Khenchen Namdrol Tsering, born in 1953, is one of the three seniormost khenpos of Namdroling Monastery. Khenchen studied under many eminent teachers like Nyoshul Khen Rinpoche, Khenpo Khedrub, Khenpo Tsondru, His Holiness Penor Rinpoche, and so on. Since the establishment of the Ngagyur Nyingma Institute at Namdroling Monastery in 1978, he has been playing an active role in administering, teaching, and instructing the teachers and the standing committees until now. In 1983, His Holiness Penor Rinpoche conferred on him the title of Khenpo. He visited Tibet several times and received many pith instructions on tantra from Khenchen Jigme Phuntsok. Khenchen Namdrol was also one of the founding members of the Ngagyur Rigzod Editorial Committee. In 1998, under the guidance of Penor Rinpoche, Khenchen established the Palyul Retreat Centre in Pharping, Nepal. Khenchen now spends much of his time there as well as teaching abroad and at the Ngagyur Nyingma Institute and to the entire Namdroling monastic community. Khenchen is renowned across the world for his skilful way of teaching, especially of the tantras.
Palyul Times (PT): Khen Rinpoche, would you please give us some account of how you studied the treatises before?
Khenchen Namdrol Tsering (KNT): Generally, in order to practise Dharma, it is better for us to be born as human being than as a god. On top of that, in order to practise tantra, particularly Dzogpachenpo (the Great Perfection), it is said to require special beings: those born in the family of a king, a brahmin, or other ruler. It is said that the ultimate profound meaning of the secret path is taught to them. But in the case of the general vehicle, we don’t need to fall into the category of these special kinds of beings or any other castes to practise Buddhadharma. However, like I said before, generally in supreme tantra and especially in Dzogchen, we should be from one of these special classes. If so, it is said that we can directly receive the supreme teachings and the Dzogchen tantras. Those who do not belong to these special classes should be examined as to whether they are fit to receive the Dzogchen teachings or not by studying their behaviour. And if they fulfil the requirements then it is said that they are fit to be taught; if not, they are unfit.
Now, if I were to say something about myself, I belong to the Ngu lineage of Samar. If one looks into the history of the Ngu lineage, it is the royal dharmic lineage of Derge. And it is said that in this lineage, Gar Tongtsen is its ancestor. The history says that the lineage of Gar Tongtsen descended from the luminous gods. So, I personally feel that I fall into the category of those who are fit to receive the Dzogchen teachings.
In our society, we have the popular categorization of people according to their lineage. For example, the famous lineage of Khon and likewise of Ngo are considered to be special kinds.
When I was around thirteen, my father and paternal uncle died. This circumstance forced me to take the vow of refuge and monastic ordination from His Holiness Drubwang [Penor] Rinpoche. At that time, he conferred ‘Thubten Pema Senge’ as my dharma name. After that, for about a year, he taught me to read, based on the “four ways of turning the mind” stated in the ritual book of the “peaceful and wrathful deities” discovered by Karma Lingpa. Then, for about three years, I again studied reading techniques, the rituals of the Palyul tradition, and the hand gestures (mudras) used in pujas, under the guidance of Palyul Lama Sonam Tenzin.
When I was sixteen, His Holiness taught The Words of My Perfect Teacher, composed by Patrul Rinpoche, to about twenty of us. Starting from the teaching of the “four ways of turning the mind”, I did one hundred thousand accumulations of prostrations, with the refuge and bodhichitta prayers simultaneously. Likewise, I practised the hundred-syllable mantra of Vajrasattva and offering the mandala which is a method to accumulate merit. Along with offering mandala, I daily performed the chod (a type of ‘cutting-through’ practise) called ‘the powerful voice of the deity’ according to the kusulu’s merit accumulation. Then I performed the Guru Yoga accumulation. I did the general preliminary practice for about six months. I also did the accumulation of the unique preliminary practice after that. So, these days, I feel that Rinpoche showed great affection towards me.
During those days, Rinpoche invited Khen Rinpoche Pema Sherab to teach literature and other simple treatises to the little monks residing in the monastery. I studied Sumchupa (the thirty-verse treatise on Tibetan grammar), Tagjug (a treatise in verse on Tibetan grammar named The Guide to Signs), the dos and don’ts of the refuge vow and the commentary on The Beacon of Certainty composed by Khenpo Kunpal. Nyoshul Khen Rinpoche also came to Namdroling Monastery. From him I studied the Vishesastava (a book praising Lord Buddha by comparing him with other teachers, composed by the Indian scholar Udbhata Siddhaswami), Gyalse Laglen Sodunma (The Thirty-seven Practices of a Bodhisattva) and Tong-thun Senge Ngaro (the summary called The Lion’s Roar). Sakya Khenpo Khedrub Rinpoche was also invited to the monastery and stayed for about three years. He was the direct disciple of Khenchen Ontoe Khenrab who was the disciple of Khenpo Shenga. He taught us the commentary called Madhyamakalamkara, the commentary on Abhidharma, and the concise account of various philosophies written by Mipham Rinpoche. During the time of a summer retreat, from him I received chendrel (explanation through important notes) on the Madhyamakavatara once and particularly the sixth chapter [that explains the sixth bhumi (base of realization) of a bodhisattva].
At that time, a strong longing for the view of emptiness and the pristine nature of all phenomena arose in me. I also had a wonderful dream after that. So, I consulted His Holiness about the dream and he said, “Generally, if one is a great lama, it’s a sign that one will greatly benefit beings. But I don’t know in your case.”
