborated according to these accounts.
The king of Sri Lanka, Patsa Shreegum had
a son endowed with special qualities. When he grew
up, he was entrusted with the royal responsibilities
of the king but he was inclined towards becoming
an ordained monk. So he was ordained by an abbot
called Hama Dewa and had mastered the entire three
baskets of teachings. Then he travelled to India for a
pilgrimage, where he met with Lord Nagarjuna, who
was on the way to Palgiri (Sri parvata). He relied on
Nagarjuna and accomplished many attainments, like
essence-extraction, and finally he was entrusted with
teachings of essential meanings.
After the Lord Nagarjuna passed away into
nirvana, Aryadeva benefited sentient beings by giving
teachings in south India near Palgiri and establishing
twenty four monasteries. With the supply of sustenance by female Yaksha called Kelwa Zangmo and
other mountain gods, all these monasteries became
the support for the religious institution of Mahayana
Buddhism.
During that time, a non-buddhist Brahmin
named Thubka Nagpo, from the East Indian city
of Khorta was traveling around the country debating and defeating Buddhists scholars. Eventually his
travels took him to the renowned Nalanda University.
As the Buddhist scholars at Nalanda could not debate
Acharya Aryadeva
According to the commonly known history
in Tibet, Acharya Aryadeva was said to be born miraculously from lotus in the garden of a king in Sri
Lanka. The king adopted him as his son and brought
him up. He became one of the chief disciples of Nagarjuna and it is said that he tamed the non-buddhist
scholar, Thubka Nagpo, who lived during that time.
Other account says that he was none other than the
accomplished master Karnariwa, who attained nirvana transforming his body into a rainbow during the
time of Nargarjuna.
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Arya Asanga
Long ago, during the reign of King Goda
Pheljed, there lived a monk who was well-versed in
sutra, abhidharma and vinaya texts. He had an utmost
devotion towards Arya Avalokiteshvara and followed
him as his personal diety.
One day, he had a debate with another monk
when out of his pride he accused that monk of having an intellect of a woman. At that moment, from
the vast radiance of the sun, Arya Avalokiteshvara appeared in the real form and said:
Having uttered unpleasant words out of pride,
you shall take many lives as a woman, yet I shall never
leave you alone, but guide you as a teacher- until you attain enlightenment.
During the reign of King Sangye Chog, he
was reborn as a girl in a Brahmin family known as
Prakasa Shila. From the very early age she was able to
remember her past lives and could easily remember
and recite all the sutras and abhidharma texts simply
by looking at them or hearing them. She always engaged in virtuous actions and she regularly made offerings to Avalokiteshwara. She had a strong faith in
bodhi mind. [Its a wrong record considering Prakasa
Shila as a Bikhuni or a Nun]
Later, she married a man from a royal clan and
soon she gave birth to an extraordinary son. When her
son grew a little older, she taught him to read and
Konchok Palmo
5th Yr. NNNI
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2013
To be continued........
Sonam Dorji
8th Yr. NNI
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Kadampa Tradition
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Zhijed Tradition
(the tantra of pacifying)
The great scholar and translator Marpa Choekyi Lodroe travelled extensively to India three times
and met many accomplished masters. He received
Chag-chen or Maha Mudra teachings from Naropa,
the great Indian maha siddha. This sacred teaching
was directly passed down from Buddha Vajradhara to
Tilopa and then to Naropa and Marpa Choekyi Lodre respectively. Marpa was the first one to bring the
Maha Mudra teachings to Tibet. He taught it to the
fortunate disciples and later transmitted to Milarepa
and other disciples, popularly known as four heart
sons. Through an uninterrupted lineage, it passed
down through Rechung DorjeDrakpa, Drakpa Dayoed Zhoenu, the first Karmapa Duesum Khenpa,
Phagdu DorjeGyalpo, Barom Dharma Wangchuk,
Zhangtselpa Tsondrue Drakpa, Taklung Tashi Pelwa,
Gyeltsab Kunden Repa, Lingre Pedma Dorje, Marpa
Sherab Yeshe, Yelpa Yeshe Tsekpa, Zarwa Yeshe Singye
and many other Kagyud masters. Today, we can see
the glorious Kagyud tradition being divided into eight
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Tri Vajra Sadhana
The basis of purification derive from the inseparable attributes of the ground, the path and the
fruition or the pure intrinsic aspects of the primordial
dimension of the body, speech and mind. The aspects
to be purified are the defilements of body, speech and
mind. The means to purify these defilements comprises three branches of practices or the threefold Vajra
methods - the branch of recitation or familiarization of
the deity, the branch of attainment through wind yoga
and the branch of great attainment through mindfulness and concentration. The result of purification is to
attain the state of three Kayas within a single lifetime.
