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April 1994 Issue

January 23rd 1993

Ven. Chusang Rinpoche, a young learned Lharampa Geshe, from Chusang Monastery near Bodhnath, Kathmandu visited Nagarjuna Institute and graciously offered teachings on Refuge vows. Rinpoche elucidated the importance of taking refuge vows and keeping the commitments seriously for every Buddhists. This discourse was held at the premise of Nagarjuna Institute Library Hall. About 30 students participated in the teaching program. The Refuge vows are as follows:

A. Three Abandonments:
a) Having taken refuge in the Buddha, you must not seek the protection of worldly deities.
b) Having taken in the Dharma, you must not harm other beings.
c) Having taken refuge in the Sangha, you must not follow other teachings that distort your views.

B. Three Engagements:
a) Having taken refuge in the Buddha, you must respect the representations of the body, speech and mind of the Buddha, place them in a high place and respect them by doing prostration and making offerings.
b) Having taken refuge in the dharma, you must study Buddha dharma as much as you can.
c) Having taken refuge in the Sangha, you must listen to the words and teachings of the members of the Sangha, and particularly, those of our spiritual teacher. Having taken refuge in the Three Jewels regardless of whether you are in favorable conditions or not. One must have firm confidence on Triple jewel unceasingly. One must also recite the Refuge Prayer at least seven times a day.

Jan. 2nd-March 28th, 1993
I. Nagarjuna Institute, in collaboration with Visva Santi Library, Lalitpur organized classes on Buddhist iconography to a group of young students who were artist mostly. During three months of teachings program instructor M. B. Shakya taught on the subjects of Buddhist iconography of Five Tathagatas, their emblems, postures and meaning of wisdom they represent. About 30 students participated in the program.

April 25th-July 11, 1993
II. A young artist group of Okubahal, famous manufacturers of Buddhist Metal statue in Lalitpur, organized the classes on Buddhist Iconography in collaboration with Nagarjuna Institute. In this session too, instructor M. B. Shakya explained the importance of Nepalese Buddhist artist traditions and elucidated Five Tathagatas in particular. During lecture sessions, Mr. Shakya emphasized the students about the need of making genuine statues, worthy of faith and devotion and warned them against producing faulty Buddhist statutes and images without any canonical basis for mere gain in business dealings.

March 20-25, 1993

Mrs. Susan B. Recto, Vice President, World Pranic Healing Foundation, Inc. visited our center. She presented her lectures on pranic Healing and conducted workshop for five days teachings programs she taught on various aspects of pranic healing techniques. Introducing Pranic Healing Methods she says, “Western allopatic medicine holds to the view that disease is caused by such malevolent microscopic creature as bacteria, germs or virus which mess up our natural physiological functioning or defense mechanism. Diseases can also be caused, according to this view, by emotional stress or psychological problems.

And caused disease is believed to be caused either by an infection an allergen, a breakdown in man’s physiological functioning all one has to do is to remove or neutralize the invading mechanism on stress- inducting situation or agent and presto! The patient will be cured.

Unfortunately, not all disease respond to such method of treatment, despite the impressive advances of modern medical science: As a matter the impressive of fact, some medication prescribed by doctors have serious side effects. But there are appears to be a third alternative view, one that has been neglected by modern medical science.” The recognition of the existence of such general treatments (as pranic healing) since they tend to restore a ready flow of prana, or vital energy, is the chief determining factor for the bio-electric conditions within a living form”.

Modern Kirlian photography has shown that disease appears first in the energy or vital body of man before it manifests itself in the physical body. There is an intimate connection between the two. Therefore by treating the body, we can often effect a cure in the physical body. During 5-days workshop she compassionately unveiled the secrets of Pranic Healing and Pranic- Therapy without reserve. At the end she also donated following books:

1. The Ancient Science & Art of Pranic Healing-Choa Kok Sui (1990)
2. Advance Pranic Healing-Choa Kok Sui (1992)
3. Pranic Psycho Therapy- Master Choa Kok Sui (1989)

We would like to extend our heartfelt thanks to Mme. Susan Recto for the books and valuable teachings given for the first time in this Institute.
For more details on Pranic Healing, contact:
Mrs. Susan B. Recto
World Pranic Healing Foudation, Inc.
Suite 1408 City land 10, Tower
Dela Costa Ayala Ave.

