Biography

seek refugee and prostrate at the feet of all my kind root gurus and the supreme peaceful and wrathful Manjusri union! I pray that I always remain inseparable from you for all my successive lifetimes!

It was during new year of the Wood Pig of the 17th Rabjung Year Cycle, that the great scholar and a long spiritual companion Yonten Gyatso, visited me at my residence to convey greetings on the occasion. He presented me with the first volume of his work titled DGe ldan Chos ’byung gser gyi mchod sdong ’bar ba (Blazing Golden Stupa: Religious History of Gelug Tradition) and a ceremonial scarf, and requested me to write an account of my present dharma center and myself to be included as a supplement in his religious history. I accepted this wonderful offer considering it to be supremely auspicious.

However later when I thought about it carefully, I realized that although it was not very difficult to write an account of the dharma center but to write an autobiography worthwhile to be published in the religious history was not so easy. As the second Buddha, Tsongkhapa said, “First listen as much as possible,
Then master the canons,
Finally engage in practice day and night,
Dedicate all these for the spread of the Dharma”.
The great Fifth Dalai Lama said,
“Wonderful pure autobiographies follow the religious precepts,
Courageously engage in the deeds of magnificent bodhisattvas,
Strive to realize the supreme bliss and emptiness,
And become the object of homage by the upholders of Dharma”.
According to Je Gungthangpa Chenpo,
“Conquer peacefully with sravaka’s deeds externally,
Internally, be perfect in the two-stage yoga,
Tread on the noble path of sutra and tantra without mistake”.

Such qualities are required for a great autobiography. However my life lacks even a tiny fraction of such qualities. It would be like helping adorn the offspring of a mule which is not possible since a mule cannot give birth. Still, mindful of that fact that one can best one’s own experiences, I remembered what the glorious Arya Nagarjuna said,
“Not only samsaric beings,
lack any point of beginning,
…All the phenomena also,
Do not have a point of beginning”.

As said, all the composites in general and even one’s own cognition have no beginning. Since the beginningless rebirth, we have not realized control over mind, and thus there is this unceasing wheel of cyclic existence that is always in motion. Even in this life also, as Je Gungthangpa said,
“Received the Buddha’s teaching that can bestow freedom,
Surrounded by qualified masters and dharma friends,
Such an auspicious meeting of all such conditions!”
Although such difficult gathering of abundant good conditions have come about,
“The habitual tendency of wrong thinking is like a paper scroll

******************

My mind overpowered primarily by the influence of self-grasping and mental afflictions, my body, speech and mind compete amongst one another to accumulate all the contaminated actions in general and especially bad actions result in continuous karmic results leading to birth in the lower realms. This is the main feature of my life history. It is not proper to describe such an ordinary person going about in the cyclic existence here. Even if a rough account of his life is written honestly, it is as Chusang Lama Je Yeshi Gyatso said,

“Although when recognizing a reincarnation, they seem like they possess some intelligence, but when disgrace their predecessors, one is disappointed from the heart”.
Such a state of affair will definitely result if I write an autobiography. Therefore feeling that the hopes of insetting jewels in the precious religious history could not be fulfilled, the work remained delayed.
Nevertheless, due to repeated request, both verbal and written communication, by the great scholar, I had no option but to do. As Santideva said,
Just as a flash of lightning lightens everything around,
When the night is pitch dark,
Similarly by the power of Buddha,
There might result some fortunate and intelligent beings”.

To conquer myself, a poor being wandering around in the cyclic existence, by the Buddhas of the three times, by the kindness of my great and kind teachers, I have been able to accumulate some spiritual activities which are as rare as stars during daylight. To fulfill the wishes of the great scholar, and especially, as Tsongkhapa said,
“For powerful merits collected with less effort,
Admirations should be showered for such virtuous deeds,
Especially for merits accumulated in the past,
If one feels very joyous without pride,
Then the past virtues will increase”.
To fulfill this saying of Tsongkhapa,
“Seeing many other needs also,
It is better if you, mind, feels happy”.
I am writing this down to lay the basis for following my own meritorious deeds.

In one of my previous lives, by the power of my teachers and protectors, on the basis of pure discipline, aggregates for the attainment of a well-endowed human existence, and helped by the practice of the six perfections, and by the power of pure aspiration, what I can tell about my family lineage is. Dagpo Lama Rinpoche Jampel Lhundup Gyatso had one elder brother and sister. The sister married with a person from Kongpo Drumey Tengkhar and had three children namely daughter Tsering Zompa, elder son Dorje Tsering and the youngest Tsering Dhondup. The youngest son, Tsering Dhondup, later became my father. As for my mother, Phuntsok Norbu, she is from a family of Phuntsok Norbu of Mawok Goram of upper Kong, who married a niece of the Thirteenth Dalai Lama’s father. They had four sons and one daughter named Tsering Dolma, who was my mother.

With regard to my birthplace, I was born at a place at triangular enclave of a place called Nang, in lower Dagpo, upper Kongpo in U-Tsang, one of the three provinces of Tibet known as the Province of Noble Dharma. My father and mother were working on the biggest estate called Migyur Rapten at Nangzong, Yabshi Langdun family of the Thirteenth Dalai Lama. I was born on the 30th day of the 12th Hor month in 1932, Male Water Monkey year in the region of Dopa Gangli or as it was known in the local dialect. When I was born, I was found to be covered in a balloon-like film. My mother was said to have wailed, “My child has no body organs” when she saw me. My father then removed the film with a white silk cloth and saw a child when the film was removed completely. That child was I.

**************************

Before I was born, during one of his visit, protector Ngamshod Gyalchen Karma Thinley of Bamrim Chode monastery coming through the oracle prophesied, “The child in the womb is due to the request I made to my tutelary deity Sri Cakrasamvara Buddha by kneeling down to him at Dagpa Shel hill of Tsari, the most excellent of holy site. This child is the reincarnation of the former Lama Rinpoche”. To describe more about this, the Dagpo Lama Rinpoche was born in 1845, Wood Snake year of the 14th Rabjung year cycle, and passed away in 1919, Earth Sheep year. His elder cousin Dorje Tsering and his wife Karma gave birth to an extraordinary child. Another son was born to Tsultrim, the personal steward of the former Dagpo Rinpoche. The names of the two boys were sent to the Thirteenth Dalai Lama, and the son of Dorje Tsering was chosen. However, due to various deceitful activities by the steward, the child remained without any recognition.

During one of the audience given to Dagpo House of Sera Je monastery, His Holiness the Dalai Lama said to the heads of Dagpo House, “If you need, I can give you a good lama” and offered the young lama to Dagpo House. However, as if due to the magic of the protectors of the monastery, he could not stay for long in Sera. He returned and lived in our house since there was already the living room of the former Lama Rinpoche. Later on, when he caught chicken pox, my father who worked in Lhasa for the Yabshi Langdun family would return home during vacation. The young rinpoche would always wait for uncle, my father, to return home anxiously. Once when he was saying that uncle has still not returned, my father arrived from Lhasa at that very moment. He would then go to meet rinpoche and rinpoche would become very pleased. He would say, “Uncle, it is very good of you to come today. I have been waiting for you”. Then he would open a cup in which he had kept three dried apricots which is called che ler in our local dialect and say, “These I have kept for you, uncle”. However, when he looked inside, he finds two of the apricots rotten, and so he offers the fresh one to uncle and asked him to eat on the spot. Then he said, “Now it is good” and showed expression of satisfaction.

In that evening or in the next morning, Rinpoche had passed away.