These quintessential instructions to attain the
state of three Kayas within a single lifetime through
these three branches of practices have been directly
instructed to the great Mahasiddha Ogyen Rinchen
Pel (1230-1309) by Vajra Yogini (secret diety) herself.
Later, at the request of Kharchu Rinpoche, he wrote
a commentary on threefold vajra methods. Togden
Dawa Singye, Golungpa Zhonu Pel, Zurphugpa
Rinchen Pel, Khepa Shangton and Ngae Do Kuenga
Dondup were some of the masters who further elaborated the concept and composed more commentaries
on it.
The lineage which descended from Gyalwang
Rangjung Dorje who directly received this teaching
from the great Maha Siddha Ogyen Rinpoche continues to flourish till now.
Sherab Younten
5th Yr. NNI
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the
twelve
monastery
throne holders
monastery
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of
palyul
Continuation.......
The first Karma Kuchen Rinpoche, Karma
Tashi, recalled that he was a manifestation of Terton
Migyur Dorje. In some prophecies, Karma Tashi was
predicted as the incarnation of the condensed essence
of Sangdag Dorje Cho, Kungawo, Lotsawa Vairotsana, Shudpu Palkyi Senge, the Yogi of Riwo Palbar,
Minling Terchen, Gaden Tripa, the Throne Holder of
Gaden, Ngawang Chogden, the tutor to the seventh
Dalia Lama, and the Vidyadhara Migyur Dorje. Specifically, he is said to be the mind emanation of Terton
Dudul Dorje with Gyarong Wontrul Pedma Kundrol
Namgyal as the body emanation and Kathog Drimed
Shing Kyong as the speech emanation. A prophecy in
the Vidyadhara Terton Jatson Nyingpos revelations
says: In the Drichu River valley, a child with the name
Karma will be born.
In accordance with these prophecies, in the
year 1728, the Earth Monkey year corresponding to
the twelfth Rabjung of the Tibetan calendar, the first
Kuchen Rinpoche, Karma Tashi, was born into the
ancestral heritage of Kunzang Sherab, in the town of
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Bodhicitta
so potent that they shook with energy. Not even a single soldier was harmed after receiving the cords, which
protected both body and mind from the fear of weapons. King Tsenlha Rabten of Gyarong and his Bonpo
priest lost the war and, by the force of karmic results,
the flag of China flew victorious in all directions.
The Chinese emperor, Chan Lung was overwhelmed with faith and gratitude, and to honour
Karma Tashi, an official palanquin and a certificate
written in gold, proclaiming his great achievements
were offered to him. The palanquin was exceptionally beautiful, engraved with golden letters in his honour and adorned with silken banners. The emperor
also offered eight precious seals made of gold, silver,
ivory, jade, and other gems to Karma Tashi, which
were placed inside a sandalwood and ivory box with
eight partitions; each seal having hand carved snow
lion handles that were to be worn on the body, and an
additional gold lettered document of praise. He authorized Karma Tashi as the Royal Guru of China and
bestowed the title Tai Shree upon him. Other offerings that the emperor made to Karma Tashi included
the yearly harvest of an entire field of rice, priceless
riches such as gold, silver, precious royal treasures and
hand-woven gold brocade.
When Karma Tashi returned from China, he
offered a great amount of the hand-woven gold silk
brocade and other precious riches to the Kathog monastery. By this time, all the great lamas of Kham were
disciples of Karma Tashi, of whom the two foremost
disciples were Karma Lhawang and Karma Dondam.
At the age of sixty three, having completed his
enlightened activities for the sake of sentient beings,
he dissolved his mind in the great sphere of truth. The
stupa containing his precious bone relics was exquisitely crafted out of Chinese bronze and placed inside the Chag-dra-Khag temple of Palyul monastery.