Makati, Metro, Manila –Tel: 812-5001

April 24-Sept. 27, 1993

Nagarjuna Institute conducted its Summer session, Buddhist Studies Program at the premise of Institute. About 30 students participated in the Studies Program. During the course the students studies the following topics:

1. Madhyamaka Philosophy of Nagarjuna, Candrakirti, Santarakshita and Jnanagarbha.
2. History of Four religious traditions of Tibet i. e. Nyingmapa, Kagyudpa, Sakyapa and Gelugpa.
3. Meditation on Emptiness of Five aggregates. Led by Mr. Sridhar Rana.
4. Jewel Ornaments of Liberation of Gampopa: Buddha nature, Precious human body, Spiritual friend, Karma, Refuge, Bodhicitta and six precious. Led by Mr. M. B. Shakya.

May 25-3, June, 1993

This summer, Mr. Yo, Cheng Hwa, an able leader of Buddhist Association of Taipei, with the co-operation of academic giants of Taiwanese Buddhist namely Dr. Yo Hsiang Chow, Mr. Cheng Chen Houng and Mr. David Blundell invited some fifty Buddhist scholars from 18 different countries to a conference “Buddhist Co-operation for World Peace” at Taipei to discuss on the ways of co-operation among Buddhists. About 10 papers were read out for discussion. After the end of the conference the participants jointly confirmed their intention to establish a Truth namely World Buddhist Heritage Trust (WBHT) for the purpose of World Peace through education in Buddhism. During the session Mr. Yo Cheng Hwa, through his dynamic effort raised 2 million US dollars at the very spot of the conference. A local committee for WBHT was formed. A board of advisors from Buddhist dignitaries from home and aboard is shortly expected to from in near future. Prof. Lewis Lancaster, from University of California, Ven. Tai Situ, Rinpoche, from India, Ven. Dhammananda Thero from Malaysia, Ven. Rewat Dhamma, from England, were the distinguished participants among the present. Mr. Lok Darshan and Mr. M. B. Shakya were delegates from Nepal. After the busy schedule of conference the participants were given opportunity to visit eastern coast at Hualien city of Taiwan. In Hualien city, the participants were received by celebrated philanthropher Ven. Jeng Yen who with her dynamic effort established Buddhist Compassion Tzu-chi Hospital, Medical and Nursing colleges.

By: Peter Faun

This is a true story of a miracle of compassion and love. This is also a legend of faith and determination. The miracle workers are a Buddhist nun and a group of her followers. All together hard working hand in hand, these compassionate volunteers from all walks of life started a gigantic, non-profit charity mission from practically nothing but love and ideals. To day their relief services have covered all corners of Taiwan and extend to the United Sates of America and several foreign countries as well. At home, in addition to their regular relief services to benefit thousands, they have built a and operated a modern General Hospital, a Nursing College and a medical College to be expanded to a University with many departments. All these tasks had seemed to be impossible. But the dreams and ambition of a young girl have finally come true. It began in 1952 when the 15-year old girl, Miss Wang Chin Yun was told by their family physician that her mother was very serious suffering from malignant gasrtic ulcer and that surgery and that surgery on his fatal disease was necessary to save the her mother’s life. But in those days of less advance medicine, such surgery a great risk. Miss Wang would not let her mother take the chance. The deeply worried filial young girl resorted to praying to Bodhisattva Avalokiteshvara for help. She vowed that if the Great Compassion Bodhisattva saved her mother’s life without any surgery, she should leave home to become a Buddhist nun to follow the Bodhisattva’s foot steps to save the suffering people.