Then in 1928, Earth Dragon year, a unique child named Jampel Tenzin was born to uncle Dorje Tsering and his wife Karma. As said above, in 1932, Water Monkey year, I was born. At that time, the lama officials and members from the Bamchos Labrang submitted the names of Jampel Tenzin, myself, and two other boys from our clan to the Thirteenth Dalai Lama as nominees for the reincarnation of the former Lama Rinpoche. His Holiness said, “If you accept what I say, then the son of the father Tsering Dhondup and mother Dolma Tsering of Nangzong is the most appropriate”. His Holiness the Dalai Lama gave his recognition to me and gave me the name Thupten Lhundup Chokyi Nyima.

The former Dagpo Lama Rinpoche Lobsang Jampel Lhundup Gyatso, belonged to an illustrious lineage of bodhisattva Sadaprarudita, Dharmakirti of Suvarnadvipa, Je Marpa Lotsawa, Drubwang Longdol Lama, and so forth. Further, considering all his achievements and activities, he was an undisputed great master beyond anyone’s imagination. By a strange power of fate, I was born as reincarnation of this great lama.

As Je Gungthangpa said,
“In short, looking at the flawless teachings of Buddha,
The teachings and deeds of past great masters,
Cyclic existence and its transcendence, and virtues and flaws,
I feel depressed when look at my own mind”.
In the words of reverend spiritual father Dechen Nyingpo,
“If one was born as the stubborn logician,
Even the Buddha cannot conquer him”.
Milarepa once remarked,
“A hard wood or a rigid horn can be bent a little. However a strong mind cannot be changed”.

*******************************

My mind is more stubborn than that of savages. It is disorderly, and is like a lion whose body is fully infested with insects. Generally reincarnations should either have the same nature of mind as that of his predecessor, or even if the nature of mind is different, out of the need of the circumstance, the reincarnation should uphold the name of his predecessor and serve the cause of Buddhism and sentient beings. He could also be one of the lama disciple of the predecessor, or one who shared food and clothing with the predecessor earlier. There are also lamas who were powerful, indulged in both good and bad deeds, and not having done a single act of truth and therefore being born as reincarnation of the black forces. Now from all the above, let alone being the reincarnation of the same nature of mind, I cannot even hope to be the reincarnation of one of the better disciples of the predecessor. Nevertheless, having relationship with my former lama in foods and clothes, and as per the verse of Tagphu Rinpoche Lobsang Chokyi Wangchuk’s autobiography as well, I can claim to have been blessed by his name.

Another popular reincarnation, not among the above three candidates, was born in Kongpo. He was admitted in Dagpo monastery and was two year’s my senior in class. Although I do not know the exact date of his birth, he passed away in 1959, Iron Horse year. In short, of the popular tulkus at the time in the region, only I am still living.

After that, I was admitted to my predecessor’s monasteries like Kadam Bamrim Chokor Lhunpo of lower Dagpo, and then in Dungkar Ganden Lhatse monastery of upper Kongpo. Owing to my parents’ kindness and arrangement, everything went with success. The acting master teacher of Bamrim monastery Lobsang Jampa Rinpoche, the reincarnation of the great master Ngawang Jampa, the ex-abbot of Dagpo monastery who shared the same residence with my predecessor Jampel Lhundup Rinpoche, arranged my learning of the letters on an auspicious day. On the actual day, the master teacher Kalsang, attendant of my predecessor, and chant master at the monastery started teaching the Tibetan alphabets and gradually the liturgical recitations. I am very grateful to my master who taught me how to conduct myself daily like a good father teaches his son and drove my mind to the direction of Dharma.

As I reached the age of nine, my noble father took me to Lhasa to receive the audience of the two famous Jowo images and other holy images in Potala palace, and to visit various monasteries in and around Lhasa. I obtained the fortunate opportunity to receive the audience of Kyabje Phabongka. My attendant and my father together prayed for my long life and so he kindly composed a prayer for my longevity as well. I have mentioned about this in my autobiography supplement at page no 213. After that, I sought lay vows of the five fundamental precepts, a renunciate’s vows and finally the novice monk’s vows from Phurchog Yongzin Chogtrul Rinpoche.

In 1941, Iron Snake year, I got the wonderful opportunity to attend during the Jamgon Tenpai Dronmey Kyabchog Dechen Nyingpo’s teaching on the Stages of the path to enlightenment at Dagpo monastery. (In the gSer gi mchod sdong ’bar ba, it is written Lobsang Thutop, ex-abbot of Dagpo monastery. This is wrong and corrected here.) That year, the river flooded a lot, and I could go and attend the beginning part of the teachings. By the time I arrived, the teachings had already started two or three days ago. Lama Rinpoche told me that it was important to receive Stages of the path to enlightenment teachings in full and specially gave me transmission of the Songs of spiritual realization tradition of the stages of the path to enlightenment. That was the first time I had ever tasted the nectar of Stages of the path to enlightenment teachings, which is the perfect medicine to relieve all the problems of this four realms and to achieve all the merits and fortunes spontaneously without effort. Rinpoche also gave teachings on Tsongkhapa’s detailed dMigs brtse ma’i rnal ’byor (Aiming at loving kindness) prayer and the remaining part of the Stages of the path to enlightenment.

Further, Lama Rinpoche instructed me to receive explanation on the Stages of the path to enlightenment – Manjusri’s Oral Instruction from Je Ngawang Lodoe, an ex-Abbot of Dagpo monastery, for the auspicious beginning to open the door for merit accumulations. When I was about to leave, he offered me an image of Buddha Amitayus made from gold and copper, a Stages of the path to enlightenment text, a vajra and a bell, the blessed representatives of body, speech and mind of the Buddha. I owe him infinite gratitude for his prayers for successful completion of my hearing, contemplation and practice of religious studies.

Accordingly, in 1942, Female Water Sheep year, from the master of Dagpo region, Ngawang Lodoe Pal Sangpo, I received an extensive explanation on Stages of the path to enlightenment – Manjusri’s oral instruction completely at the monastery. As prophesied by the monastery’s protector Ngamshod Gyalchen, the auspiciousness and collection of merit that could result if I visited Radreng monastery, the origin of the Kadampa tradition, before I made way towards Dagpo monastery to learn dialectics. So in 1944, Wood Monkey year, I first went to Tradug in Yarlung, then to Samye, in Lhasa and finally, in the ninth Tibetan month, I arrived at Radreng, where I made offerings at all the sacred shrines. I went to meet Reting Rinpoche at his palace. He said, “Your predecessor was very kind to me. I was very poor during my childhood. Dagpo Lama Rinpoche visited me at my birthplace, comforted my parents, and offered them many gifts. He told them not to feel sad and that soon they would find happy themselves in place where melodious birds sing. He told them to keep me clean. Soon, a search team from Radreng Labrang came to my house. That was the prediction of the Lama Rinpoche”. Reting Rinpoche also told me to ask him for anything I wanted and asked us to stay at his Labrang. However, I did not shift my residence and lived at my previous residence. After that, I came back to my monastery through Lhasa. In brief, during my stay at Bam monastery from 1939, Earth Rabbit year to 1944, Wood Monkey year, I successfully completed learning all the monastery’s unique rituals and practices such as chanting, performing rituals, reciting liturgies etc.

