Venerable Geshe Namgyal Wangchen of Drepung Loseling Monastery and Tsem Rinpoche | འབྲས་སྤུང་བློ་གསལ་གླིང་གྲྭ་ཚང་གི་དགེ་བཤེས་རྣམ་རྒྱལ་དབང་ཆེན་མཆོག་དང་ཚེམས་རིན་པོ་ཆེ་སྐུ་ཕྲེང་ཉི་ཤུ་རྩ་ལྔ་པ་རྗེ་བཙུན་བསྟན་འཛིན་བཟོད་པ་མཆོག
I have a photo album of the various departments in Kechara and am explaining them to Most Venerable Geshe Wangchen la. He is rejoicing very much and told me he is very happy to see these pictures.
Interviewing Most Venerable Geshe Namgyal Wangchen
of Drepung Loseling Monastery
about H.E. the 25th Tsem Rinpoche
Or view the video on the server at:
https://video.tsemtulku.com/videos/InterviewingGesheNamgyalWangchenTibetan.mp4
Interview Transcript
Drepung Loseling Monastery (November 2007)
[Click here for Tibetan བོད་ཡིག]
[Kechara] So to start off with maybe, if possible, you can recollect about how it all first began, how did Rinpoche first come to know about you. If possible, if you can give me how many years ago. If not, it’s okay and how he came to know about you and what is your first impression of Rinpoche at that time.
[Geshe-la] Thank you.
[Geshe-la] I think it was the…16 years ago.
[Kechara] 16 years ago?
[Geshe-la] Yes, yes.
[Geshe-la] I think roughly this. And he was recognised as the incarnation of Tsem Khenpo (Abbot) whose monastery is based in the eastern part of Tibet. And he was recognised as the reincarnation of Tsem Khenpo.
[Kechara] Yes.
[Geshe-la] Then, I think the first teacher of Rinpoche as far as I understand, is Zong Rinpoche. His Holiness Zong Rinpoche, the previous Zong Rinpoche.
[Kechara] That’s right.
[Geshe-la] And then Lati Rinpoche and Kensur (Abbot Emeritus) Jampa Yeshe And Gen Jampa Yeshe – Kensur Jampa Yeshe – has the good relationship with me. Probably Rinpoche knows about me through him.
[Kechara] Oh, I see.
[Geshe-la] And then he sent somebody to ask me…if it is possible for him to come to study with me here in Drepung Monastery. And then I was happy about it. Honest about it, honoured about it at the time for him to come to study with me. Then he decided to come here and stay, the first time, for maybe a few months in Drepung Monastery and he had already studied Buddhist philosophy with other gurus like Zong Rinpoche and Kensur Jampa Yeshe. And he studied with me mainly about Pramanavarttika.
[Kechara] Sorry?
[Geshe-la] Pramanavarttika.
[Geshe-la] Logic.
[Kechara] Logic?
[Geshe-la] Logic, yes, logic.
[Geshe-la] Written by the Indian master Dharmakirti.
[Kechara] Dharmakirti?
[Geshe-la] Yes, Dharmakirti. Yes, he studied with me and then he…every day, we have classes. Every day, we have class. He was very sharp.
[Kechara] He was very sharp?
[Geshe-la] Very sharp. Extremely sharp. Studied very well and my first impression about him is…I found him, of course, very intelligent person and he was very kind. He had a very kind heart, you know, to help other people. While he was here, while he studied with me, he had a project to support poor Tibetan families. He himself travelled from door to door in the monastery and whenever he found the problems…some people sick, no help. Some have many children, find it difficult to look after them. And some old persons, you know, and Rinpoche went door by door in Mundgod and he supported (them) financially. And also, he supported this Tibetan Medical Institute. They have a very poor building. They can’t, they can’t provide many places for the sick people, he supported them a lot. He supported a lot. So very kind, and internally of course very gentle. And then he went back for some times, (then) again he came. I think maybe few years, he studied at least with me.
[Kechara] Oh, I see.
[Geshe-la] Yes, yes, yes.
[Kechara] So he stay here for a couple of…
[Geshe-la] He stay here for a couple of months and then he went back to Gaden Monastery and then again come here.
[Kechara] Oh, I see, just like this.
[Geshe-la] We are very close.
[Kechara] Oh, very nice. So he studied under you personally.
[Geshe-la] Yes, he did, yes.
[Kechara] Wonderful. And this relationship lasted for a few years?
[Geshe-la] Yes, a few years, yes.
[Kechara] That’s really nice.
[Kechara] So, if you can remember, one of the interesting questions that people always ask is, “How was he like when he was a monk, when he was here?” Is he still very different from what you see now, because now he is giving Dharma teachings?