One night after praying, Miss Wang had a dream that she saw Bodhisattva Avalokiteshvara. The Great compassionate One came down from the sky in the from of a heavenly beautiful young lady to give her some medicine to feed her mother. Incredibly, but miraculously, her mother was cured without taking any surgery, and she recovered from the fatal illness. This miracle strongly confirmed the faith of the young girl in Buddhism. She was determined to fulfill her vows to this merciful Bodhisattva. After a long experience of hardship she finally was able to become a Buddhist nun at 1963 with her new name Ven. Jeng Yen conferred on her by her teacher Ven. Master Yin Shun. One day in 1996, Rev. Jeng Yen happened to hear that an aboriginal woman died of miscarriage simply because of being too poor to pay an advance deposit to get admitted to a private hospital. This news deeply saddened the Reverend nun. How many similar poor patients were refused by hospitals? How miserable was it be poor and ill especially in the rural areas of the poorer eastern coast of Taiwan. How many poor patient could afford to take a trip to go to the major hospitals in the big cities?

Rev. Jeng Yen decided that she could wait no longer, and that she must start her relief services at once, even through it would be a very small start. And so she founded a non-profit charity organization by the name of Buddhist compassion Relief Tzu-chi Foundation. She and her followers sold home made baby shoes at market to raise small money to help some needy patients pay their medical bills. Later, the Reverend nun called for the local housewives to donate fifty cents everyday from their daily food shopping allowance to support such relief service. This was indeed a very humble start. But before long, it gained the attention and wholehearted support of the local housewives. They responded enthusiastically and joined the foundation. Soon they opened a free medicine distribution center to help the poor. More and more women and men came to join the relief force and requested to become disciples of the Reverend Nun, or to take refuge under her. The modest nun always replied that she was only an ordinary woman and that she did not deserve public admiration. If any one really wanted to become her disciple that badly, the Reverend nun made it a rule that one must vow to devote oneself, to give generously, or to do actual relief works to help the needy and must not be only a nominal member of the foundation.

The foundation was growing fats with membership on the increase all the time. Rev. Jeng Yen always preached to her followers according to the Shakyamuni Buddha’s teachings that to be compassionate, to save lives, and to help the unfortunate suffering people are the top priorities in doing the good deeds of cultivation. She also preached that shumanitarian live can change the miserable world into a pure land or paradise. Therefore, under her leadership, the Foundation’s member took initiatives to search for needy people and help the justified ones. They helped poverty patients, victims’ natural disasters, accidents and crimes from all over the country. The Foundation collected donations from the public and distributed relief items or funds to the needy ones. They published monthly magazines to show proofs of receipt of donation and distribution of relief funds and items, and also to call for public support. The foundation became a household name in Taiwan for its great relief services, its achievements and its integrity. But Rev. Jeng Yen did not think that all these were good enough. She wanted to built a modern general hospital for the poor, in addition to all the relief services.

She was fully aware that to built a hospital would cost a great fortune, possibly, billions of dollars and to raise funds for such great project would not be easy, if not impossible. But she was determined to have a general hospital built for the poor. Then she began to plan and to call for public support for her dream hospital’s project. First, she needed a piece of land. And land was scarce and expensive. Through the help of many supporters, the Foundation bought a piece of land and held the ground breaking ceremony on Feb. 1983. This was good turning point. The public responses were overwhelming to this unpreceden-ted charity hospital that was built. Donations kept rolling in Volunteers flowed in from all walks of life. Upon its completion in August 19486, the hospital officially opened to render medical services to the poor as well as the general public. As a policy, the hospital provides free medical care for impoverished patients, and meanwhile leaving the option for the affluent patient to pay their bills as a donation to help the fellow poor patients. The hospital also runs mobile medical care services, with physician and nurses serving, needy patients; in the remote rural areas. Furthermore, it provides medical insurance for both the public and the Buddhist organizations. This Buddhist compassion Relief General Hospital is equipped with most advanced modern instruments and installations, and is staffed by many elite physicians and qualified registered nurses of the country.

Undated news shows that they have already opened a Nursing college in 1989, and that they are about to complete the construction of this Medical college to enroll students in 1992. All these achievements had once seemed to be only impossible dreams. But everything came true gradually despite financial problems and all kinds of frustrations. This is indeed a miracle of compassion, love and determination.