After that, before I went to join Dagpo monastery, I memorized the Ornament of Clear Realization (mNgon rtogs rgyan) as a preparation. I invited the great master Lobsang Rigzin Pal Sangpo to Bamcho Labrang to become my tutor. In 1945, Wood Bird year, I was admitted to Dagpo Ganden Shedrup Nampar Gyalwailing. On the occasion of my admission, my parents made offerings to the monk assembly. I started my religious study from the first stage of elementary class in reasoning and gradually stepped up to advanced class. My long-term dharma friend Thupten Phuntsok also sought admission to the monastery and we have been together since then. I thoroughly passed the various exams conducted for all the different levels of classes that I went through. In 1947, Fire Pig year, when all the members of our monastery went to Lhasa to perform obstacle remove prayers for His Holiness the Dalai Lama, they did on the Lhabab Duchen (Sakyamuni’s Descent to Earth) festival. It was during that time that I obtained an excellent opportunity to see His Holiness the Dalai Lama for the first time. We the members of our monastery received empowerment of Avalokiteshvara from Yongzin Trijang Dorje Chang at Zhide monastery. That was the first time to taste the nectar of teachings from the great lama. During his teaching, although I was sitting amongst the monks, he called me up and allowed me to sit somewhere near his throne. For me, this marked the beginning of sign that he would lovingly accept me as his disciple in chain of my future life.

In 1948, Earth Bird year, our Dratsang Rinpoche, introduced me to the great master Lobsang Phulchung, as my scripture master. I received explanation on texts from him. I then successfully passed the examination of the first and second year in memorization and debate as per the traditional system followed by the monastery. Then according to the syllabus adopted by the monastery itself, I thoroughly memorized the text of Kunkhen Jigmey Wangpo’s Precious Garland of Tenets (Grub mtha’ rin chen phreng ba) and so forth. Towards the end of the fifth Tibetan month of the Earth Ox year, 1949, before the monks of our monastery go for summer retreat to a unique sacred place near Machig Labdron’s meditation cave near a place called Tashi Dingkha below Wode Gungyal mounatin, we organized a five-day long religious session. During that time, classes were often mixed together and one had to engage in many thesis defending. During one thesis defending on an evening, I was debating with an enthusiastic student from the Madhyamika class on a difficult point on the tenets. I debated by reciting quotation from the Precious Garland and defeated him. On the next evening, I again debated by quoting from the same texts and the opponent lost. As Je Gungthangpa said,

“And big lamas like the clay images on the row of offerings”
Henceforth, I, a little lama, did not remain silent at all the defending of position sessions.

In 1950, Iron Tiger year, during my fourth class memorization test, I memorized about 300 pages from the paramitas texts of Je Jampa Tenpa and Dagnyag Rigpai Raldi as required. During the debate test, I debated from the difficult points from the fourth chapter and the performance was little better than the year before.

After that, I received the empowerment of Solitary Hero Bhairava from Kyabchok Dorje Chang Chenpo, an ex-abbot of Dingung monastery. As the main disciple, he also gave the secret substances (gsang rdzas) to me. During the preliminary and actual ceremonies, he gave us teachings by quoting extensively from various sutras and tantras commentaries. My feeling for this present life remained still and the hundred different tastes of noble teachings dissolved in my mind. I also received the explanation on the Stages of the path to enlightenment-A Swift Path (Myur lam dkar khrid) from Je Dhonyo Khedup with the monks of the Dagpo monastery and by many lays and monks from various corners. During my autumn session, I was promoted to the Madhyamika class.

In 1951, Iron Rabbit year, I memorized 270 pages of the chapter on local consequence series of Madhyamika for my memorization test and debated on the Two Selflessness Realization for my debate test. The following year, in 1952, Water Dragon year, in addition to memorization of monastery’s textbook, I recited completely the Drang nges legs bshad snying po (Essential elegant sayings on the interpretive and definitive meaning). For my debate test, I debated from the point of view of the chapter on consequence refutation of Madhyamika.

In 1953, Water Snake year, for my memorization test in upper Madhyamika class, I memorized nearly 100 pages from the sTong thun kal bzang mig ’byed (Illuminating the 1000 Topics) of Khedup Je. For the debate test, the topic was probably the Chu ’bab chapter. I don’t remember exactly. After summer retreat of that year, I went to Kongpo for vacation during which I went for pilgrimage to an important holy place called Puri where I stayed in meditation on my single consort-less tutelary deity, and was able to engage in excellent meritorious deeds. During the autumn religious session, I was promoted to the vinaya class. In that year, from the usual monastic textbook, I memorized ten pages as an auspicious beginning. From then onwards till the attainment of a Geshe degree, one does not have to do any memorization test. However, one had to perform two debates every year. For that, I memorized Kunkhyen Lama’s Grub mtha’ rtsa ba (Root Text on Tenets), chapter 19 upward of Ornament of the Sutras and the first and second chapter of ’Grel pa don gsal (The clear meaning commentary).

When I was in the intermediate stage of the Madhyamika class, my master Lobsang Rinzin had received the geshe degree and gone to Gyume monastery the next year and was staying in Lhasa at the time. He sent a letter to me saying that according to the rules of the monastery, wherever a teacher may stay, a disciple can take leave during the summer retreat and spend time with his master. He further informed me that I should also visit him and receive canon explanation and other teachings from many great knowledgeable masters living there. He said he would make all the arrangements for my lodging and other necessities. I felt very glad and went to Lhasa during the fifth month of Wood Horse year, 1954. However, my master had left for Dagpo for his mother’s funeral. However, he had arranged for my stay in Lhasa. During that time, I got an audience of His Holiness the Dalai Lama on his departure for China visit. I was filled with a feeling of sadness to see His Holiness the Dalai Lama and Panchen Lama leaving for a distant place but also felt happy as I was able to come to Lhasa and get the opportunity to study. I approached Kyabchok Dagri Dorjechang Chenpo and requested him to allow me to attend during all the teaching sessions and he gladly accepted me. I attended the teachings whenever there were teachings and I sought explanation on texts like Commentary on valid cognition from the great master Jamyang Phuntshok, the Lharampa geshe degree from Tashi Gomang, the source of billions of learned masters, when there was no teachings. I have also written the list of teachings and empowerments I received from Dagri Dorjechang.

In the eighth month, I went back to my monastery. I was promoted to the second Vinaya class. Based on the vinaya, I did comparative study on about fourteen different commentaries on interpretive and definitive meaning. In late fifth Tibetan month of the Wood Sheep year, 1955, the monks of Dagpo monastery went to Lhasa to receive full ordination vows from His Holiness the Dalai Lama. At that time, I approached His Holiness’s tutor Yongzin Trijang Rinpoche and told him that I would like spend few years in central Tibet for the furtherance of my study and for receiving teachings, and asked for his consent and also asked whether I should consult His Holiness the Dalai Lama for advice. He instructed me that it will be very good for my future and present if I did as I want and that it would be most appropriate to consult HH the Dalai Lama. Then accordingly, I approached His Holiness the Dalai Lama and informed him on the matter that I would like to attend teachings and study at Gomang College, Drepung monastery without officially joining it. He told me that it was good to do so and wished me good luck and that he would pray for my success in achieving my wishes. Therefore, I owe his Holiness the Dalai Lama unlimited gratitude.

After that, I consulted Kyabje Trijang Rinpoche about who I should seek as my master. He wrote the names of three geshes on three pieces of paper and gave me a ceremonial scarf after blessing it. He then asked me to take these and go to Jokhang Temple in Lhasa to perform a divination in front of the image of Jowo. I handed the paper that came out during the divination process and when opened, it was the name of my extremely kind master Ngawang Nyima, a treasury of Sutra and Mantra teachings. Then Kyabchok Dorjechang gave me a scarf and a letter to be delivered to him. Few days later, I went to Samlo Khangsar (House) to meet my teacher and reported everything to him. He offered me a silver offering lamp filled with butter and asked me to offer it when the library performs the Tara ritual and pray.