[Geshe-la] Grown up.
[Kechara] He’s grown up.
[Kechara] So do you see a lot of differences in his period of study here and now, now he’s like coming to 40?
[Geshe-la] Very active now.
[Kechara] Oh, still very active?
[Geshe-la] Very active.
[Geshe-la] Then, my impression when he was studying with me was I found him as, I think, very kind person, a good person, he always wanted to help poor people, see? Very compassionate.
[Kechara] Very compassionate?
[Geshe-la] Very compassionate.
[Geshe-la] At that time, he didn’t have much, I think, financial for himself. Whatever he have, he wanted to support. That is the…and as a result, now he have, you know, he’s benefiting many people and also I was so glad that he was able to come back to support his monastery.
[Kechara] Yes, he’s very…
[Geshe-la] I think his ambition is to help others. That is part of the practice of bodhicitta.
[Kechara] Oh, bodhicitta. You already observed this quality in him when he was, even when he was here…
[Geshe-la] Yes, yes, yes.
[Kechara] So he doesn’t just study and study? He was interested in Dharma knowledge but he also interested in…
[Geshe-la] And very practical.
[Kechara] Practical person?
[Geshe-la] Very practical and what he wants, I think, we had a lot of discussion about how to present Buddhist teachings to the modern world. To the modern world. I think my impression, because he was educated in America, he has already very good base of the modern knowledge. And apart from that, I think, he has good qualities, you know? Compassion and all that. So he has very good skills to explain, to present Buddhist philosophy and thoughts to the modern people. How to relate Buddha’s teachings to everyday life.
[Kechara] Ah, even at that time he was already thinking about how to spread Dharma to the modern people.
[Geshe-la] Yes, yes, yes, yes.
[Geshe-la] How to relate it to the modern life, everyday life.
[Kechara] And you have active discussions together?
[Geshe-la] Oh, we had sometimes, in between class, we have just chat about everyday life. What is your aim in the future, things like that.
[Kechara] Right, right.
[Geshe-la] Conversation.
[Kechara] That’s really nice.
[Kechara] So coming back to that point then, maybe you can tell us roughly, because I notice that you speak very good English…
[Geshe-la] My English is so-so only.
[Kechara] It’s very good and because we heard from Rinpoche that you had been giving teachings in England some time ago. Maybe you could tell us about your time overseas and before you came back to Drepung?
[Geshe-la] Yes, I came from Tibet at the age of 25. That was in 1959.
[Kechara] Yes.
[Geshe-la] And then I went to Buxa…Buxa?
[Kechara] Buxa.
[Geshe-la] Buxa is the first reestablished Buddhist studies, as you like, university. I went there until we moved to the South. That was, I think, in ’69. I stayed there. Then I spent a few years more here after we moved south. Then after that, I think ’81, 1981…yes, I was sent to teach Buddhism in England. In London.
[Kechara] In London? London Buddhist…Jamyang Buddhist Centre.
[Kechara] Oh, yes.
[Geshe-la] Jamyang Buddhist Centre.
[Kechara] That’s now…is it Lama Zopa’s?
[Geshe-la] Now it’s Lama Zopa’s.
[Kechara] I’ve been there.
[Geshe-la] You’ve been there?
[Kechara] I was studying in England for five years.
[Geshe-la] I see, I see, okay, you went there.
[Kechara] Yes, I went there many times.
[Kechara] Oh, so you gave teachings there. How long were you there in England?
[Geshe-la] I was in England from 1981 up to, I think, 1982.
[Kechara] Just one year?
[Geshe-la] Yes, ’82…
[Geshe-la] No, no, no. From ’81 to ’88.
[Kechara] Oh, ’88!
[Geshe-la] Almost about eight years.
[Kechara] Eight years?
[Geshe-la] Yes.
[Kechara] And that’s when you learned your English so well, I see.
[Geshe-la] Which college you studied?
[Kechara] Oh, I came from Cambridge University.
[Geshe-la] Oh, Cambridge University, yes, yes.
[Kechara] It is very close to London.
[Kechara] Now there’s a lot of Dharma centres growing. Activities going on in England and Europe. But that’s also because we have the fortune to have teachers like you to go there and spread Dharma at that time. Now, it’s flourishing. It’s growing very well. It’s very nice.
[Geshe-la] That’s true, that’s true.
[Kechara] So then after 1988, then you come back directly to Drepung to stay here?
[Geshe-la] Yes, to Drepung. What happened was after seven or six years, I was very seriously ill, health problem. Very seriously ill. And I had operation, goiter operation in London and apart from that, I got diabetes, very serious diabetes.