This completes the biography of the Fourth Throne
Holder of the Payul Tradition, the first Karma Kuchen
Rinpoche, Karma Tashi, also known as Chopal Zangpo.
Enhancing the pleasure garden of
accomplishment
Is the glorious supreme dharma sun,
Whose radiance unfolds the excellent petals
In the lotus garden doctrine of statement and realization.
(Sem-kyed)
1. Etymological description of
Bodhicitta
The mind generation or Bodhicitta is called
sem-kyed in Tibetan - Sem means mind and kyed
means generation. Bodhicitta as the mind of benefitting others is generated in the mindstream.
2. Definition of Bodhicitta
Aspiring to attain Buddhahood for the sake
of other sentient beings is called bodhicitta. As the
Lord Maitreya states in the Ornament of Clear Realization:
Aspiring to attain the perfect Buddha-hood
For the sake of others, is the mind generation.
The first aspect or point is to focus on sentient
beings with love, thinking how all beings may be parted from both suffering and the causes of suffering.
To be continued........
Rigzod Editors
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dharma teachings
The second aspect is to focus on complete enlightenment with wisdom, thinking of how to attain
the precious level of perfect Buddha-hood, which is
free from both suffering and the causes of suffering.
Neither of these two should be absent. If we
think of freeing sentient beings from sufferings without focusing on the wish to attain Buddha-hood, this
is merely love; if we think of attaining Buddha-hood
without having focused on suffering, this is merely
wisdom. Thus, we must have both the aspects.
2013
3. Classification
Based on the nature of bodhicitta, it can be
classified into Bodhicitta of Intention and Bodhicitta
of Application. As Shanti-deva says in the Way of the
Bodhisattava;
Bodhicitta, the awakening mind,
In brief is said to have two aspects:
Aspiring, bodhicitta in intention;
The active bodhicitta, practical engagement
Bodhicitta of Intention is to pledge ourselves
to the result, while Bodhicitta of Application is to
pledge ourselves to the cause, that is the wish to accomplish the six transcendental perfections which are
the means for attaining the result, the perfect enlightenment.
Take an example of a journey to Bodh Gaya.
The initial thought of aspiring to visit Bodh Gaya is
similar to making aspirations to attain Buddha-hood
for the sake of all the sentient beings, which is the
intentional aspect of arousing bodhicitta. The actual
preparation with necessary things, traveling by bus
and so forth towards Gaya is similar to embarking on
the actual practice of six transcendental perfections,
which is the application aspect of bodhicitta.
Both the intention and application aspects are
relative bodhicitta. Through training for a long time in
relative bodhicitta on the paths of accumulating and
joining, you come at last to the path of seeing, where
you have the real experience of the natural state of all
phenomena. This is the wisdom beyond all elaboration, the truth of emptiness. At that state you generate
absolute Bodhicitta.
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granting gem, Bodhicitta, that the Buddha expounded all the methods of practices. As Santideva proclaims
in the way to the Bodhisattava;
5. Precepts.
Dedication
1) Immeasurable compassion - The wish that all beings possess both happiness and its cause.
2) Immeasurable love - The wish that all beings be free
from suffering and its cause.
3) Immeasurable joy - The wish that all beings never
part from the great happiness.
Tenzin Wangdi
8th Yr. NNI
4) Immeasurable equanimity - The wish that all beings be free from attachment and aversion.
The precepts of bodhicitta in application are to practice the six perfections;
6. Benefits of bodhicitta.
Shantideva
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Benefits of the
MandAla offerings
2013
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The merit accumulation will act as the cause to generate the accumulation of wisdom as the result.
Zhabkar Tsogdruk Rangdol also writes in his collection of 100,000 spiritual songs (Gurbum):
Homage to all the Gurus!
Bless me with the potential to accumulate merit.
It is the source of peace and happiness
Of all the time until we attain Buddha-hood.
Even during the complete enlightenment,
The enlightened bodies endowed with great marks and
signs
Are the outcomes of the merit accumulations.
Though there are infinite means of merit accumulation,
There is no means profounder than Mandala offerings.
Keeping large amounts for offerings and serving tea for
the sangha,
Giving alms for the poor and erecting holy objects and
so on -These offerings which require material wealth
Are always blended with the three-fold defilements.