I first received explanation on the texts including the Legs bshad gser phreng. I memorized 45 pages of the Thar lam gsal byed rtags rigs (Signs and Reasoning-Illuminating the Path to Liberation) and also received explanation on it. After that, I went to attend the winter Dharma session at Kyime Jangphu monastery, southwest of Lhasa. In the evening debate session during that time, my dharma friend Lobsang Yonten and I debated on signs and reasoning and prayed. Likewise, I took part in debates at Gaden Shartse and Jangtse College, Sera Je and Mey College, Drepung Loseling College and Kongpo House, Tsethang House, Nyagre House etc. That was quite beneficial to me for the understanding of the meaning of the canons on logic. After that, I went to Drepung and gave my debate test followed by my continuation of study of texts including dGe ’dun nyi shu (The twenty kind of practitioners) and gCig tu bral.

In the sixth month of the Fire Monkey year, 1956, when Yongzin Ling Rinpoche gave empowerment of Hayagriva and explanation of Two Stages (rim gnyis) at Zhide Samten Ling monastery in Lhasa, I got opportunity to receive all of them. In the beginning of summer of the same year, I got opportunity to attend and receive the extensive explanation on the Generation and Completion of the Cakrasamvara, Guhyasamaja and Bhairava given to a group of about one thousand people by the elder Yongzin Trijang Rinpoche. During that summer, my dharma friend Thupten Phuntsok took vacation after summer retreat and went to Drepung. Till that, I stayed alone in Drepung. The senior tutor Kyabje Trijang Rinpoche also gave explanatory transmission of the ritual of peaceful and wrathful deities to accomplish the external, internal and secret body, speech, and mind of Manjusri according to the First Kunkhyen’s commentary on the ritual of peaceful and wrathful deities, and Khagya Konchok Dargye’s notes on the same, and reading transmission of Akhu Sherab Gyatso’s collected works on the roof of Norbulingka’s horse stable and Norbuligka Zhabten Temple respectively.

Also during that summer, Gen Rinpoche was staying at Kyormolung Labrang and we went to Kyormolung for understanding and analyzing the meaning of the texts. We sought the teaching and instruction of Lam rim chen mo (The great treatise on the stages of the path to enlightenment). Gen Rinpoche was not only the master of the five canons of Buddhism, but also was unrivalled expert in the teaching of the stages of the path to enlightenment most suitably. So, he was obviously a great master of the superior vehicle. In the same year, at the request of Dorje Youdon, the lady of Yuthog Kyitsel, Kyabchog Dorjechang Chenpo gave teachings on the both the Blissful Path (bDe lam), and the Swift Path (Myur lam) of Lam rim, central and southern lineage’s Manjusri’s Oral Instructions, rNam grol lag bcangs (Liberation in the palm of your hand), Myur lam sbyor chos (Swift path preparatory rite), southern lineage sByor chos and so forth to a gathering of about four thousand people, for about a month. I got excellent opportunity to receive all these teachings. At the same time, I also received explanation on the Commentary on valid cognition from Gen Jamyang Phuntsok. That year was my third time visit to the winter Dharma session at Kyime Jangphu monastery.

In 1959, Earth Dog year, I continued my studies. During that year’s winter when Gen Rinpoche went to India, I served him to the best of my ability and also went to see him off. During Kyabchok Dorjechang Chenpo’s giving the empowerment of Cakrasamvara, Guhyasamaja and Bhairava and so forth to a gathering of about two thousand people at Sera, Ngagpa House, I also managed to attend and receive them completely. At that time, from Gen Jamyang Phuntsok, I received explanation on Madhyamika and Paramitas texts and also reading transmission of some other texts. I memorized the fourth outline chapter of the Abhisamayalamkara. From the Kyabchok Dagri Dorjechang Chenpo, I received reading transmission of Collected Works of Gyaltsab Je and Khedup Je, teachings of Kadampa masters, the six logical works of the Madhyamika by Nagarjuna, Four Hundred Verses Treatise of Aryadeva, and Engaging in the Way of Bodhisattva by Santideva, explanation of Drug cu ma ritual, and long sadhana of Bhairava. From Kyabje Lhatsun Dorjechang, I received reading transmission of gSer chos of Sakya tradition. Although I received many teachings from HH the Dalai Lama, but with the monks of Dagpo monastery, I received the empowerment of Avalokitesvara and abridged Stages of the path to enlightenment, and with the monks of Namgyal Monastery, I received the empowerment of Bhairava and the teaching of gneration and completion practice. From the kind Ngawang Legden, ex-abbot of Gyumey monastery, I received explanation of Commentary on valid cognition’s root verse and Thar lam gsal byed (Illuminating the Path to Liberation-A commentary on Commentary on valid cognition by Gyaltsab Dharma Rinchen). And from the kind Gen Gomang Khenzur Rinpoche, ex-abbot of Gomang College, I received explanations of his written explanations on the difficult points in Ornament of Realization, Madhyamakavatara, and Collected Topics. I also received many other teachings, but I left my list of teachings received in Lhasa due to the revolt and so I do not remember each and everything. I have only written those that I remember at present.

The reason why I left for Drepung monastery is as below. Due to having read Kunkhyen Jigmey Wangpo’s Precious Garland of Tenets, it opened my knowledge of philosophical debate a little. When I was studying the fourth chapter, Gen Lobsang Rigzin presented me the fourth chapter of Kunkhyen’s collected works and said, “Read this work of Amdo Jamyang Zhedpa and it will be good for you”. When I tried to read it, I could not understand much however it gave me great joy in my mind. During my debate on interpretive and definitive meaning, I got my hands on the text of Drang nges mtha’ dpyod (Critique on Interpretive and Definitive Meaning). When I read it, I could understand a little as it was very clear and filled with quotations and reasoning. The offering verse and the verses included in it were very poetic and I liked it very much from my heart. I based my arguments on this when later debating on interpretive and definite meaning. After that, I read Gungthang’s annotations. I understood many things that I did not before and my joy and faith knew no bounds. Some time later, Kyabchog Dingung Khenzur Rinpoche gave me Kyabje Khangsar Dorjechang’s written Grub mtha’ rtsa ba (Root text on tenets). After memorizing it, I thought about reciting it one thousand times but could only manage three hundred due to laziness. Then I borrowed Grub mtha’ chen mo (The Great Treatise on Tenets) from Geshe Phagpa Ludrup. Although I could understand only some parts but I felt great joy in knowing that it was like an ocean of all the wonderful scriptural traditions. I prayed for a teacher in future who will explain everything perfectly. I also engaged in some merit accumulation and purification of my misdeeds.

In 1935, Water Snake year, I approached a great practitioner Gomang Geshe Washul Jamyang Gyatso who was residing in Khedup Je’s cave in Olkha Cholung, and I was filled with great joy just by his sight. At the same time, I naturally felt how wonderful would it be if I could also stay in isolation learning, contemplating and meditating just like this great individual. I put some questions on some difficult points of interpretive and definite meaning. With great pleasure, he quoted the great Tagtsang Lotsawa words, “Your mind like the young sun …” and told me that I must study Tsongkhapa’s Legs bshad gser phreng (Golden Rosary of Elegant Sayings). My joy reached its apex to meet and hear such advice from such a great master in such an extraordinary holy site. During the summer retreat of Chokor Gyal monastery, monks of Ngari and Dagpo monasteries organized thesis-defending (dam bca’) session jointly. During the session, unlike earlier, monks of Ngari monastery defended their positions by quoting from Legs bshad gser phreng. This was attributed the Gen Jamyang Gyatso, the teacher of Ngari monastery and his disciple Kalsang from Kumbum, who taught them. I was surprised to see such an improvement in one year for they did not perform well as such the year before. I thought about emulating them. Therefore, I thought of going to Lhasa with the view to study mainly gSer phreng, and other major canons so that later I could help my own monastery with whatever I learn.