Oct 1-4, 1993

Under the initiation of Ven. Doboom Tulku, the Director of Tibet House in New Delhi, Tibet House organized a International conference on “Ecological Responsibility: A Dialogue with Buddhism” in New Delhi from Oct. 1-4. 1993. At 2nd Oct, His Holiness Dalai Lama consecrated the statue of Lord Buddha, newly installed at the Buddha Jayanti Park amongst the large gathering. His Holiness Dalai Lama, out of gratitude to the government of India offered the Statue of Lord Buddha Jayanti Park to Mr. Venkata Raman, the former President of India. In the afternoon session, His Holiness inaugurated the conference “Ecological Responsibility: A dialogue with Buddhism and delivered an inaugural speech. An experts from his Holiness’s speech.

Buddha’s massage of non-violence, his advice that we should help others as much as we can and at least avoid harming them, remains essentially relevant today. As the 20th century draws to a close, we find that the world has grown smaller. The world’s people have become almost one community. We are coming to recognize that such problems as poverty, over population and damage to the environment are not merely global in nature, but are actually interconnected. Consequently, no single community or nation can solve these problems on their own. Amidst a growing consensus about what the problems are and even how many of them can be solved, we needs a spirit of co-operation and the will to take decisive action to bring about such solutions.

To meet the challenge of our times, I believe that human being must develop a greater sense of responsibility. Each of us must learn to work not just for his own self, family or nation, but for the benefit of humanity. Universal responsibility is the real key to human survival. It is the best foundation for world peace, the equitable use for natural resources and , through concern for future generations, the proper care of the environment.

During the conference period outstanding scholars like Prof. Ramachandra Gandhi from India, Prof. Jose A. Lutzenberger from Brazil, Prof. Lambert Schmithhousen from Germany, Prof. Stanislav Menshikov from Russia, Kyabgon Sakya Trizin from India, H. E. Neville Kanakaratne from Sri Lanka and others presented their enlightening papers.

1. Nagarjuna Institute has published its bi-annual journal Buddhist Himalaya Vol. IV No. 1 & 2, 1992 and Buddhist Himalaya Vol. V. No. 1 & 2, 1993. As usual the journal aims at publishing scholarly articles on biography of eminent Buddhist masters, history, philosophy, iconography and rare manuscripts.

2. NIEM published a quarterly newsletter “Dharmadhatu” No. 5. 1994 which incorporates the institute’s activities (1993-1994) and Tibeto-Nepalese Buddhist activities in general.

3. In order to diffuse Buddhist education and provide reading materials on Mahayana Buddhist philosophy and practice, Nagarjuna Institute initiated Nepal Buddhist Text Translation Project NBTTP. Under this project we have recently published and important Mahayana Text called “Arya Manjushri Namasangiti” with Sanskrit, Newari glossary of more than 800 words. The text was released by Mr. Hem Raj Shakya, a well known scholar on Newar Buddhism on August 7th, 1993 at the Institute’s Lecture Hall. Pandit Divyavajra Vajracharya spoke on the importance of Namasangiti literature on Vajrayana Buddhism of Nepal. The book was distributed freely to Buddhists from Palpa, Tansen, Lumbini and also to various Buddhist groups of the Kathmandu valley for recitation and study.

Future publications:
4. A series of translated manuscripts are awaiting for publications. We welcome sponsors who are eager to participate in this meritorious project. Those interested are requested to contact the Director of this Institute

1.Ksitigarbha Bodhisattva sutra (Nepali Translation)
2.Gunakarandavyuha Sutra (Newari translation)

3.Lalitavistara Sutra (Newari Translation) for reprint

September 25, 1993

So as to provide incentives in leading the pure life of Bodhisattva, Nagarjuna Institute has recently organized a Refuge and Bodhisattva vows ceremony in the premise of Nagarjuna Institute’s office, Chakupat, Lalitpur. The ceremony was blessed by Ven. Chokyi Nyima Rinpoche, the spiritual director of Nagarjuna Institute. Before granting refuge and Bodhisattva vows Rinpoche performed the puja of 16 Arahats, Green Tara, Long Life Buddha and Guru Padma Sambhava. Participants about 130 in number took the sublime vows and received the certificate of Buddhist Membership. The Ceremony was basically organized for the students Programme. The participants were overjoyed to receive a new Dharma name. The Bodhisattva vows are :

The Eighteen Root Downfalls:

