November 2-5, 1992

Mr. Sarasvati Ghimire writes:

Mr. Tika Karky, deputy director of U. S. Corps comments:

Karina S. Hansen, Copenhagen, Denmark comments:

Nagarjuna Institute initiated Buddhist Studies Program in collaboration with Nepal Sanskrit Buddhist Study Center. The duration of the course is of two years. In the first year course. Students have to study following topics:

Mahayana:

2nd Year course:
1. Introduction to Madhyamika philosophy.
2. Life and works of Acarya Nagarjuna; Arya Chandrakirti and Shanti Deva.
3. Introduction to Yogacara Philosophy.
4. Life and works of Acarya Vasubandhu, Candragomin, Dignaga and Dharmakirti.

March 27-29, 1992

July 26, 1992

According to her, the first element of Buddhism (Mahayana tradition) in Russia was introduced by Kalmyk people who immigrated from their highland in Western Mongolia during 14th century settled in an area between the Volga and Don rivers. These day Kalmyks, belonging to Mongolia race are still living in the same region.

Buddhism was officially introduced in Russia according to the order (edict) of Empress Ekatherine II in 1741 A. D. Last July the Russian Buddhist had celebrate 250th Anniversary of first introduction of Buddhism. Buddhism reached Russia from Tibet via Mongolia. The majority of population (especially in the region of Eastern Siberia and Buryat) was converted into Buddhism. Traditionally the population of three Republics (Buryat, Tuva and Kalmyk) in Russia believed in Buddhism. Before October Revolution, there were 47 Buddhist temples near Lake Baikal. In 1930’s the official circles had begun anti religious campaign and propaganda. As a result Buddhist temples were closed and part of them destroyed, and many of them were went to prison camps. Only after II World war that Buddhism was once again tolerated in Russia and two monasteries were reopened in Buryati. In small village called Ivolga, a new monastery was built at a distance of 30 km. from Ulan Ude. This monastery is the main center and the residence of the Head of Russian Buddhists. Recently we heard the sad news of the untimely demise of Khenpo lama Munke, 84, the Head of Russian Buddhists.

Since 1985 Russia declared the freedom of religious practices, Buddhists in Russia strongly felt the need for Buddhists activities and education. Eleven Buddhists temples were reopened in the different parts of Buryat Republic and a few of them have been renovated. A number of new monasteries were built. It is interesting to note that local Buddhists in Kizhinga began to construct a huge Stupa identical in shape and size of Bodhnathn Stupa of Kathmandu, Nepal. At the invitation of Kizhinga Buddhists Ven. Chhechu Kushyo Rinpoche performed Sa gzhi bying rlab (Dedication to the Mother Earth) Ceremony. The foundation of this stupa has nearly been completed. In Leningrad (now St. Petersburg) too, in 1990, the temple was reopened which was built during 1909-15 under the leadership of great Buryat scholar Lama Agvan Dorjeev (1854-1983) who played an important role between the XIII th Dalai Lama and the last Russian Tsar-Nicholas II. The abbot of this temple, Ven. Tendzin Khetsun Samayev reorganized the Kalacakra Empowerment ceremony for three days April 16-18, 1992).

Young Students from Buryat, Kalmyk, Tuva and various parts of Russia are now getting unique opportunities to learn Buddhist doctrine at Ulan Ude and Ulan Bator. Now a days many students, from different parts of Russia are taking interest in Buddhists studies. The most populous sect of Tibetan Buddhism in Russia is Gelugpa but in Moscow and St. Petersburg there are many followers of Kagyudpa sect too.

January 2-14, 1992

It is one of the five texts of Maitreyanath, The purpose of this text as title suggest is to differentiate the middle path from those of extreme views. It is said that in first turning of wheel of Dharma, Buddha emphasized on the lack of selflessness of the person (Pudgala Nairatmya) only, in the second turning he emphasized on selflessness of both persons and phenomena (Dharma Nairatmya) and in third turning he indicate the hidden meaning of Buddha nature or tathagatagarbha.

Second and third turning teachings contain exclusively on prajnaparamita and other mahayana sutras and implicit teachings on ground, path and fruition of the Mahayana. Who clarified these teachings then? Acarya Nagarjuna clarified the explicit teachings on Sunyata as taught in six works of Nagarjuna and Maitreya Asanga clarified the hidden meanings on Sunyata as described in Abhisamayalamkara.

The Sanskrit text of Madhyanta Vibhaga is edited by R.C. Pandeya and its English translation has appeared in Seven works of Vasubandhu by Stefan Anacker. About ten Nepalese students, who were the students of this Institute participated in the seminar and benefited from Rinpoche’s teachings.