The reason why I joined Gomang College is because they had a tradition where one can join their religious class and take part is debates without officially enrolling in the college. I had no wish to enroll in the college, and especially I carry the title of a tulku, it was bound to raise unnecessary trouble.

In 1959, Earth female Pig year, I was fortunate to attend the rare HH the Dalai Lama’s great academic tour of the three great monasteries and to attend the Monlam prayer festival. I had been told on several times by many people including my uncle, head steward of Bamchos Labrang, that I should appear for Geshe examination at Dagpo monastery, and therefore I prepared to go to Dagpo monastery for a while. Also if any major disturbances occurred, I could escape to India from there via Mon region. Although preparations to leave were made properly, at the last minute, I was involved in obtaining the collected works Buton and his main disciples, Tsongkhapa and his main disciples, the First Dalai Lama, Thukan, Gungthang Jampaiyang, Je Sherab Gyatso and others, for some days. In the meantime, the uprising took place. By the kindness of lamas and deities, His Holiness the Dalai Lama had already escaped. In the month of July, myself and Geshe Thupten managed to escape to India. We first arrived at Misamari (eastern Indian state of Assam), but due to unbearable hot weather, we left for Kalimpong to escape the hot weather. After that, we went to Mussoorie and received audience from His Holiness the Dalai Lama. I was very happy to see His Holiness the Dalai Lamas and his tutors once again but felt sad to recollect the situation inside Tibet. The two opposite feelings, as if they are competing against each other, became greater and greater. His Holiness the Dalai Lama advised us regarding what should be done in future, and also recounted a dream he had. I got the opportunity to request HH the Dalai Lama to live long at the time. During my stay there, I received explanation on the root verse of Sum rtags grammar from the junior tutor Kyabje Ling Rinpoche. From the senior tutor Kyabje Trijang Rinpoche, I received empowerment of Saraswati. They were later to leave for Sarnath and other holy sites, and we also prepared to leave. HH the Dalai Lama asked us about our temporary plans and we replied that we were going to Bodhgaya and others holy places for pilgrimage, and then to Buxa Religious Camp. HH the Dalai Lama said, “Very well! Do this for the time being. In the future, some of you might have to go abroad”. HH the Dalai Lama thus gave instruction with a vision of future.

At Sarnath, I was very happy to meet Gen Khenzur Ngawang Nyima Rinpoche. At Bodhgaya, I engaged in some prostrations and other misdeed-purifying activities. Although both of us obtained perfect opportunity to received fully ordained monk’s vow, but due to poor mindfulness, my story ended there. Then I went to Kalimpong.

Then we went to Kalimpong. There I met a university student from France named Macdonald and his wife. They were my first western friends. Few days later, their teacher, Professor Stein came and we met. He asked me which place should be identified in the sutra prophecy that “after 2500 years after the nirvana of Buddha, his teachings will spread in the land of red faces”. I explained to the many different interpretations about the prophecy. After that, Prof. Stein urged me to come to France. I told him that I will only come if HH the Dalai Lama is informed and approval is given. They made their request through the French embassy in India. After a month, I received instructions from HH the Dalai Lama and accordingly I decided to leave for France. Prof. Stein also requested me to help him find a Gesar epic storyteller who could also paint thangkas. So I introduced Lobsang Yeshi, ex-treasurer of Lhatsun Labrang and Ama Dolma. After that, Geshe Thupten and I went to meet His Holiness the Dalai Lama residence to bid farewell. His Holiness the Dalai Lama gave many profound and beneficial advices to me, and quoted the words of the great Kadampa masters, “Be foresighted!”. We were presented with a picture of His Holiness the Dalai Lama, and a gold-copper image of Tara. HH the Dalai Lama said, “Yes! Great deeds will be achieved!” Having said this, His Holiness the Dalai Lama gave us holy cords (srung mdud) and scarves. I received such a wonderful opportunity in India on 13 June 1960.

On 18 October 1960, the four of us left from Calcutta (present-day Kolkata) and arrived safely in Paris, the capital of France on the 19th of the same month.

While in France, my main work was to sit with Prof. Stein and read Buddhist texts according to his wish and to render assistance to Prof. Yamaguchi, Prof. Rueeg, Prof. Melle, Mr Lalou, and Prof. Mme Blondeall who were doing research on the Tibetan studies. Later Prof. Stein wrote Tibetan Education (Bod kyi shes rig) and a compilation of religious songs of Drukpa Kunleg. Prof. Rueeg wrote a research book on bDe gshegs snying po’i mdzes rgyan (Ornament of Buddha Nature). In short, I rendered assistance in producing most of the books written by researchers on Tibetan studies at the time. Although I could not fulfill all the wishes of my colleagues at the time, however I did try to the best of my ability and so we still share great relationship.

Later I requested naval officer Mr. Ortoli, to help in the immigration of at least 20 Tibetan students and some Tibetan families to France, He finally accepted and the result is there for everyone to see. In 1963, Water Rabbit year, when my three year term ended, Prof. Stein and the head of the Oriental Languages and Culture Department … told me that although the University offered courses on about eighty different language, there was no Tibetan language course. I was told that I should help them in introducing a Tibetan language course in the university. After informing and obtaining His Holiness and his tutors and obtaining suggestions, I accepted. In October of the following year, Tibetan language course was introduced and I started teaching. Prof. Stein took the main responsibilities and I served as his assistant. Since then until 1992, I had been working in the same capacity. Translators of various Buddhist centers and those who know Tibetan language nowadays are mostly from this University.

At the time, a thought came into my mind that our spiritual realm suffered a great tragedy never before experienced. However by the kindness of HH the Dalai Lama and his tutors, Buddhism is once again flourishing in India like the rising sun. For the Buddha dharma to survive for long, it is very important to build a foundation to preserve the unique characteristics of Buddhism in a developed and free country like France. With this thought in mind, I discussed with the two landladies. Helped by a few familiar friends, I bought a house and land in a village called La Capelle in Yonne area of France. We restored the house.

That year for this purpose, I came to India and requested His Holiness the Dalai Lama to permit me to invite Ngawang Legden, ex-abbot of Gyumey monastery, Lubumpa Lobsang Yonten, Hardongpa Ngawang Drakpa, and Gyalrong Chogtse Trulku Jamyang Monlam from Sera Mey College to France. At the time of my departure from India, His Holiness the Dalai Lama gave me rich instructions and presented the collected works of Tsongkhapa and his main disciples, Lhasa Zhol edition. The above members arrived at Paris on 18th day [no month] of 1964. On an auspicious day, they were welcomed to La Capelle with ceremony that went very successfully. The team remained in France until 1968 during which they performed their religious activities very well. Nevertheless, owing to my lack of fortune or untimely action, the program was not as successful as expected. On 29 September of that year, the younger tutor Ling Rinpoche was invited from Switzerland to La Capelle via Paris. We performed long life ceremonies for him. On that day, as an auspicious beginning he gave teachings for one religious session from the beginning of the Great Treatise on the Stages of the Path to Enlightenment (Lamrim Chenmo) and explanation on the Ground of Good Qualities (Yon tan gzhir gyur ma). A remarkable incident occurred on that day was that after teachings when Rinpoche descended from his throne, his one shoe was nowhere to be found. As we searched again properly after leading him to his room, we found it on the throne. This was an extremely auspicious sign that indicated he would come again and he would accept us as his followers from generations to generations. We were very happy with that incidence. He gifted me a golden thangka painting depicting Tsongkhapa and many advices on religion and worldly activities.

Later Prof. Rueeg was appointed as a professor of a university in Holland, he asked me that he needed a religious master to teach him Buddhism. I suggest him to invite our master Ngawang Nyima and he invited him accordingly.