Then, again at the time of a summer retreat led by His Holiness as the main abbot, I had the opportunity to receive the teaching on the Yizhin Zod (The Wish-Fulfilling Treasury) from His Holiness for a month and a half.
I had a great interest in learning the great treatises in general and particularly the king of the tantras called the Guhyagarbha and the other Dzogchen texts. So, when Nyoshul Khen Rinpoche was teaching Vishesastava, I asked him about it. He advised me to first diligently study the sutra texts and then he confirmed that he would give the teachings on tantra like the Guhyagarbha and others in the future. But when the time ripened, he fell ill and I lost the chance. Nyoshul Khen Rinpoche and His Holiness discussed about this together and came to the conclusion to send me to study under Khunu Lama Tenzin Gyaltsen. So, I went to Nepal. At that time, he was residing in Pokhara. When I went to see him, he said that he was old and he might not be able to teach me any text and it would be better if I studied under other khenpos from Varanasi or elsewhere. He gave me some fruits of the Bodhi tree from Bodhgaya and told me that if one soaks these fruits in hot water and drinks it, it would help to improve one’s intellectual faculty. He said, “I only have auspicious prayers to offer; other than that I may not be able to help you by teaching.” So, I didn’t get his approval, and he passed away the next year.
After that, I went to Kangyur Rinpoche’s monastery in Darjeeling where Khen Rinpoche Palden Sherab was residing. I had the chance to study the chendrel of Khenpo Shenga on the five texts of Madhyamika reasoning. Then according to the wish of His Holiness I went to Sikkim. At that time, Khen Rinpoche Tsondru was the head abbot at Dejong Ngagyur Institute. He was the direct disciple of Dzogchen Khenpo Pema Tsewang who was one of the direct disciples of Khenpo Shenga. He was also the disciple of Khenpo Ngawang Norbu, Khenpo Lhagang and others. I met venerable Khenpo at the institute on the 10th day of the 6th month of the Tibetan calendar. He kindly accepted me as his disciple and then I had the opportunity to rely on him as my master. From him I learned the explanation of the seventy topics of the Prajnaparamita Abhisamayalankara that he himself wrote. He taught me, in detail, the chyidon (concise commentary) of the prajnaparamita called Essential Drops of Nectar composed by Minling Pema Gyurme Gyatso, saying that even if the oral lineage of that text had diminished, one must continue to preserve it by teaching and studying it, as it was one of the authentic texts of our tradition.
Likewise, he taught me Drelpa Donsal (a commentary on the Prajnaparamita Abhisamayalankara called Clarifying the Meaning by Haribhadra), the chyidon of the prajnaparamita by Patrul Rinpoche, drudrel (commentary by explaining word for word) of the prajnaparamita, notes on the twenty sangha members mentioned in the prajnaparamita, and the Stages of Meditation on the Prajnaparamita. I had the chance to study them all for more than a year. I also learned the chendrel on Dharmatavibhaga and Madhyantavibhaga by Khenpo Shenga and the chyidon of the same texts by Mipham Rinpoche. Khenpo Tsondru taught the Uttaratantra through the chendrel of [Khenpo] Shenga. I also had the chance to learn The Lion’s Roar by Mipham Rinpoche. Likewise, he taught the chendrel of the Bodhicharyavatara, the stages of meditation of the same text, the commentary on the wisdom chapter called Norbu Ketaka, and the refutations called the Radiance of the Sun and Clearing the Doubts about Dharma [by Mipham Rinpoche] in detail. Khenpo also taught the drelchen (detailed commentary) on the Bodhicharyavatara composed by Khenpo Kunpal for about a year. I received the teaching on the chyidon of the Guhyagarbha called Dzode (The Key to the Treasury by Dodrub Jigme Tenpé Nyima) and Rangdrol Korsum (Trilogy of Natural Freedom by Longchen Rabjam). Alongside those I received the teachings on the commentary to Sumchupa and Tagjug by Situ Rinpoche and also the middle chapter of poetry called “Melongma”. He taught the first chapter of the drelchen on Pramanavartika by Mipham Rinpoche in detail and the rest by just simple explanations and reading.
One of the important things is that, when I was studying with Khenpo Tsondru at Dejong Institute, for a long period of time I had the opportunity to listen to the nyongthri (teachings from one’s experience) on the sacred advice of the Great Perfection called threkchö (cutting-through practice) from His Holiness Dodrupchen Rinpoche. I also received the empowerments and oral transmissions of Nyingthig Tsapod (source text of the Nyingthig teaching) and the treasures of Jatson Nyingpo. He was very kind to give the teaching of Thri Yeshe Lama (a guide to Dzogchen practice by Rigzin Jigme Lingpa) and Tsigsum Nedeg (Hitting the Essence in Three Words by Patrul Rinpoche).
Then in 1978, Khen Rinpoche Tsondru was invited to Namdroling monastery in Mysore. He inaugurated a new institute and for about a year he taught the chendrel of the Bodhicharyavatara [by Khenpo Shenga] and the three vows [by Khenpo Yonga]. Likewise, he taught Sumchupa, Tagjug and Tagrig (valid reasoning). If I were to say something about Khenpo Tsondru, he not only showed his immeasurable kindness in the field of spiritual teaching but also from a layperson’s point of view, he provided the three needs—food, clothing and teaching—and showed me the right livelihood of this and the next lives which make his kindness inexpressible.