In the beginning, while obtaining them, they are mixed
with evil thoughts;
In the middle they are stained with sins due to hardships
Finally they meshed with the defilement of stinginess.
Offering the Mandala is devoid of these three stains.
Thus, Lingchen Repa proclaimed offering the Mandala
As the unsurpassable means to accumulate merit,
And this accords with all the sutras and tantras of the
new and old translations.
If one practices Mandala offerings many times,
The spiritual accomplishments and wisdom will arise
implicitly,
And ones understanding will improve spontaneously.
All your noble aspirations will be fulfilled, and
Ultimately one will attain the enlightenment.
Therefore endeavour in the practice of Mandala offerings,
The supreme of all the means of accumulations.
May everyone who hears this short song expressing the
modes of accumulation of merit,
Strive in the accumulation of merit.
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Yeshi Rigzin
7th Yr. NNI
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which is about ten steps wide and about ten miles long
is said to have been constructed by king Bimbisara for
the purpose of seeing Buddha quickly whenever he
wished to do so. The city of Kusha is located around
120 miles to the east of Rajgir. It is known as the City
of Kusha because the glorious Kusha grass (the sacred grass used in religious ceremonies) grows there.
Magadha was the prominent place where the ancient
kings of central India always resided. It is in a valley
surrounded by rocky hills like fencing. It is broader
from east-west and narrower from north-south and the
circumference of its surrounding area is approximately
300 miles. In this valley are found many foundations
of ruined houses which were built within a circumference of 60miles. The pathways are adorned with trees
with golden flowers. So during spring seasons the city
looks like a golden city.
The stupa which stands outside the northern
gate of golden city is said to be the spot where Buddha miraculously tamed the furious elephant (Norchong) sent out to harm him by Devadatta and king
Ajatasatru. The legend goes: As Devadatta and the
king Ajatasatru became intimate friends, two of them
decided to instigate trouble for the Buddha and set
the furious elephant towards him as he was walking
casually along the way. But the Buddha stretched out
his hand and from his five fingers emerged lions. At
the sight of them the elephant collapsed and fainted
instantly. And when the elephant regained its senses it
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turned into a pond filled with the water of eight qualities covered with scented lotus flowers. Subsequently,
Buddha and his entourage went inside the house and
gently enjoyed the meals and expounded the teachings
in accordance with the time and the situation. Thus,
Palbay entered the authentic path, discarding the perverted views.
Another stupa located near the city to the
north of this trench was the place where Tshojed
Zhon-nu (a celebrated physician devoted to Buddha)
offered Buddha a temple surrounded by the flower
garden and fruit orchard. There you can also find the
traces of Buddhas footprints. These are all found in
the guide book of Thang-Sen-Tsang.
In the centre of the town is a hot spring, where
the ruins of the ancient enclosure can be seen even today. The hill where the hot spring is situated is one of
the five great hills and it is called Ngoyang in Tibetan.
To the north of the hot spring is hill called Kyasang
in Tibetan. On top of the hill there is a stupa built by
the Japanese.
Not far from the hot spring is a cave where,
under the patronage of king Ajatashatru of Magadha,
the great Shravakas Ananda, Upali and Mahakashyapa
compiled the Sutra, Vinaya and Abhidharma respectively amidst the assembly of five hundred Arhats.
The print of the wheel seen on the way to
Bodhgaya from Gridhakuta is said to be the print of
the wheels of the chariot in which king Bimbisara and
his retinue went to pay homage to the Buddha.
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At a deeper level, the Lungta and thefour dignitiessymbolize the play of thefive elements, out of
which all phenomena are formed. The lungta symbolizes space, the ground of all manifestation. The Tiger
symbolizes the wind element; the Snow Lion, Earth;
the Garuda, Fire; and the Dragon, Water. Traditionally, they are set out in the same configuration as the
five-part Mandala used for thefive Buddha families, as
can be seen in Lungtaprayer flags.
Places of Hoisting
Note:
Jigme Lhundrup
6th Yr. NNI
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5. Counter bead
2. Enumeration
6. Blessing
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Karma Zangmo
8. The Samaya
The samaya for holding qualified and consecrated rosary are stated in the same text as follows: The
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The protector deities will turn aside and look only towards Mount Meru. Foreigners will invade central Tibet, and the natives will be forced to wander in border
lands. The doctrines of Mara will spread and the earth
will become an actual hell.