Oct. 6-23, 1992

1. Liberate your being through learning
2. Gather from all sources
3. Condense them into a single point
4. Reach eminence in knowledge
5. Progress gradually through empowerment
6. Keep the basis through Samaya
7. Resolve through the view
8. Practice through the samadhi
9. Find certainty through the conduct
10. Accomplish the aim through the instruction

About 150 people participated in the seminar including a dozen of Nepalese students. Last three days of session was held at the premise of a hill behind Swayambhu where Ven. Urgyen Tulku Rinpoche was residing. Ven. Urgyen Tulku Rinpoche taught compassionately the Pointing out Instructions on Buddha nature or tathagatagarbha. Besides, he also taught Four Themes of Gampopa with his direct experience encompassing the essence of all three vehicles.

May-4-29, 1992

It was sponsored by the members and associates of his center in Hongkong Thrangu Vajrayana Buddhist center. A brief discussion about Dam Ngak Dzod is presented here. The Dam Ngak Dzod is one of the five great treasuries composed by first Jamgon Kongtrul Rinpoche. These are:

As stated above the Dam Ngak Dzod (A treasury of Key instructions) contains teachings of the Eight Main Practicing Lineages of Tibetan Buddhism in Ten volumes. These eight main teachings are;

1. Kadampa teachings
2. Sakyapa teachings
3. Marpa Kagyu teachings
4. Shangpa Kagyu teachings
5. Shi je teachings
6. Kalacakra teachings
7. Orgyenpa and other minor teachings
8. Dzon chen teachings

In general we have many different type of teachings. The word of Buddha (Skt. Buddha Vacana) which are aimed to be adopted by many different people. So we have some teachings with interpretive meanings, some teachings with definitive meaning. The treatises which are more practical when one applies the Buddhas words to oneself, because the different aspects and levels are already defined and separated. The pith instructions , which are unlike the treatises, which establish the meaning of Buddha’s words by reasoning and quotations, can directly be applied to oneself. For that reason the pith instructions 8 types of teachings reached Tibet via Nepal. Each of these great chariots of the practice lineage is a complete set of teachings within itself. In order to maintain the vitality of these lineages Jamgon Kongtrul collected the most important of these pith instructions. However when Jamgon Kongtrul passed on the teachings he started with the Kadampa teachings. Since these lay the foundation of Bodhicitta and give the Dzog chen teachings of the Nyingmapa as last part. We are planning to publish them one by one in our subsequent issues.

The Approach of the vast conduct transmitted from Buddha Shakyamuni through Maitreya, Arya Asanga, Vasubandhu and so on.

The approach of the profound view has three parts:

a) Preparation with seven branch prayer including homage, offering, confession of misdeeds and so on.

b) Main part where one imagines all Buddhas of the three times and ten directions. One takes refuge and resolves the mind of enlightenment for the sake of all beings and to engage in the activity of 10 paramitas. Since the Bodhisattvas-vows are mere mental vows, it is easy to lose them, But taking them again and again will train one’s mind, the faults decrease and the qualities increase.

c) Conclusion- rejoicing in the great fortune of forming the resolve of Bodhicitta on behalf of oneself and others, we become endowed with the ability to dispel all samsaric suffering and to guide others to liberation.

The Approach of the Vast Conduct develops the Bodhicitta of aspiration and Bodhicitta of application separately. In the Bodhicitta of aspiration one pledges oneself to result. But for the Bodhicitta of application it is not enough to just wish it one has to pledge oneself to the cause of Buddhahood-the practice of six or ten paramitas.

Taking the vow according to the approach of the vast conduct in Bodhicitta of aspiration has three parts.

Preparation and main part are similar to the first tradition and conclusion is to rejoice on behalf of oneself and others.

The connected Empowerments were the 16 spheres of which the first deity is 11-faced Avalokiteshvara with 1000 arms. This practice is very important to repair and retake the Bodhisattva-vows and he is the essence of 1000 Buddhas of this Bhadrakalpa i. e. Fortunate-aeon.

The 4 deities are Buddha Shakyamuni to generate devotion and taking refuge, Avalokiteshvara, to further develop loving kindness, compassion, and Bodhicitta, Arya Tara to dispel all fears and Acala to remove inner obstacles of Nadis, Prana and Bindu, and the Fourth one is White Dzambala and the dakinis of his mandala and the empowerments of the protector of the Kadam-tradition.