After that, His Holiness gave the discourse on the [Namchö] ngondro (preliminary) and tsalung (channel and wind) practice. I had the opportunity to witness him showing the physical exercises for tsalung practice. I also received the tögyal (leap over) practice of the Palyul tradition and Thri Drel Chenmo (explicit explanation) composed by Rigzin Kunzang Sherab.
His Holiness Drubwang Rinpoche had all the oral transmissions of the Kangyur and Tengyur that had been present in Tibet. So, I received the oral transmissions of the rangdrel (auto commentary) of the Madhyamakavatara [by Chandrakirti] and the drelchen on Gongdü (Gathering of the Minds of the Buddhas) by Khenchen Nuden. I also received the ripening empowerments and supporting oral transmissions of Kama and Terma. As I mentioned before, His Holiness brought me up from my childhood wholeheartedly, nourished me physically and mentally with spiritual and mundane knowledge, and showed me the right livelihood of this and the next lives until he passed away. So, I am incredibly indebted to him.
His Holiness Dilgo Khyentse Rinpoche visited Namdroling Monastery three times. When he came the first time in 1980, I received the empowerments of the Nyingthig Yabzhi (Four Heart Essences) and Tsapod (its source text), Dzodun (the Seven Treasuries) and Ngalso Korsum (Trilogy of Finding Comfort and Ease). He also taught Patrul Rinpoche’s Tsigsum Nedeg and Thri Yeshe Lama to a small gathering for about a month according to the request of His Holiness Penor Rinpoche. I also had the opportunity to receive those teachings. At that time, coinciding with the mahaparinirvana anniversary of Longchen Rabjam, His Holiness Dilgo Khyentse Rinpoche gave me the crown of khenpo and a piece of cloth for covering the monk’s robes, symbolizing the assignment of the title of khenpo. He bestowed on me the name ‘Jamyang Gyepai Loden’. On top of that, it was an auspicious moment spiritually, as great masters like His Holiness Drubwang Rinpoche and others offered me silk clothes as a gesture of congratulations.
During his second visit in 1983, he gave the empowerments and oral transmissions of the Nyingma Kama and also taught the commentary on the Guhyagarbha tantra called Sangdag Gongyen (Adornment for the Mind of Vajrapani by Lochen Dharmashri) for about a month. In 1987, he visited a third time and gave the oral transmissions of all the collected writings of Mipham, Patrul, Longchen and Rongzom.
In 1988, I went to Serta Larung Gar, Tibet, having faith in the advice of His Holiness Drubwang Rinpoche, and relying on the provisions he had provided me to present myself in front of His Holiness Khenchen Jigme Phuntsog Rinpoche, hoping to listen to the detailed explanation of the Guhyagarbha. He kindly accepted me and gave me the close-lineage empowerment of Guhyagarbha at first. Then he gave vast discourses on the chyidon of Guhyagarbha called Odsal Nyingpo, written by Mipham Rinpoche, the drelchen on it called Chogchu Munsel (Clearing the Darkness of the Ten Directions) by Longchen Rabjam, the chyidon called Dzodkyi Démig by Dodrub Jigme Tenpé Nyima, and Kagyed Namshed (Explanation on the Eight Teachings of the Practice of Mahayoga) written by Mipham Rinpoche. Likewise, he bestowed the empowerments and explanations of his own teachings, which were based on his dagnang (clear vision) like Jampal Zhidrub (Sadhana on Peaceful Manjushri), the empowerment of Chetsun Nyingthig (a type of Nyingthig teaching descended from Chetsun Senge Wangchug) and its thri (explanation) written by Jamgon Kongtrul, Tsigsum Nedeg by Patrul Rinpoche and Semngo Zubtsuk (Pinpointing the Nature of Mind) by Jamgon Mipham Rinpoche. I received all of these vast teachings in a short period of time. From Khenpo Gekdor of Larung Gar, I received the thriyig (explanatory manual) of the Chetsun Nyingthig by Terton Lerab Lingpa. At the same time, from Khenpo Jigwang of Nubzur, I received the teaching on the Vinaya text called Metog Threngyud (Garland of Flowers), the explanation of the root Vinaya Sutra called Tsochen (The Great Ocean) and the commentary on Abhidharma called Chimchen.
In 1990, during the visit of His Holiness Khenchen Jigme Phuntsog Rinpoche to Namdroling monastery in Mysore, I had the opportunity to receive the empowerments of Lama Yangtig (the Innermost Essence of the Lama) and the teaching on its actual practice called Odsal Nyingpo (Clear Light Essence). I also received the teachings of the commentary to the Seven-Line Prayer and the Beacon of Certainty, composed by Mipham Rinpoche.
In 1992, I again went to Larung Gar and received teachings on the Tsigdon Zod of Dzogchen from His Holiness Khenchen Jigme Phuntsog Rinpoche. And particularly he gave the nyongthri on the thriyig of the Khandro Nyingthig (The Innermost Essence of the Dakini) called Zablam Seljed (Clarifying the Profound Path) to his younger sister Ani Medon, my friend Lama Ngodub Dorje and myself, according to the passed-down tradition of the vidyadharas, for one hundred days.
His Holiness not only showed me special kindness and gave me advice on the right livelihood of this and the next lives, but also, in 1992, after completing the hundred-day discourse on the thriyig of the Khandro Nyingthig, he gave me an old statue of Vajradhara, as a symbol of great blessing. I received the teachings of Dzogchen in general and particularly his own profound treasures, and his dagnang along with the empowerments, all blessed with profound aspirations. So, I am inexpressibly indebted to him.