Drodul Lingpa discovered the following predictions:
Merely smelling the odour of these herbs, grasses and
leaves, which sprang from the drops of blood of an
ogress, will cause one to go to the hell of ceaseless torment.
Ma Chik Lapdrons prophecy reads thus:
In the final age of disputes, there will be
something that one puts in the mouth which is endowed with all of the five poisons. It will originate in
China and spread to Mongolia and will be consumed
by the people of Tibet. It will cause rainfall to be irregular. There will be great frosts and hail. If meditators take these substances, even if they practice for one
hundred kalpas, they will not realize the deity. In future lives, they will wander continuously in the lower
realms. Even the compassionate power of the Three
Jewels will not be able to protect them.
Thus, it is said in innumerable predictions.
The consumption of all these evil substances has also
been particularly forbidden by many of the accomplished sages of both the new and ancient traditions.
Since the adamantine words of Ugyen Rinpoche are
infallible, you cannot have such false views as: How
can there be such a grave consequences in the mere
smoke of a natural plant? If you take an example of
an Aconite, though it is also a species of plant, eating
just a small amount can take away your life force. Why
then cannot the fruit of the perverse wishes of a demoness cause spiritual death?
Therefore, wise persons will certainly do themselves a
great kindness and favour by completely renouncing
these evil substances.
Rigzod Editors
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Entrance to the
MIDDLE WAY
(Madhyamakavatara)
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Finally, Buddha-hood itself is made the subject of a detailed presentation at the conclusion of the
text.
Wise, they enter and forsake a hundred concentrations;
A hundred worlds they have the power to shake and
illumine;
With miracles they ripen to maturity a hundred beings
And journey to a hundred Buddha fields.
In its precise form, the Madhyamakavatara
falls into three main sections: the homage, the main
body of the treatise, and the conclusion.
# Note: This excellent text is included in the syllabus of
the third year of Ngagyur Nyingma Institute as one of the
main subjects.
Jigme Lhundrup
6th Yr. NNI
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About a year later, as H.H. became busy with the construction of the monastery he assembled all the monks
and appointed the elderly Lama Sonam Tenzin of Palyul as our tutor. He was well versed in philosophy
as well as in ritualistic arts. He was indeed a genuine
practitioner.
These are my memories of how H.H compassionately
nurtured me from the beginning.
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a great institution for learning and practice in Namdroling monastery from the very beginning itself, we
were always blessed with the opportunity to receive
teachings whenever Ngoshul Khen Rinpoche, Khen
Rinpoche Pema Sherab and others visited our monastery. His Holiness always requested them to bestow
teachings during their stay. But during those days, on
one hand, the students were unable to put continuous effort into their studies, and on the other hand
there were not as many teachers as there are today.
Even those visiting Khenpos did not have much time
to stay here. With such problems the teaching session
could not go on for the whole year. H.H. was often
disappointed about this and even told me personally
that it was very difficult to establish a great institution
as he wished.
Eventually, in accordance with His Holiness guidance, I went to Sikkim for studies. When I was leaving, H.H. advised me, In the future after studying
well, try to be able to hold the responsibilities of our
future institute in this monastery and come back annually to spend your vacation for at least a month or
two. Thus, I spent five years studying in Sikkim.
In the meantime, Khen Rinpoche Tsundrue had the
intention to move to a bigger monastery, and coincidentally, H.H. also sent him several invitation letters inviting him to Namdroling Monastery. Finally I
managed to invite Khen Rinpoche Tsundrue to Namdroling monastery. Although Khen Rinpoche came to
the south to treat a health problem and not to establish an institute, he was greatly moved after he noticed
the great enlightened activities and noble intentions
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In 1963, H.H. laid the foundation stone of Namdroling monastery. If we think of the condition of the
livelihood of that period, it was almost impossible for
anyone to have a thought of establishing a monastery.
He had nothing more than the clothes he was wearing. It was in such a difficult time that H.H. began
to establish our monastery. During those days, everybody relied solely on agriculture for their livelihood.