In 1965, Earth Monkey year, during the visit of the senior and junior tutors to Switzerland for the inauguration of Rikon monastery, we approached and appealed them to visit France. Kyabje Ling Rinpoche said that it would be expensive if both of them come to France, so one of them would remain in Switzerland, and one would go to France. The younger tutor consulted divination, and it revealed that it would be more suitable for Yongzin Trijang Rinpoche to go to France for medical examination. Accordingly, on 6 January 1969 he made his appearance in France. At page No. 124 of his biography, details about his medical checkup and medication and so on are recounted.

In that year, I took one-year leave from the university and went to India in order to receive teachings from His Holiness the Dalai Lama and his two tutors and to go for pilgrimage. At the end of the fifth month, I went to Bomdila to discuss the restoration of Dagpo monastery with the surviving monks. I provided some financial help and some presents. I also wrote a prayer for the successful restoration of the monastery and for the monastery to become the ornament of the Buddhist teachings once again. After that, on the eighth month, I returned to France by sea.

In 1971, Iron female Pig year, I bought a house near Paris and shifted my residence there. On 17 August 1972, Gen Rinpoche and his attendant Choje Rapten arrived in Switzerland. During my summer vacation, I went to Samyeling to meet my friend Akong Rinpoche, an ornament of Buddhist doctrine and practice, where I saw Je Dolwai Gonpo’s biography. On the [no date] of eighth month, I wrote thirty stanzas in memory of my lamas and as a reminder to myself. In recollection of the nature of impermanence and the cyclic existence by the master’s blessings, I composed twenty stanzas verse. On the tenth day, I composed fourteen stanzas on the faults of highs and lows of life. On the twelfth day, I composed sixteen stanzas starting inspire myself. On the eleventh of the ninth month, I composed with strong faith four stanzas in praise of seven exalted beings, who were the founders of the precious Buddhist teachings in the land of snow.

In 1975, Wood female Ox year, Yongzin Trijang Rinpoche again visited Switzerland from where we invited him to France. He stayed for thirteen days with us during which Tashi Choeling Center and we jointly requested he kindly gave extensive teachings on Equal Exchange of Oneself with Others (bDag gzhan mnyam brje) to an audience of about five hundred people. More than ten monks from Gyutod monastery attended it. Ceremonial program including mandala offering and so forth was quite successful and was a magnificent event. Bearing in mind the advices of His Holiness the Dalai Lama and his venerable two tutors and Gen Rinpoche to give and receive teachings as per own capacity, and also was requested by many acquaintances, in 1978, Earth male Horse to a gathering of few nirvana seeking individuals, I gave introductory teachings based on various fundamental topics including the present and former lives, karma, three baskets of Buddhist scriptures, three trainings, the four philosophical schools of Buddhism, mind and mental factors, and so forth. I started a practice of reciting sByor chos (Preparatory Rite) in Tibetan once every month in its original melody (’don dbyangs) and the religious song sung on traditional brief religious session in the morning as done in Dagpo monastery earlier in Tibet once in every month with audience irrespective of the strength of audience to generate blessings and merits. We have been doing this ever since. Although I had no previous aim in establishing a Buddhist center, but to facilitate and organize teachings I had to set up a Buddhist center, which was named as Gephel Jangchupling. Geshe Rapten, an ornament of Jamgon tradition, called me to Tharpa Choeling to give teachings there. Thinking that there would be a very important reason with venerable Geshe for calling me there, I went there. To a group of sixty enthusiastic people, I gave teachings on Friendly Letters (bshes spring) based on the outlines and commentary of Tashi Lhunpo’s Geshe Lobang Jinpa interspersed with the works of Jetsun Rendawa. Basically my teaching was based on the Stages of the path to Enlightenment and to make it as close as possible to one’s daily lives and nature. That was the first time for me to give Buddhist teachings outside France.

In the summer of that year, I went to India to receive teachings as usual and stayed there for one year. When I was at Dharamsala, I met two Geshes and their two translators who were going to France. A French nun Nadia had set up a center called Tashi Choeling center in France some years earlier, and she had requested a resident teacher to the Kyabchok Dorjechang. Although at first divination found Gashar Geshe Lungrig Namgyal suitable, but it took a long time for him to get travel documents. In the meantime, the center became adrift. They also could not find anyone capable for a long time. Kyabchok Dorjechang said a solution should be found for this. Therefore Geshe la from Gephel Jangchubling center and a translator named Namgyal Dorjee were invited.

A lady who had been secretary and trustee (mjug skyong byed mkhan) of Alexandra David Neel, who had visited Tibet, named Mape Rongne asked me to look at some pictures and documents brought from Tibet, and I went to Samten Dzong to visit her. I told her it would be a good idea to invite a lama or a geshe, and she agreed. So this materialized and Drepung Tehor House Geshe Ngawang Khenrab and a translator Tashi were invited. The four of them together arrived in France. Geshe Lungrig Namgyal gave discourse on the Four Truths and so forth at the center. Kyabchok Zong Rinpoche gave discourse on Three Principal Aspects of the Path to about two hundred people.

In 1979, Earth Sheep year, Kyabchok Ratod Chuwar Rinpoche gave teachings on Yon tan gzhi gyur ma (Ground of Good Qualities) to about two hundred interested people. During my stay in India, Geshe Namgyal and the staffs had some differences. So, Geshe Namgyal stayed separately. Then I returned. At the time, I told Geshe Lungrig Namgyal about the present developments, and about inviting my master here, and that our main aim should be to serve the cause of Buddha Dharma, and not whether anyone was with us or not. Gradually, Geshe la established a center called Thardoling Buddhist Center and since then he has been serving for it. In 1980, Iron Monkey year, we fortunately managed to invite Kyabje Ling Rinpoche to France for medical examination. On 9 June, he arrived in France, and we had an audience. We got the excellent opportunity to serve him to the best of our ability. As it is stated in texts of Sutra and Tantra and others that it is holier to worship a hair of one’s lama than to worship all the Buddhas of ten directions, I also experienced some signs indicating my misdeeds had been purified.

On the 9 September, the venerable Yongzin gave teachings on generating the awakened mind and on other related topics at the Yiga Chozin Buddhist Center in Zurich, and I wrote a note on it to avoid forgetting it. At the time of leaving France, the venerable Yongzin Ling Rinpoche asked me to give a list of teachings yet to be received, I gave on the morning of his departing day and he showed great pleasure.

In the summer vacation of 1981, Kyabje :Ling Rinpoche showed advancing age, I went to India to receive his audience and to receive the remaining teachings from him. When I was in Dharamsala, from the list I presented earlier, he asked me to choose either Legs bshad snying po (Essential elegant advice on the interpretive and definitive meaning) or auto-commentary on bsTod pa don ldan (Meaningful Praise), and I chose Legs bshad snying po. In the month of July, I received explanation on Drang nges dka’ ’grel (Commentary on the difficult points of interpretive and definitive meaning) by Gendun Gyatso, the Second Dalai Lama. Again, at the request of Kyongla Rinpoche, he gave a teaching on Ocean of Fire Offering Pujas (sByin sreg dngos grub rgya mtsho). At the time of my departure from Dharamsala, he offered me seven volumes of the collected works of Lama Dorjechang and several texts of the Lubum Geshe Rinpoche’s (Dobi Sherab Gyatso) works printed in India. Again, at the request of Kyongla Rinpoche, Trijang Rinpoche gave a discourse on rDo rje mkha’ ’gro’i sbyin sreg (Fire Puja of Vajrayogini) from the works of Agu Sherab Gyatso, and later the empowerment of the Five Deities of Cakrasamvara. I received all of them. On the fourth day of the sixth month, ex-Kalon Neushar and I jointly offered long life prayers for him. When I was about to leave India, he offered me a text of Root Tantra of Cakrasamvara (bDe mchog rtsa rgyud) and a rdzab wooden bowl. I prayed to him to pledge to live for long years and I pledged to serve the Dharma at the best my capacity. At the same time, I requested him to accept me as his follower in series of births without separation. He unusually held my head with his hands and touched his head on my head for time, prayed and blessed me. That was the last chance for to see the golden face of my lama, whose kindness for me cannot be excelled. It was tremendous pain to depart from my guru. Despite this, I was confident that the venerable lama would be my master in my chains of future lifetime.