I received the teachings on Jigme Lingpa’s rangdrel on Yonten Dzod, the commentaries on the Madhyamakavatara and the Chatushataka shastra, composed by Khenchen Ngagi Wangpo (also called Khenpo Ngaga or Ngagchung) and his autobiography from His Eminence Trulku Thubzang Rinpoche. I also had the opportunity to receive the teachings on Kunzang Thukyi Tilaka (Essence of the Perfect Heart) written by Khenchen Ngaga, when His Eminence was teaching to His Holiness Drubwang Rinpoche. He showed me utmost kindness by giving me the oral transmissions of threkchö, tögyal and Nyikai Yangyig (an explanation of both the practices), written by Khenpo Ngaga.
In 1980, when I was teaching in the Mysore Institute (Ngagyur Nyingma Institute at Namdroling Monastery), Khen Rinpoche Rinchen of Sakya was invited for three years. From him, I received the teachings on the chendrel of Abhidharma, four times in detail, and the chendrel of Drelpa Donsal composed by Khenpo Shenga, two times explicitly. He was the main disciple of Dragyab Khenpo Lodro who was the disciple of Khenpo Shenga. And also in the year 1983, when Khen Rinpoche Dazer came to Namdroling, I had the opportunity to receive teachings on the commentary to Jigme Lingpa’s Yonten Dzod, written by Sogpo Tendar; Tadrub Shenje (Discriminating Various Philosophies) and the commentary on prajnaparamita written by Bodpa Trulku (Dongag Tenpé Nyima).
The abovementioned is the history of how I studied various treatises with distinctive masters and how I received the teachings.
PT: From your experience, could you please say something on how you gave teachings on various treatises?
KNT: My experiences are no other than what I have said before. But mainly due to the kindness of my root guru, to whom I owe three incredible debts (for giving empowerments, oral transmissions and secret advice), and other spiritual masters, I came to know a little about the essence of sutra and tantra. So, based on my little knowledge, since the establishment of the Ngagyur Nyingma Institute in 1978, I took on the duty of teaching and looking after it for 22 years, with a genuine thought to benefit others.
I taught two to three classes every day. At that time, as per the wish of His Holiness Drubwang Rinpoche, I taught kyorjyong (classes for reviewing previous lessons) to Palyul Chogtrul Rinpoche till the sixth year in his residence. Likewise, I taught Indian commentaries like the chendrel of Abhidharma, Drelpa Donsal, the auto commentary of the Madhyamakavatara and the chyidon of Guhyagarbha called Dzode about eight times to a group of students consisting of tulkus like Karma Kuchen Rinpoche, Khentrul Gyangkhang Rinpoche, Rago Chogtrul Rinpoche and those khenpos who have graduated from the institute like Khenpo Wangchug Sonam, Khenpo Tsering Dorje, Nubri Khenpo Tashi Tsering, Khenpo Jigme Kalzang, Khenpo Katyayana, and so on.
I also taught the Odsal Nyingpo and the drelchen of Guhyagarbha called Chogchu Munsel explicitly two times. Similarly, I taught various treatises to Minling Khenchen and Minling Dungse Rinpoche, who is currently residing in Tibet, during their stay at Namdroling Monastery. Moreover, in 1987, when His Holiness Dilgo Khyentse Rinpoche was giving the oral transmissions on Mipham’s Kabum (the collected works of Mipham Rinpoche) and other teachings, according to His Holiness’ request, I taught the commentary on the wisdom chapter of the Bodhicharyavatara called Norbu Ketaka, written by Mipham Rinpoche, to an audience of Minling Dungse Rinpoche, Minling Khentrul Rinpoche, Namkhai Nyingpo Rinpoche, Garab Rinpoche, Gelong Methur and Lama Tenzin Chophel.
I taught Odsal Nyingpo and Dzodkyi Demig to Minling Khentrul and other students at Mindroling Monastery in India. I taught the rangdrel of the Madhyamakavatara to the college students at Gangteng in Phuentsoling [Bhutan]. After a few years I also taught Dzodkyi Demig and Chogchu Munsel at Gangteng Monastery [Bhutan] to Gangteng Rinpoche and other students.
At the Orgyen Dorje Den Dharma Centre [in Alameda, CA, USA], I taught Odsal Nyingpo, Chogchu Munsel, Tsigdon Rinpochei Dzod (Treasury of the Words and Meanings) and the thriyig of the Chetsun Nyingthig composed by Jamgon Kongtrul Rinpoche, to tulkus like Lingtrul Rinpoche, Drukpa Choegon Rinpoche, Tsoknyi Rinpoche, Sogyal Rinpoche and to about two hundred Westerners.
At Lerab Ling in France, I taught Dzodkyi Demid and the Threkchö Nyengyud of Khenchen Ngagi Wangpo.