H.H. used to perform rituals for rain whenever the
rain failed to come on time. Sometimes, when there
was severe drought and he could not bring the rain
by rituals performed in the monastery he would go to
the Betapur hill top and perform the ritual for several
days until the rain fell. After H.H. went out and performed the rituals for sure the rain would fall. This is
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To come back to the establishment of a learning Institute as spoken about earlier, although Khen Rinpoche
Tsundrue was invited to our monastery, H.H. realized
that the result of Khen Rinpoches hardships in bestowing education would not be satisfactory as there
were only a small number of monks. Therefore, he
planned to invite aspiring students from other places
and provide accommodations and food by himself.
Initially, he had planned to accommodate at least one
hundred monks, which was really a huge gathering at
that time. However, over time the number gradually
rose higher and higher and finally he aimed to provide learning opportunities for five hundred monks.
In general, although there were great economical setbacks, H.H. continued to work with strong determination and unshakable mental strength, despite all the
hurdles.
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KRNT: According to the secret tantra texts and treatises, it is not good to spread the teachings of secret
tantra openly. It is said that one will accomplish the attainments quickly if one conducts the tantra practices
in a secret way. On the other hand, the tantra texts also
mention that the teachings of tantrayana will flourish
just as much the five degenerations increase. For example Jamgon Mipham Rinpoche stated:
KRNT: In general, if you follow and practise the advice which H.H. used to bestow on us at least once a
year, I think this alone will serve well to fulfil his di-
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PT: Khen Rinpoche, Can you kindly give some valuable guidance on serving our readers with Buddhadharma through this magazine?
KRNT: Nowadays, there are many types of magazines that are beneficial in their own way. For example,
there are many magazines on politics that are benefitting immensely in the political field. So, in a similar
way, a magazine on Buddha-dharma must be able to
benefit those interested in dharma. I think the subject matter of such a magazine should be on common
teachings and these should be explained explicitly
without misinterpretations. Since most of readers are
beginners; they are striving to understand the meaning of dharma with help of such magazines, as they do
not have enough time to study the vast and profound
scriptural texts. Thus, it is very crucial to elucidate the
meaning precisely without mistakes. If the Dharma is
misinterpreted in the magazines, there is the danger
of misleading those aspiring beginners by instilling
disbelief in them. For instance, we can find many
people in the west who have lost faith in Buddhism
due to misinterpretation by some lamas. Although it
is not the mistake of dharma in reality, but rather the
blunder of the concerned people, it can certainly mislead those beginners. I think the magazines have same
effect in influencing readers as the lamas or teachers
in the west. Therefore, it is better to focus more on
the teachings of common subjects which can be easily
understood by the beginners. If you include too many
topics on the specific secret tantra teachings, there is
the chance of becoming a cause for instilling perverted
views in those beginners minds. Therefore, I think
this is a very important point.
The ultimate purpose of dharma practices and studies is to benefit beings, and during the time of H.H.
Namdroling Monastery served as the primary support
for the teachings of Buddha to flourish in Bhutan,
Nepal and India by producing and sending qualified
teachers. It is the collective responsibility of every one
of us, the whole assembly of this monastery, disciples
of late H.H., to uphold and maintain the continuity
of his enlightened activities. In addition to this, if you
can put those secret teachings of Great Perfection that
you have received from H.H. into practice accordingly, then I think his ultimate intentions will also
be fulfilled, for he was a highly realized master who
solely thought about the purpose of sentient beings.
Just as the noble efforts and the kindness of the followers of Lord Buddha have upheld and assured the
continuous flow of the Buddha-dharma until now, in
a similar way, if we can maintain the continuity of His
Holiness enlightened activities, then I think there is
no other means greater than this by which we fulfil
his noble wishes.
Rigzod Editors
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It is an undeclared fact that we the ordinary people are always masked and lured by the
superficial aspect of phenomena, leaving the inner
intrinsic truth in the state of oblivion.
Considering this fact, I could not hold my
heart from jotting some lines about the Dharma
and its practitioners since, as a sign of this degenerate time, many people falsely represent themselves
as practitioners and others take them as the basis
for evaluating the Dharma and its practitioners,
throwing themselves into the abyss.
What is Dharma and who are the practitioners?