  1. Praising our self and scorning others
  2. Not giving Wealth or Dharma
  3. Not accepting the other’s apologies
  4. Abandoning the Mahayana
  5. Stealing the property of the Three jewels
  6. Abandoning Dharma
  7. Taking away saffron robes
  8. Committing the five heinous actions
  9. Holding wrong views
  10. Destroying places such as towns and villages
  11. Explaining Emptiness to those who are likely to misunderstand
  12. Causing others to abandon the Mahayana
  13. Causing others to abandon the Pratimoksa
  14. Belittling the Hinayana
  15. Speaking falsely about profound emptiness
  16. Accepting property that has been stolen from the Three jewels
  17. Making bad rules
  18. Giving up Bodhicitta

Sept. 22nd to Dec. 27th, 1989

a) Nagarjuna Institute invited Dr. Natalia Bolsokhoyeva from Buryat Republe Ulan-Ude for carrying out a research on Tibetan Medical treatises available on Nepal. During her sojourn in Kathmandu she prepared her monograph on Introduction to the Studies of Tibetan Medical Sources which was published by Mandala Book Point, Kathmandu. The monograph is basically prepared to introduce the best specimen of Tibetan medical literature particularly to the responsive scientific circle and in general to everybody, who are interested in theoretical and practical problems of medicine in Tibet.

March 17, 1994

b) Nepal is the home of rich Buddhist cultural heritage. People in this country have preserved its spiritual traditions through centuries and had produced a unique Buddhist Culture and civilization through arts and painting. These artistic paintings and sculptures are still scattered here and there in large number especially in Kathmandu valley. Apart from its artistic and historical value it has deep spiritual significance. In recent year due to lack of proper understanding about the importance of these images or sculptures many of them were stolen, vandalized or simply left neglected to decay. In order that people may get some understanding about the importance of these deities and appreciate its spiritual significance a humble attempt has been made by the author to describe the merits and virtues of different deities in Nepalese context. The author on behalf of Nagarjuna Institute is deeply grateful to Handicraft Association of Nepal/ZDH for some financial assistance and sponsoring the publication of the book “The Iconography of Nepalese Buddhism” by Min Bahadur Shakya. It was released on March 17, 1994.

November 1-7, 1993
A group of Taiwanese Buddhist pilgrims visited Nepal to pay homage to Buddhist scared sites such as Lumbini and Kapilvastu and various other famous sites in Kathmandu valley. Their visit lasted for seven days. During their weeklong visit, Dr. Yo Hsiang Chou, a celebrated Buddhist Scholar visited Nagarjuna Institute and kindly delivered a brief yet meaningful lecture on Importance of Awareness in Buddhism. As a gesture of friendship he donated a couple of books on Zen Buddhism. Another Buddhist Scholar Mr. Yuey Tsung Huey, secretary of Lay Buddhist Association, Republic of China, became an Institutional member of the Institute.

April 13, 1994

On behalf of Ven. Tarthang Tulku, Mrs. Leslie Bradbrun from Dharma Publishing 2425. Hillside Avenue, Berkeley, California kindly donated following (39) books to Nagarjuna Institute Library. As a gesture of gratitude, the Institute has decided to regard Ven. Tarthang Tulku as Patron of this Institute.

  1. Lalitavistara Sutra (two vols) (The Voice of the Buddha)
  2. Kindly Bent to Ease (Three volumes)
  3. Golden Zepher
  4. Mind in Buddhist Psychology
  5. Mother of Knowledge
  6. Buddha’s Lions
  7. Dharmapada
  8. Ways of Enlightenment
  9. Foots on the Diamond path (Crystal mirror Vol. I-III)
  10. Crystal mirror Vol. IV
  11. Crystal mirror Vol. V
  12. Crystal mirror Vol. VI
  13. Crystal mirror Vol. VIII

December 17, 1993-March 24, 1994

His Holiness the Sakya Trizin is the head of Sakya Order of Tibetan Buddhism. He is the 41st “Throne holder of Sakya., a descendant of the scared ‘khon’ lineage. He was born in 1995 at Tsedong, Central Tibet. His Holiness is the emanation of Manjushri, the Bodhisattva of wisdom. His Holiness has received extensive teachings from prominent teachers and has undergone rigorous religious training. His holiness is one of the most distinguished Buddhist teachers of today who has full command of Sutra and tantra with profound experience of meditation.