In 1982, Water male Dog year, on the fifth day of the second month, I gave word meaning of self (bdag) to groups of eighty interested people in Montpellier city. After that to a group of about seventy people, I gave explanation on the Eight Verses of Mind Training in Nimes city. On the 20th and 21st day of the third month, I gave explanation on self at Clermont Ferrand. Besides, I gave discourses on topics including Mahamudra at Milan and Pomaia city of Italy. In the summer of that year, I travelled to India. Upon returning, during His Holiness the Dalai Lama’s visit to France, our center bore the expenses of HH the Dalai Lama’s entourage stay at Hotel Crillo, six drivers, and a hall for the teaching on mind training to about 2500 people.

From 23 of the tenth month, I gave teachings on Six Session Guruyoga at Kuntu Sangpo Dharma Center in Rome, Italy. On the 30th, I gave teaching on mind and mental factors in Paris at L’ Universite Popualire to about two hundred people.

In the first month of 1983, Water Pig year, Geshe Sonam Gyaltsen, Yonten Gyatso and Geshe Tengyal gave teachings at Gephel Jangchupling center. On the 21st day of the first month, I gave explanation on the meaning of self in Paris University Sorbon to a group of about 200 people. On the 19 and 20th, at Clermont Ferrand, to a group of about 60 people who were interested in Buddhism, I gave teachings on karma and how to meditate. From the 29th day of the third month to 6th day of the fourth month, I gave teachings on White Tara Sadhana and Vajrasattva’s Visualization and Recitation in Rome, Italy. From the 21 May for three days, I gave teaching on Tara Visual Realization to about eighty people in Chamarande. On the 24th, I gave teachings on the twelve links of interdependent arising to about 300 people at Paris University. On the 4th and 5th of the sixth month, I gave discourses on cause and effect, previous and futures lives, Buddhist dialectics, and helping others to a group of few listeners at Bordeaux. On the 13th of the sixth month, I gave teaching on the three trainings in Rome, Italy. From 18th onward, I gave lecture on Buddha nature, and the Four Truths. On the ninth day of the ninth month, Kungo Chagzod came to France for medical treatment. On the 25th, 26th and 27th of the eleventh month, I gave instructions on Blo sbyong dgyes sgom rdo rje’i glu dbyangs (Vajra Songs of Joyful Meditation on Mind Training) at Jamgon Dharma Center in Holland and it was my first time to visit that dharma center. During the summer of that year, hearing about the senior tutor Trijang Rinpoche’s health problem, I immediately went to India and spent 20 days with him. I also made a long life offering for him. From HH the Dalai Lama, I received the reading transmission of Precious Garland of Bodhisattva Advice. At the time of my departure from Dharamsala, I was very glad to meet Langzur Choze Lobsang Chophel and his son Rigzin Samdup who had come from Tibet.

In 1984, Male Wood Bird year, at the center, Gen Yonten gave word commentary on the remaining verses of Jorcho of the last year, Geshe Sonam Gyaltsen gave introduction on tantra, and I gave instructions on meditation and Gen Rinpoche Ngawang Nyima, ex-abbot of Gomang College, gave explanation on Precious Garland of Bodhisattva Advice and Precious Garland of Tenets. I also gave teachings in that year at many places like Clermont Ferrand, Pomaia, Milano, Dammarie-les-lys, and Rama and so on. In the beginning of 1985, Gen Rinpoche taught on the four Buddhist tenets and the Hundred Deities of the Tusita at our center. Gen Sonam Gyaltsen taught on some general introductory topics and emptiness as preliminary teachings before Kalacakra initiation. Gen Ngawang Nyima gave a discourse on the commentary of the Jampai Monlam. I went to Italy and gave teachings on Mind Training like the Wheel of Sharp Weapon and Twelve Links of Dependent-Arising at Tsongkhapa Buddhist center and Kuntu Sangpo’s Buddhist Center respectively. Then I went to Switzerland for the Kalachakra Initiation. After that, I went to India and upon returning from it after performing some religious activities. The education minister of the French government presented me with an award for achievements in education, one of the awards given by French government to those individuals who had done made achievements in the fields of education.

In 1986, Wood Tiger year, like the year earlier at the center, Gen Sonam Gyaltsen, Yonten and I engaged in teachings for the promotion and spread of Dharma. On 16 June, during the inauguration of the new assembly hall, sByor chos reading transmission and from the 20 June, Three Principal Aspects of the Path was taught. On the 23 November, Lati Rinpoche gave a teaching on the Three Principal Aspects of the Path, Two Truths, the Four Seals of the View Signifying the Buddhas, and Blessings of a Yogini. During the visit of His Holiness the Dalai Lama to France that year, our center arranged his lodging in Paris at the city’s government bulding (p.352?), six vehicles each with driver and a hall to accommodate about 6000 audiences for His Holiness the Dalai Lama’s teachings. Almost half the expenses were borne by our center. In that year too, I went to Italy and visited many of its regions, and satisfied the wishes of many people. On [no date and month], Gen Rinpoche, Geshe lag, Paldon, Lobsang Choekyi and I left for India. On 9 September, our group arrived in Delhi. From there we went to Dharamsala where we attended His Holiness the Dalai Lama’s teaching on the Abridged Stages of the Path to Enlightenment (lam rim bsdus don), empowerment of the Solitary Hero Bhairava (yi dam dpa’ bo gcig pa), and Vajrayogini’s Blessing to about fifty people. Then our went to Bodhgaya and other holy places for pilgrimage.

In 1987, the usual teachings were carried out at the center. In that year, Gomang College’s ex-abbot Tenpa Tenzin came and gave discourse on the Twelve Links of Dependent-Arising and so forth. During that year, I went to Bruxelle, and Karmaling and so forth and gave explanatory teachings. In the same year I went to Tibet where I gave teachings on the Hundred Deities of Tusita (dGa’ ldan lha brgya ma) to a gathering of more than 300 people, lay and monks, at Chonggye Riwo Dechen. Then at Bamchos monastery, I gave explanation on the Swift Path (Myur lam) of the Second Panchen Rinpoche to a gathering of more than 300 people of both lay and monks. At Dagpo monastery, to a group of about 350 listeners including both lay and monk, I gave teachings on the Stages of the Path to Enlightenment based on the outlines of Jetsun Lama’s oral instructions. In Lhasa and other places, I made offerings and prayers as much as I could. On the way back, I got an audience with His Holiness the Dalai Lama at Dharamsala and Gen Rinpoche at Drepung monastery. I discussed the possibility for about 20 monks of Dagpo monastery to come and study in Drepung monastery without having to official join the monastery. Upon returning from there, I gave every kind of teachings at Bruxelle and Rapten Choling and so forth.