Dharma or Choe in Tibetan means to
correct the mind. One should begin with the notion - As I desire to be happy, so does everyone else
and as I do not desire to suffer, no one else desires
to suffer. In this way, genuine love and compassion will take root in ones mind. That is the wish
that - may all beings possess both happiness and its
cause and - may all the beings be free from suffering and its causes. And then the Bodhicitta or the
enlightened mind (aspiring to attain the Buddhahood for the sake of other sentient beings) will be
generated. Love and compassion are basis or the
root of Buddhas teachings, while Bodhicitta is the
heart or the essence of Mahayana Buddhism. In
short, trying to help others, at your best with an
altruistic motivation, and avoiding harming others directly or indirectly is called Dharma.
Thus, we can conclude here that anyone
who possesses these qualities, irrespective of caste,
gender, status, wealth and so forth, is an authentic
Dharma practitioner. He or she can be a monk, a
nun, a lay practitioner and so forth. If one lacks
these qualities, then no matter how famous,
wealthy, learned, etc. one may be; he or she is not
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Religious Harmony
Vital for Global
peace
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any partiality, as each of them has a definite purpose meant for a particular group with a common
karmic vision. According to the Buddhism condemning other religions is considered a violation
of vows. So even if we are not able to respect other
religions, let us at least refrain from criticizing
them. As it is said; Even if you cant help others, at
least do not harm others. As living Buddha, H.H.
Dalai Lama commits thus: Till my death, I promise to promote human values and maintain religious
harmony. Let us all follow his golden words to
make our Mother Earth a better place for tomorrow.
Cheki Dorji
6th Yr. NNI
An inexhaustible
cycle of cause and
effect
What causes us to be born in the higher or
lower realms? This depends on the good and bad
actions that we have accumulated. In fact, Samsara itself is produced by our own actions. There is
nothing else that delivers us to the higher realms
or to the lower realms. Anything good or bad we
have experienced or are facing at the moment is
the inevitable consequence of our past actions,
and the kind of future we expect truly depends on
our present actions.
Why have we taken birth in this human
realm? Why are all humans not equal in terms of
mentality, wealth, looks and so forth? Why do
rich people get richer and the poor remain poor in
spite of making the same effort? Ask these questions to yourself and analyze them time and again.
Our own karmic actions and their consequences
lead to the conclusion that every individual must
bear the fruit of his or her own past deeds, irrespective of whether they were good or bad.
In this context the Sutra of Employing Mindfulness says:
It is possible for the fire to change its nature and
become cold;
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THE SOUND OF MY
VIBRATING SOUL
Kunzang Dorji
3rd Yr. NNI
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other lineages of Tibetan Buddhism; the representatives from Bhutan and Nepal governments;
the Religion Minister of the Tibetan government
in exile, Kalyon Pema Chejor; the vice president
of the Tibetan peoples representative, Khenpo
Sonam Tenphel; Indo-Tibetan Friendship Associations ex-member, Gyari Lodroe Gyaltshen;
former Religion minister, Tshering Phuntsho;
devotees from India, Nepal and Bhutan; disciples
of late His Holiness from USA, Taiwan, and other parts of the world; lamas and sponsors of the
dharma centres from abroad; and Tibetans from
the nearby settlements gathered around the four
directions of the Cremation Stupa to pay their
humble tribute and seek blessings from the holy
body. Nearly 20,000 devotees from far and wide
came to witness the cremation ritual.
At around eight in the morning, guided by
the faculty members of Namdroling Monastery,
the holy body of His Holiness Penor Rinpoche,
which was kept in the Zangdog Palri Temple,
was carried out to the cremation stupa, with the
chanting of this prayer: Wake up, Padmasambhava and retinues of dakinis, by the lead chanter,
along with incense, Tibetan trumpets, canopy,
victory banner and a variety of offering materials;
dakas and dakinis, in procession received it with a
grand ceremonial reception. Then, His Holiness
Karma Kuchen Rinpoche took out the Five Buddhas Crown (Rig-nga) from the Kudung, which
was adorned with the Sambhogakayas ornament,
and placed it in the Cremation Stupa. Subsequently, the great masters of Dharma lineages and
the great leaders offered ceremonial scarves to the
holy body. And then, those who were assigned
to perform the cremation ritual conducted the
short rituals for the veneration of the Guru (Lama
Choepa), and received the Four Initiations from
the holy body. After that the actual ritual of cremation took place from the four directions.