Then in 1988, at Larung Gar in Tibet, according to the command of His Holiness Khenchen Jigme Phuntsog Rinpoche, I taught the chendrel on the root text of the Madhyamakavatara to an audience of khenpos and tulkus like Tulku Tenzin Gyatso, Tulku Lungtog, Khenpo Tsultrim Lodro, Khenpo Sodargye, Khenpo Sherab Zangpo, Khenpo Chime Rigzin, Khenpo Guru and others, explicitly for about a month. In 1992, I also taught Drelpa Donsel to them for about a month. In the year 2000, I taught Dzodkyi Demid to His Holiness Karma Kuchen and others at Palyul Institute [at the Palyul mother monastery in Tibet]. In 2014, I taught the explicit discourse on Sangdag Gongyen to khenpos, tulkus, lopons, and about 300 other students, organised by the Ngagyur Kama Tradition Preservation Association in Bodhgaya. At the end of that year, I taught Thri Yeshe Lama for forty days to an audience of about a hundred, consisting Drukpa Choegon Rinpoche, Tsoknyi Rinpoche, the retreatants of two retreat camps and other students from the West in Pharping, Nepal.
These are my experiences on giving teachings to others.
PT: Do you feel that the teaching and study methods in various Nyingma institutes are fine in general or do you find some room for improvements?
KNT: I don’t have anything special to comment on this because I don’t have any knowledge on the subjects and studying strategies in other institutes.
PT: For example, at the Ngagyur Nyingma Institute, there are subjects on the three sets of inner tantras in the seventh, eighth and ninth years, where one could study them to some extent. But if one looks from a larger scale at the Nyingma teachings, is it fine to consider this three-year study course as authentic? Or should one study beyond that? If so, what would that be? And could you please provide some names of important treatises for studying on the side?
KNT: Generally, when dividing the subjects on sutra and tantra, most of the tantric texts are allotted to the seventh, eighth and ninth levels. But they are just a small part of the tantras in general and three sets of inner tantras in particular, so, I don’t think that just by studying those, one can consider oneself to have studied the three sets of inner tantra in general. Therefore, one has to study other texts beyond that.
There are many important chyidon and drelchen on the Mahayoga tantras, whose teaching lineage has not declined. Among them the main treatises are Chogchu Munsel by Longchen Rabjam, which is considered to be according to Kham’s tradition, and Sangdag Gongyen, which is considered to be according to Zurpa’s tradition. These are very important and are the main texts that should be studied aside from one’s [primary] subjects.
If I say something about Dzogpachenpo, I don’t know whether the tantras of Dzogchen have the continuity of their teaching lineage but there are treatises like Thekchog Rinpochei Dzod (Jewel Treasury of the Supreme Vehicle) and Tsikdon Rinpochei Dzod, composed by Longchen Rabjam, who deciphered the teachings on Dzogpachenpo’s section called Yangsang Nyingthig (innermost secret heart essence) authentically by himself. These two treatises explicitly explain the tögyal path of Dzogpachenpo Yangsang Nyingthig.
Likewise, there are Choying Rinpochei Dzod (Jewel Treasury of the Dharmadhatu) and Neluk Rinpochei Dzod (Jewel Treasury of the Ultimate Nature) which mainly explain the threkchö path of Dzogpachenpo Yangsang Nyingthig. So, I have a feeling that at present, if one listens, analyses and practises these according to their meanings, then there are no others beyond that.
PT: These days, the doors of practising dharma like spiritual dance, performing rituals for averting obstacles and giving empowerments of long life are spread everywhere, which are the prized traditions. How do you feel about this?
KNT: Nowadays, one may have adopted such practices but one cannot say whether they are according to the Dharma or not. However, it seems to be a method of gathering disciples. But I don’t know whether it is good or bad.
PT: Nowadays, since the number of graduates has increased [from monastic institutions], can you please give us your opinion on the basic quality of their education and spiritual practices?
KNT: The education quality of most of the khenpos and lopons who have graduated from Namdroling Monastery is somewhat high. Not just the education quality of the nine-year course but also the teaching experience of them is up to the mark. However, one cannot say that the quality is the same for every graduate; some are poor.
In the case of spiritual practices, as the wish of His Holiness, there are the bumnga (five hundred thousand accumulations) for the preliminary stage, and the one-month retreats for tsalung and Dzogchen. Moreover, there are some khenpos and lopons who have received threkchö and tögyal teachings from distinctive masters and have practised on the side.
But it is very rare. For instance, if one looks from the actual practice point of view, most of them cannot be considered to be qualified. From another point, they don’t get enough time and most of them have not had the opportunity to receive the teachings on the actual practice. So, I don’t see any qualified examples at present but I hope that in the near future they will engage in listening, analysing and actual practice all together.
PT: Could you please say something from your life long experience on how to listen, analyse and do actual practice according to the stages of life.
KNT: When one matches these with the stages of life, at a young age, the most important parts are listening and analysing. And when one gradually ages, the actual practice should be the priority. In my case, at a young age, I placed more stress on receiving teachings on general treatises, and studying and analysing them.
Then when I began to get older, I stopped analysing general treatises, but rather studied and frequently analysed mainly the writings on Dzogpachenpo by Longchen Rabjam. I am thinking of spending the rest of my life trying my best to put the important points stated in those texts into practice.
I feel that it is better if one practises like this according to one’s age. Other than that, I don’t have any exceptional thing to say.
PT: Yearly, about five hundred khenpos and lopons in total are sent throughout India, and to Nepal, Bhutan and other places from the Ngagyur Nyingma Institute. So, do you have any particular view on their roles? And could you please mention their main duties?
KNT: The editorial committee has again asked me to give some advice to the teachers who have graduated from Namdroling Monastery. So, I will give some of my thoughts on this.