In 1988, religious teachings were carried our like earlier at the center, and also other places. On 7 February, an introductory teaching was given on generating Bhairava to about twenty people. On 23 March, to about 300, I gave a lecture on Buddhist education (shes rig) at Mus’e Homme to about 300 people, and also lectured in other places. After that, I went to Italy and gave teachings in many Buddhist centers to people according to their needs and capacity. During the summer that year, when Paldon and I went to India, we met Gen Rinpoche at Delhi who had come to extend his travel document. At that time, Gen Rinpoche spoke about his great concern about the accommodation shortage at the monastery due to the large number of monk student coming from Tibet to study at the monastery. I told him that I would finance the building of a 20 room monk’s quarter for the Gomang College. After returning, I went to Switzerland and gave teachings according to the wishes of the people. In 1989, apart from our usual teaching activities at our Buddhist centre, I went to Indonesia during summer time and gave teachings at various places of it to the people who were interested in Buddhism according to their mental capacity. Then I left for India and arrived in Delhi on 6 September. With a pilgrim group from Gephel Jangchub Ling, we went to Dharamsala to receive the empowerment of Avalokitesvara given by His Holiness the Dalai Lama. At that time, His Holiness the Dalai Lama presented a silver lamp to our center. Then we a group of about 39 people went to south India to visit Drepung monastery. Gen Rinpoche gave us a teaching on the Precious Garland of Bodhisattva’s Advice. Gen Rinpoche was very happy at that time because then the newly built monk’s quarter could accommodate more monks than before during the discourse. We were then led to the old people’s home. To our surprise, the facilities and living conditions were extremely poor. With decision to improve their health and living conditions, we came back.

In 1990, we did the continuation of teaching activities at the Center. Apart from this, we went to France, Holland and Switzerland where I gave many teachings at various Buddhist centers according to the needs and capacities of the concerned listeners. More specially, during the summer time that year, I went to Indonesia gave lecture and teachings at various places to fulfill the wishes of their people.

In 1991, besides conducting usual teachings at the Center, we traveled to many European countries and gave teachings. We also went to Indonesia and did many virtuous deeds for the sake of Buddhist teachings and the people. At that time, our French translator was Lobsang Dolma and Indonesian translator was Paldon.

In 1992, 1993, and 1994, we strove hard for the betterment of our yearly achievements. Every year we went to Indonesia and did many virtuous activities for the promotion of the Buddhist teachings forever and ever.

One thing is that despite many Buddhist centers from over the world in France, only three Buddhist centers of Kagyu tradition enjoyed the same privileges as Christian society and recognized by the government. So in 1994, we decided that if a Buddhist center of Gelug tradition was also able to get recognition from the French government as a religious society, it would not only prove beneficial but also bring future stability and also serve as an example for other Gelug dharma centers to follow. For that purpose, on 30 July 1994, through the home ministry, we submitted an application attached with ten-page required documents to the Central government requesting our center to be recognized as a Buddhist center officially and to grant it the same status as the Congre’gation Religieuse. We named our center Ganden Shedrup Nampar Gyalweling. Although this name has been used in all the official documents, yet we decided to call it as Gadenling in short for general usage and usual usage.

Around that time, out of need, yet another religious and culture center named Gepheling was set up. During summer, we three went to Malaysia and Singapore. After that, I, with the third pilgrim group from our center went to India and visited Dharamsala during which we attended His Holiness the Dalai Lama’s teachings on southern tradition Stages of the path to enlightenment and empowerment of White Tara. Upon coming back, we engaged in important activities of the center and did our best in listening and preaching of Buddhist teachings.

In 1995, I gave religious discourse at various Buddhist centers and in Holland to those who were interested in Buddhism according to their taste and likes. On 30 July, the government of France accepted our Buddhist Centre called “Ganden Shedrup Nampar Gyalweling” and granted equal status on par with other Christian societies and the news about this also appeared in official newspapers.

Generally, here it has been a somewhat tradition to receive fees for giving teachings. This is not good because it makes teachings a sort of a business. Therefore, we have decided that we would neither charge any fees from the listeners and faithful ones for giving teachings to them unless they willingly give as offerings. Otherwise, we give teachings at free without charging fee. Even when selling our books, we charge only the cost price but no extra money is charged for profit. This is the salient feature of our Buddhist Center. The members of the center also practice the learning, contemplating and meditating way of the three beings.

We established another organization called Pha bod phan tshun rogs ram tshogs pa (Tibetan Relief Organization) as a branch office under this center. To relate some important activities of this organization, in 1985 five rooms with attached bathrooms and toilets, and a large well were constructed at Dagpo monastery in Mainpat. At Gomang College in Drepung monastery, we constructed residences with attached bathrooms and toilets for His Holiness the Dalai Lama and Gen Rinpoche. A building with 20 rooms was also built in Gomang College. In 1990, we built an accommodation for about 35 children in TCV school and this is the first construction with assistance from France in that school in Dharamsala. In that year, the first floor of the Gomang college’s first monk’s quarter was constructed. In 1991, I renovated and expanded the residence of HH the Dalai la at Dagpo monastery in Mainpat. At Drepung monastery, I constructed the third floor of the first monk’s quarter and renovated the old people’s home. Between 1991 and 1992, we built a new old people’s home containing 38 rooms with attached bathrooms where about 70 old peoples with poor health were admitted. A kitchen to prepare foods and a large shelter surrounded by garden to give them shelter during the hot day were also constructed. After that, the second monk’s quarter with attached bathrooms and toilets was constructed for the Mongolian monks in Gomang College. In 1993, a second kitchen was built for the old people’s home, solar-water heaters, and drainage system made at the old people’s home. Besides, to provide proper care to the old people, ten persons were given training in patient care. In 1994, ten rooms were built on the first floor of the second monk’s quarter and laid the ground floor of the third monk’s quarter of 12 rooms at Gomang College. In 1995, the first floor of the Gomang’s third monk’s quarter and a new roof for the Mundgod village dispensary were constructed. Since the completion of the new old people’s home until now, all the expense incurred for looking after the 70 old peoples, including supply of firewood, medical facilities, and salary for the nurses to look after patients, some capital fund for the medical needs of the two monasteries, sponsorship for the poor families, etc. were arranged by us. Last year, we helped in building a temple and new quarters for the monks of Geshe Thupten’s Ganden monastery’s Tsangpa House. I personally financed the building of the ground floor of the first Gomang monk’s quarter and renovated the buildings of Drepung Kongpo House. Since 1962 when we first met those Mongolian monks here, Geshe Thupten and I have maintained our relationship and doing all the religious activities related with them. In 1993, I wrote a brief introduction titled the Dad pai chu gter ’phel ba’i ’od snang (Radiance of Increasing Faith) during the publication of Dagpo monastery’s textbooks.

In brief, I have obtained the excellent opportunity of human existence, followed countless masters of the supreme vehicle who were like the real Buddha and met with the precious sutra and tantra teachings of the Je Tsongkhapa, the second Buddha. However due to my lack of merits, poor in intelligence and lack of industriousness, let alone cultivating realization and experience, there is not single field of study where I can confidently say I excelled in although I did spent some time in learning and studying sutra, and tantra, and other traditional sciences. There is a saying: “If you arrive as a reincarnation for the cause of Buddhism, you must leave a footprint of your teaching and practice”. I have no such footprints. The one thing I can boast of in this life is I have had forty-one great spiritual teachers. Whatever my conduct, these teachers lovingly allowed me to follow them. Whatever time I have left on this earth, I hope and pray that I can follow their wishes regarding the path of sutra and tantra like a blind man clutching a bull.

**************************

“And big lamas like the clay images on the row of offerings”
Henceforth, I, a little lama, did not remain silent at all the defending of position sessions.

********************************

*****************************

On 18 October 1960, the four of us left from Calcutta (present-day Kolkata) and arrived safely in Paris, the capital of France on the 19th of the same month.

Post 2023-12-15
Time 06:13
Category : no Category