The offering of ritual substances, recitation
of the required numbers of mantras, and supplications were made to the worldly fire deities and
the wisdom-fire deities. In the end, a thanksgiving feast was offered to these deities, and thus
concluded the cremation ritual. In the afternoon,
those conducting the ceremonies assembled in
their respective venues, where they concluded
their morning rituals.
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Post-CREMATION events
On 24th May, 2013, presided over by His
Eminence Domang Yangthang Rinpoche, the assemblage of Namdroling Monastery chanted the
Venerating Prayer to the Sixteen Arhats; the prayer
to entreat the compassionate pledges of Guru
Rinpoche; the supplication for the swift rebirth of
His Holiness and so on. That morning, His Holiness Taglung Tsetul Rinpoche left Namdroling
having completed his spiritual activities here.
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as His Holiness Dilgo Kyentse Yangsi, His Eminence Thubten Palzang Rinpoche, Khenchen
Padma Sherab, Khenchen Namdrol Tshering,
Khenchen Tshewang Gyatsho, and the alumni of
this institute, including Dr. Karma Phuntsho. His
Eminence Thubten Palzang Rinpoche, Khenchen
Padma Sherab, Khenchen Namdrol Tshering and
Khenchen Tshewang Gyatsho bestowed spiritual
advice concerning the welfare of Ngagyur Nyingma Institute, and emphasised the importance of
being co-operative with each other. On the 29th
day of the fourth Tibetan month, the 7th June, the
parinirvana anniversary of Mipham Rinpoche, the
great master of Ngagyur Nyingma Tradition was
organized. On that day, the mandala of Manjushrinamasamgiti was established and colossal feast
offerings were arranged to mark the festive ceremony with the purest devotion and respect. The
historic day was presided over by Khen Rinpoche
Tshewang Sonam, the current president of NNI.
During this period, students carried out
discourses and debate competitions. Every year,
the Universal Smoke Ritual Day is celebrated on
the 15th day of the fifth month of the Tibetan calendar. This year, it fell on 23rd June. On that day,
at Betapur, the annual Universal Smoke Ritual
was performed for peace, happiness, and prosper-
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ACTIVITIES AT THE
Nunnery
The Nunnery also has Dratsang, School
and Institute. The nuns perform monthly feast offerings according to the Nyingma tradition practised by former supreme lineage holders. This year,
around 30 new nuns have enrolled in the Nunnery. From 18th to 25th February, 2013, for the
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the eight-day sadhana was performed. A feast offering, butter lamp offering, dedication and aspiration marked the successful end of the sadhana.
This year, under the standing committee
of Nunnery headed by Khen Rinpoche Tshewang
Sonam, the Three Dharmachakras: reading, hearing and contemplation are being upheld as usual.
During the Summer Retreat, more than
100 nuns of Nunnery Dratshang performed the
rituals of Solkha, Minling Dorsem, Sengdong,
and Tshechog followed by the fasting ritual from
23rd August to 3rd September.
2013
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INAUGURATION OF THE
INTERNATIONAL NYINGMA
DICTIONARY EDITORIAL
Office
Under the noble aspirations of His Holiness Dalai Lama, and the recommendation from
his private office, the great Tibetan Dictionary to
be used in the computer of the Monlam Bo-yig
Research Centre, will be compiled by the International Nyingma Dictionary Editorial Committee.
This project will be completed within nine years.
The notice on this project was sent to the spiritual
heads of all lineage holders of Tibetan Buddhism.
The proposal for this project was finalized following approval from His Holiness Taglung Tsetul
Rinpoche, the 6th supreme head of Ngagyur Nyingma Tradition.
Last year, during the Ngagyur Nyingma
Monlam Chenmo, the organizing committee of
Monlam Chenmo arranged a meeting, at Zhechen Monastery, Bodhgaya, India. It was attended
by the head of Ngagyur Nyingma Lineages, Khenpos, Tulkus and Lopons, and the following decisions were taken:
2013
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rd
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Rigzod Editors
Rigzod Editors
(Source: International Nyingma Dictionary Editors)
Realizing the great need of training the Nyingma Dictionary editors based in the various regions, one of the editors planned to travel for this
purpose. After consulting the director, Khenchen
Padma Sherab through Khenpo Sonam Tsewang,
and informing Khen Rinpoche Tshewang Sonam
about this matter, Lopon Drimed Gyaltsen con-
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