Generally, for me, the stages of receiving teachings from spiritual guides and analysing their meanings were mainly at the stage of being a student. His Holiness Drubwang Rinpoche frequently used to say that as a student, it is very important to have the right intention. Those words come to my mind all the time. So, the right intention generally, according to the Mahayana, need not even be mentioned that it is the great aspiration of bodhichitta. This should be aroused in the first place. On top of that, His Holiness said that when one is receiving teachings from one’s spiritual guide, one must particularly have the intention to greatly benefit the Buddhadharma and sentient beings. He would sometimes cite the example of Khenpo Nuden and Khenpo Jorden of the Kathok tradition, who were exceptionally famous. His Holiness had received teachings under their guidance. He said that Khenpo Nuden was far more learned than Khenpo Jorden not just generally, but also in sutra, tantra and all the treatises.
But in benefitting the Dharma and sentient beings, Khenpo Jorden was far better than Khenpo Nuden. His Holiness said that the reason behind that was as mentioned in the texts and also heard from the learned, that generally one’s beneficial activities depend on the greatness of one’s intention. So, from one point of view, it depends on the greatness of one’s intention and from the other point, it depends on the gentleness of one’s nature. One’s physical characteristics and the way of speaking cannot define one’s nature. It is mainly one’s good thoughts and intentions that ultimately define it. So, His Holiness used to say that if the two Kathok khenpos were compared based on their nature, then Khenpo Jorden was far better.
It is like I said: one’s nature is neither defined by one’s physical characteristics nor by one’s way of talking. A good nature is mainly defined by one’s good thoughts and intentions. So, it is said that Khenpo Jorden greatly benefitted others because he was so gentle in nature. Therefore, it mainly depends upon one’s thoughts and intentions. So, in our classes, we mainly teach, first and foremost, to arouse a good intention, not just once but all the time as it is said to be very important. Then, in the classes, it is said that one must have devotion and respect to every teacher. And the reason behind that is said to be because it is easier to understand a teaching, and also one’s understanding becomes broad and deep, if the strength of one’s devotion and respect to the teacher is immense. His Holiness also used to cite an example for this:
The previous Drubwang Rinpoche [Rigzin] Palchen Düpa was learning tsa-cham (root spiritual dance) from a topho of Palyul monastery, who was generally illiterate, did all the work in and out of monastery, and provided services for the monks during puja. It is said that he faced great difficulty in learning the dance. He thought that normally he easily got whatever was the subject but he faced utmost difficulty in picking it up when learning tsa-cham. So, he thought about the reason behind this and said that it was because his teacher was the topho of Palyul monastery and he had regarded him just as a worker rather than having devotion and respect for him as a teacher.
His Holiness used to say this time and again. It need not be scrutinized whether the story is real or just a tale but it was what His Holiness particularly used to stress, saying that whoever the teacher might be, one’s understanding of a subject becomes better depending on the greatness of one’s devotion and respect for the teacher.
Therefore, even at the beginning of the semester in our institute, before starting classes, we have the tradition of students prostrating to their teachers. But there were incidents when some good students appointed as the teachers for kyorjong (review classes), called kyorpon, were not provided with any special seat but just a soft cushion when teaching. Moreover, the students didn’t prostrate before them as they felt that they were the same. His Holiness came to know about this and later he said that even in kyorjong, whosoever may be the student, one must make prostrations to the kyorpons before starting the class and should respect them. They might be following this nowadays too. The tradition of prostrating before kyorpons in the review classes probably started after the command of His Holiness. Among the students receiving teaching, sometimes there are tulkus too. Even then, His Holiness used to say that, be it a khenpo or tulku, whosoever one may be, one must not think that one is tulku or that one has higher status, but instead, one must prostate and revere one’s teacher, even if one is a tulku of great fame, a khenpo or any other. So, while receiving teaching, be it from a khenpo or kyorpon, some of them may be more learned and it can also be possible that some of them may be less learned than oneself, but in brief, after having a teacher-student relation, it is very important to revere them. So, you respect them. And if you do so, you will accumulate merit and your understanding of the teachings will improve. Even in the eyes of other people, they don’t take it as a negative action or as a bad attitude for prostrating and revering one’s teacher; instead, it is considered to be the act of a gentleman.
In the Vinaya, it is said that it is not appropriate for the senior monks to prostrate before the juniors. This is not because they commit non-virtue by doing that but those junior monks cannot withstand the reverence showed by the senior monks. It is also said that demerit falls on the juniors and their merit degenerates. So, in the Vinaya, it is said to be mainly based on the order of reverence. But the ones making prostration accumulate merit and develop good character, so this is not considered to be an act of demerit or a bad attitude either spiritually and in the worldly sense. Therefore, I feel that it is very important to have a good attitude physically, when talking, and simultaneously to have good thoughts, when receiving teachings.
In the future, after completing one’s course, a day will come when one has to look after students. So, depending on the intensity of one’s devotion and respect to one’s teachers, the good physical attitude, way of talking and good intentions that one has developed in the classes, in future, one’s students will also be relatively the same due to cause and effect. This is a very important point.
When one completes one’s study or course, this is not the actual end of study, if one hasn’t reached the place of the omniscient one, where one doesn’t need to practice listening, analysing and actualizing anymore. But temporarily, one graduates from a course. So, one must be able to teach what one has understood and learned for years. When one is teaching, there is a thing called the “eight worldly concerns” but out of those, one mostly might want to gain profit, be popular and earn respect. Whatever it may be, one’s thoughts must not be swept away by the eight worldly concerns. It is very difficult for an ordinary person to completely uproot thoughts about them, but one must do one’s best in abstaining from them and on top of that, if one intensifies the thought of benefitting the Dharma and sentient beings, then the students will also be greatly benefitted.