His Holiness is also well versed in English which facilitate the transmission of the precious teachings to an international audience. As requested by Lama thubten Gyaltsen a few years ago, His Holiness has graciously agreed to bestow the empowerments and teachings of the collection of Sashanas at the Monastery of Tharlam Sasang Namgyal Ling, Bodhnath, Kathmandu for a period of three months. His Holiness presides over the opening ceremony and consecration of the newly constructed Tharlam Monastery on 27 Dec. 1993, which is the Mahaparinirvana Anniversery of the Great Sakya Pandita. Thereafter His Holiness bestowed the empowerments of sGrub-thabs-kun-btus, 650 empowerments in all, to a large gathering near Bodhnath Stupa.

Ven. Thrangu Rinpoche, the spiritual Director of Nagarjuna Institute conducted seventh Namo Buddha Winter Seminar at the premise of Thrangu Tashi Choeling near Bodhnath Stupa, Kathmandu. For the first two weeks of the teaching Rinpoche taught Samadhiraja Sutra, king of samadhi sutra, one of the Nine Dharmas of Nepal. The Sanskrit text was published by Mithila Institute, Durbhanga, 1961 and was edited by Dr. P. L. Vaidya. An excerpts from Samadhiraja Sutra teachings: In this sutra the principal interlocutors are Lord Buddha and Bodhisattva Candra prabha and the scene is laid in the Gridhkuta Hill, near Rajagriha. The subject matter of this sutra is different types of samadhi based on equanimity, Sunyata and Bodhicitta to be acquired by a bodhisattva in course of his career. Samadhi Raja Sutra relates a very inspiring story of a bodhisattva called Supuspacandra. Ananda once asked Lord Buddha why the Bodhisattvas feel no pain even when their limbs are torn asunder. Lord Buddha replied “Just as a worldly minded man, every part of whose body is burning with the fire of sin, yet feels pleasure without the fire being extinguished and he knows no pleasure but in the pursuit of gain so does a Bodhisattva, who is desirous of escaping from the burning fires of grief, birth and death and longs to obtain Nirvana, feels no pain from such trifling matters, as the amputation of a hand or a foot.”

The story runs as this: At the time when Ratnapadmacandra Visuddhabhyudgata raja Tathagata attained Nirvana, there lived a king named Suradutta, who reigned over the whole of Jambudvipa. His capital was Ratnavati and he had eighty thousand wives, one thousand sons and five hundred daughters. At that time, the false faith in the sacrifice of the Tirthikas prevailed. The Bodhisattvas, under the leadership of their great preacher Supuspacandra, were staying in a forest named Samantakhanda. Due to his divine vision, he foresaw the liberation of these beings in case he preached them but his disciples requested him not to go to the city dwellers because his death was sure if he preached to them. But this great bodhisattva did not listen to them, he convinced them by saying that even at the risk of their life the bodhisattvas should not forsake the benefit of other sentient beings. So, Puspacandra went to the city and imparted Bodhi knowledge to millions at Ratnavati. He also converted the queens and the princes. At last when he presented himself before the king, the servants fell prostrate at his feet. The king was surprised to find a stranger so honored in his presence. The Bodhisatva’s comely appearance before the inmates of the harem roused a deep suspicion in the king and without any investigation he ordered the Bodhisattva to be killed by mutilation.

His hands and feet were cut his eyes plucked out. A week later, the king happened to pass by the place where the murder had taken place and he found the Bhikshu’s corpse had not decomposed but remained fresh. The king realize his folly and became a prey to remorse. “One who desires the great samadhi, Ananda, added Lord Buddha, should preach this dharma of Tathagata even at the cost of his life”.

Oct 15-30, 1993

Rangjung Yeshe Institute, Kathmandu sponsored its 13th Seminar on the topic “Awakened Mind” at Ka-nying Sedrup Ling Monastery in Bodhnath. During two weeks of teachings, Ven. Chokyi Nyima Rinpoche, the spiritual director of Nagarjuna Institute, taught the general principal of Buddhism on the stages of the path. Rinpoche emphasized the need to realize the Buddha-nature of one’s own mind through intensive practice. Later, the participants moved to Pharping near Vajrayogini Temple where Guru Urgyen Tulku Rinpoche was residing in his monastery. Ven. Guru Urgyen Tulku Rinpoche taught Four themes of Gampopa” and delivered a very precious teachings transmission on “Thek cho’ practice of Nyingmapa Tradition.

10th –25th April, 1994

His Eminence Chogay Trichen Rinpoche performed the empowerments of rGyud-sDe-Kun-tus in continuation of the empowerments transmission which was started some four years ago. During two weeks of the empowerments sessions Rinpoche bestowed the empowerments of

  1. Sitatapatra Sadhana
  2. Arpacana Manjusri
  3. Marici Sadhana
  4. Rakta Yamari Sadhana
  5. Mahavairocana Sadhana
  6. Vimala Ushnisha Sadhana
  7. Kalacakra Sadhana

The ceremony of transmission ended at 27th April with Ganackra Celebration. The rGyud-sDe-Kun-tus also known as The Ngor Mandalas of Tibet was published by the Center for Far Asian Cultural Studies, Tokyo 1991. The listing of Mandala Deities (139) was made by bSod Nam rGya mtsho and was revised by Dr. Musashi Tachikawa, Shunzo Onoda. Keiya Nogachi and Kimiaki Tanaka.

26th January 1993
Dear Mr. Min Bahadur Shakya.

Your Bulletin is highly informative and useful. Please be kind enough to send all the back issues including the current issues. We learned so many things and there is every prospect for developing fruitful co-operation between the two Institutions of ours. And whenever any good Nepalese scholars from Nepal happen to visit our area, please inform in advance. We should be happy to invite them to Dharamsala and deliver lectures. With warmest Tashi Deleg.

Gyatsho Tshering
Director
Library of Tibetan Works & Archives,
Dharmshala, India

February 16, 1994
 Dear Editor,

Namaskar! It was in December 1993, I received your letter along with the Institute’s newsletter Dharmadatu and the journal Buddhist Himalaya vol. IV-1992. I was indeed, happy to receive and hear from you. You have dramatically improved the standard of the journal. I can assure your tireless effort will no doubt lead the Nagarjuna Institute to the culmination not merely as an Institute for Nepal/Himalayan Buddhist Studies but as a World Buddhist Studies center as a whole enlightening a large number of sentient beings from the ocean of perpetual suffering. May Tri-Ratna’s rich blessing be always with you.

Narada Adhikari
New Delhi, India

February 21, 1994
 Dear Mr. Shakya,

Thank you for sending us the copy of Buddhist Himalaya and your newsletter Dharmadhatu. It is nice to know that we will get them regularly from now on. You will soon receive a letter from our Librarian.

Thierry Dodin

Seminar fur Sprach-und Kulturwissenschaft Zentralasiens Universitat Bonn.

Patrons
1 Ven. Master Hsing Yun. Fo Kuang Shan, Koahsiung, Taiwan
2 Ven. Tarthang Tulku, Nyingma Institute, Berkeley, California.
3 Ms. Grace M. H. Cheng, Taipei, Taiwan. (Sponsor of Buddhist Himalaya)
4 Mr. Thupten T. Anyetsang, Jawalakhel Handicraft Center, Lalitpur, Nepal
5 Mr. Sanu Ratna Sthapit, Jyatha, Kathmandu, Nepal
6 Mr. Bhakti Das Shrestha, Panipokhari, Kathmandu, Nepal
7 Mr. Puskar Man Shakya, Pulchowk, Laltipur, Nepal
8 Rev. Syucho Takaoka, Buddhist Library, Nagoya, Japan (Sponsor of Dharmadhatu)

Institutional Members
1 Lay Buddhist Association, Republic of China, Taipei, Taiwan
2 Chung Hwa Institute of Buddhist Studies, Taipei, Taiwan
3 Seminar fur Sparch-und Kulturwissenschaft, Zentral assiens, Universitat Bonn, Germany.