If one does so accordingly, one’s intention becomes good and also the actions with that intention become according to the undeceiving words and meanings expressed by the Buddha and other noble beings. Therefore, it is of extreme benefit and one cannot find anything more beneficial than that. But, if one speaks dharmic teachings just from one’s mouth and gives away one’s thoughts to the eight worldly concerns when one is listening, teaching or even when one is in retreat and nyendrub (accumulation of dharani mantras), it just appears to be spiritual but in fact it doesn’t correspond with the dharma at all. Then, the Dharma just becomes a method of acquiring high titles. So, it just seems to be like an act of Dharma but in reality, due to wrong intentions, it surely becomes an act of misuse.
Therefore, there is no other deed that is worse than that. Generally, mundane deeds and particularly the acts of killing, stealing and adultery are considered to be naturally great non-virtue but this is greater, if one doesn’t practice according to the Dharma and misuses it. Some teachers, when teaching, misinterpret the meaning without proper understanding. Even that becomes a misuse. Misuse can be classified into two. One is misinterpreting the meaning without understanding it and the other is the misuse of dharma with wrong intentions even after understanding the meaning. They are alike in being misuse and cannot be differentiated into good or bad. One becomes a misuse by not understanding the meaning and the other by wrong intentions even after understanding it. From these two, I feel that the one which is committed even after understanding the meaning of Dharma is a greater sin. We consider these misuses of Dharma as a sin, even from the general point of view of cause and effect, and it is said to be the greatest seed of suffering. It is also said in the Uttaratantra that the sin of misinterpreting the meaning of Dharma is much heavier than that of killing hundreds of beings.
There is a saying of Khenpo Shenga that if he were to choose between a person who pretends to be a Dharma practitioner by misinterpreting the Dharma and an old hunter who spent his entire life by killing animals, he would prefer the latter. The reason behind that is, though the old hunter, who has spent his whole life killing animals, has apparently committed a great sin and would be considered to be a great sinner, the sin of misinterpreting the Dharma is greater even than that of the old hunter. So, he said that he would prefer the old hunter.
Therefore, whatever teachings one has learned, be they sutra or tantra, a day will come when one will have to spread them to suitable students and one will have to look after those students. At that time, for example, the teachings on sutra can be taught randomly but in the case of tantra, one need not look at whether the teaching is helpful to the student or not; instead, one must scrutinize whether the student is fit to receive the teachings. If so, only then is he to be bestowed the ripening empowerments in the first place. Even when bestowing the empowerments, it is not mentioned anywhere that everybody can receive them; instead, most of the secret tantric teachings are only given to the ones who are fit to receive them. For example, in case of the Nyingthig Yabzhi, it is said that the number of students receiving this teaching cannot exceed seven. So, there is a tradition of secretly giving teachings to a small number of people who are suitable.
According to one story that’s been told, in ancient days Vimalamitra gave ordinary teachings to many people but the extraordinary teachings of Dzogchen were only given to five disciples secretly and there is no such case that depicts teaching to more than five.
In the case of Guru Padmasambhava, his most qualified disciple was Dakini Yeshe Tsogyal. He gave the Dzogchen teachings exclusively to her. So, if one looks at these stories, it is clear that it is not allowed to spread secret tantric teachings freely. To spread them in a carefree way means to give secret teachings to many audiences; other than that there is nothing that can be pinpointed as spreading them in a carefree way.
So, first and foremost, one should examine whether the students are fit to receive the teachings or not. Even if they are qualified, the teachings should only be given to a small number of disciples who are absolutely sure to practise. Only then is the teaching given according to the ancient tradition of the vidhyadharas’ lineage. Other than that, no texts of tantra or sacred advice say that every disciple one encounters should be given the teaching.
Therefore, when one is teaching, one should teach according to the dharma. This means in the way that the ancient buddhas and aryas (noble beings) practised before. It is like the saying, “All acts are just mimicry, and one is a professional if one is good at mimicking.” So, we must spread the dharma by copying from the deeds of the ancient lamas. Keeping these things in mind, if one spreads the teaching of what one knows about the Dharma to one’s disciples, then it is said that the worldly merit accumulated from this is unfathomable and beyond any scale of measurement. It is also said that there is no other worldly merit greater than this.
Therefore, if one feels that one has to accumulate great merit, there is no source of accumulation greater than giving Dharma teachings to qualified disciples according to the Dharma. When one has the ability, power and favourable conditions to accumulate great merit, it is very important to bring it into action and utilize it. There is the example of a person searching for water in an ox’s hoofprint, leaving the ocean aside. Likewise, some people, who don’t know anything or understand the vast meaning of the Dharma, tend to neglect the potential, ability and the source of great merit. Instead they make prostrations, circumambulate around religious objects, build religious idols, publish Dharma books, build stupas, make offerings and indulge in the act of generosity in order to accumulate merit.
I am not saying that these deeds do not accumulate worldly merit but they cannot yield merit as great as that of the merit accumulated by teaching the Dharma. These are the methods of accumulating merit for those who don’t have the capacity and ability to teach Dharma as they don’t have other options. For those who are learned, who have the ability and are endowed with favourable conditions, it is best for them to engage in teaching the Dharma in order to accumulate merit. So, generally, this is our duty.
In my opinion, we Tibetans became refugees in foreign countries, and it has been more than fifty years since then. There are people who went into exile because they could not bear the danger of the degeneration of the Buddhadharma in general and as the saying goes, the teaching where one’s flower of fortune falls on, this is one’s tradition of Dharma in particular. I am not saying that all the refugees are like that but those noble Dharma-holders went into exile for this reason.
His Holiness Penor Rinpoche also went to a foreign country as a refugee for this reason. Therefore, in around 1960, right after reaching India, there is a story of him working very hard, only for the cause of the Dharma. For example, he first reached Balingpur in Assam, which was the camp for all the Tibetan refugees. Even when he was staying there, he routinely organized pujas on the days of the waxing and waning periods of the moon and the tenth days of the Tibetan calendar. He also organized one hundred million recitations of mantras.
After that, he went to Bylakuppe and stayed in a hut in the first camp. Even there, on the occasions of the waxing and waning moon and on the tenth days of the Tibetan calendar, he used to request Thritso Khenpo Jamyang Palden of Sakya to give teachings. There was only a small number of students at that time. He made the younger ones receive the teachings. So, he started the continuum of teaching approximately from the year 1962.
It was due to the noble Dharma-holders’ genuine thought of undegenerating service to beings that they shouldered the responsibility of protecting and spreading the Dharma. If not, every ordinary man just thinks about his own supply of food and clothes. At that time also, ordinary people didn’t have the time to consider the service of teaching and practising the Dharma in general and the ‘three principles of the vinaya’ in particular, as all of them were experiencing great trouble. But, His Holiness established a base for teaching and studying at that time.
In the year 1963, he started the foundation of Namdroling Monastery but it took several years to complete as he faced financial problems. It was started in 1963 and I heard that Thritso Khenpo gave teachings at that time. From what I remember, Nyoshul Khen Rinpoche Jamyang Dorje was residing at the monastery. He was teaching daily to about ten students. I don’t know about the subjects he was teaching but I heard that it was prajnaparamita.
So, by overcoming many hardships, His Holiness established the continuum of teaching like this. After that, Khen Rinpoche Pema Sherab came to the monastery. That was the time when I was starting to learn. He kindly taught us the dos and don’ts of the refuge vow, Sumchupa, Tagjugpa, and short treatises. Then came Khenpo Khedrub of Sakya, who taught us for more than three years.
In brief, our institute was established in 1978. Even before that, he had the thought of establishing an institute and he went through a series of hard challenges to do so. In 1978, Khen Rinpoche Tsondru came to our monastery and inaugurated the institute. It has been more than three decades since its establishment. It has been developing yearly till now. The monastery has been developing in the outer field of economy and inner field of the number of students and quality of education. It is like I said, it has been showing the signs of developments with probably zero deterioration. It has been more than eight years since our Holiness passed away but even after that, no sign of deterioration has occurred.
Therefore, those who have graduated from this institute, be they higher title holders like tulku, khenpo or lopon, if you have an unwavering devotion and [unbroken] samaya and the feeling that he is your lama forever, it doesn’t matter whether he is physically present or not, but his activity is still alive and his main legacy is our institute. So, it is the duty of every disciple to continue service to one’s master.
As an example, in the ancient days, the Buddha actually came to this world, turned the ‘three wheels of the Dharma’, and taught other teachings and finally showed us the act of entering nirvana at about eighty. After he passed away, his disciples in general, like ‘the seven successors entrusted with the Dharma’ and other noble beings, continued the legacy of the Buddha by teaching.
So, the benevolent activities of Lord Buddha have flourished till now. It doesn’t matter whether he is physically present or not but his main legacy for beings is the Dharma teachings and these have been present without impairments till now. The disciples were the factors in maintaining the legacy. Had they not taken the responsibility, then after the Buddha had passed away, his teachings would have probably diminished and his legacy would have vanished. Likewise, corresponding to the story, His Holiness, withstanding great hardships in a foreign country, starting from the day he came into exile, mainly stressed teaching and practising side by side. The continuum of his legacy is still alive to this day and it is mainly due to the responsibility shouldered by all the tulkus, khenpos and lopons who have graduated from the institute of Namdroling Monastery.
In the future, it is in the hands of spiritual teachers like the khenpos, lopons and tulkus who have graduated from this institute to continue the legacy of His Holiness. So, whomsoever one may be, they must stress this responsibility, thinking that it is their own duty. I feel that it is the major responsibility of every one of us to provide services, be it in the institute in Mysore, in other monasteries or in foreign countries, with an intention to continue the legacy of His Holiness without deterioration.
If we take this responsibility, it will naturally yield great merit and will provide unsurpassable causes for achieving the bhumis and the path of realization. It is not like those who opt for self-liberation in the first place and go for retreats and nyendrub but instead, there is no other method greater than this in accumulating the ‘easily-ripening’ merit, achieving the bhumis and the path of realization. I always feel like this.
According to what the Editorial Committee has asked me, I feel that these are most important points of advice for those who have graduated from this institute. So, I request all of you to keep these in your heart and would like to conclude here. Thank you.
PT: At last, with lotus-like folded hands (a symbol of devotion and respect), we would like to thank you, noble Khenchen, from the depth of our hearts for accepting this question and answer session with great kindness. And we would like to offer our sincere prayers for your long life and may your legacy spread far abroad. Thank you very much!
Transcribed and translated by the Ngagyur Rigzod Editorial Committee
Note: Khenchen reviewed the original transcript twice before it was translated.