[Kechara] Diabetes?
[Geshe-la] Yes, diabetes.
[Geshe-la] So it took me, to heal the cuts that done while I had the operation, to heal it took a long time. So I stayed in countryside for maybe another two years. Then I come back. I went to Dharamsala. His Holiness suggested to come to Dharamsala to have treatment with Tibetan doctor. The Tibetan treatment, it helped a lot to me.
[Kechara] It helped a lot, I see.
[Geshe-la] So still of course, I am diabetic. I am on tablets.
[Kechara] And after that you came back here?
[Geshe-la] Yes, come back straight to Drepung Monastery.
[Kechara] And you still give regular teachings?
[Geshe-la] Regular teachings every day, yes.
[Kechara] Now is it possible to ask who’s…before you came back to Tibet… to India, excuse me, you were in Tibet. You were also from Drepung Monastery?
[Geshe-la] Yeah, I am from Drepung Monastery.
[Kechara] May I ask what is your root Guru?
[Geshe-la] Guru, my main Guru…there are two. They were Kensur Pema Gyaltsen Rinpoche, Shako Khen Rinpoche. These two. Both are now passed away.
[Kechara] Passed away?
[Geshe-la] Yes, passed away.
[Kechara] I see.
[Kechara] I observed there are a lot of pictures of you and His Holiness as well.
[Geshe-la] Yes.
[Kechara] You have a strong…
[Geshe-la] Yes, I was very happy that I have seen His Holiness’ throne, photo throne in your centre. Rinpoche have sent and show me.
[Kechara] Yes, that’s correct.
[Kechara] We hope that in the future, we have the fortune to actually invite His Holiness to come to Malaysia.
[Geshe-la] Oh, that is extremely important. It would be extremely beneficial if you could arrange it, you know, to invite His Holiness to Malaysia.
[Kechara] It would be…Rinpoche always says that he wants to…
[Geshe-la] Invite.
[Kechara] …yes, invite and also make offerings to His Holiness in person, you know, when we can all make this, not just to Gaden, but actually in the future we can also…
[Geshe-la] Lovely.
[Geshe-la] That is extremely, very good. Very good.
[Kechara] We really hope that His Holiness can come to Malaysia and South East Asia.
[Geshe-la] Yes, if you invite him then His Holiness will definitely come.
[Kechara] Thank you.
[Kechara] So now we have this Kechara House. We have this Kechara centre that comes…
[Geshe-la] What is the name of your centre?
[Kechara] Our centre is called Kechara House.
[Geshe-la] Kechara.
[Kechara] So we have Kechara House and we have, as you can see in the photobooks that the other day… We actually brought it here…
[Geshe-la] Can I have a look?
[Kechara] Yes, sure.
[Geshe-la] Oh yeah, that one!
[Kechara] Yes, that’s the…
[Geshe-la] Large!
[Kechara] It’s not enough actually. More and more people are coming to the class and It’s expanding. We may have to look for a new place.
[Geshe-la] I see.
[Kechara] We…the purpose of coming and conduct the interviews is also, we want to make it into a documentary for Kechara House and also its connection to Gaden Monastery so that we can raise funds, raise awareness of Gaden because as you know, Drepung and Gaden, they are quite isolated and people cannot stay here. They have to get permit. So it is not very accessible for modern people to come and visit. So we want to make into a film and this film will be passed to the general public and they understand more about Gaden and its connection to Kechara House. So in future, we can raise enough funds to build a retreat centre.
[Geshe-la] Yes, yes, yes. Yes, lovely, lovely. Very good. I appreciate it very much.
[Kechara] That’s the Kechara House…
[Geshe-la] Yes, Tsongkhapa.
[Geshe-la] Yes, carry on with your questions.
[Kechara] So what do you think, in your opinion of… in the way that Kechara House itself you know, as a, as a… Do you see it like a…as a branch of Gaden Monastery and how do you think Buddhadharma, you know, in this day… We all know that it is very relevant to the modern people. We would like to ask your opinion, you know, what’s your opinion of the spread of Buddhadharma nowadays in Western society and now of course in South East Asia because most of us, you know, we come from…we are under Mahayana training and all these things and now Tibetan Buddhism.
[Geshe-la] You were born in it.
[Kechara] We are all Chinese and now we really have the fortune to understand, to get connected to Tibetan Buddhism as well. And so…and therefore, all these centres that are coming up, what do you think about all these things? Is it very similar…
[Geshe-la] I think it is very important these times to have centres like you have. To present the Buddha’s teachings to people, especially this generate…generation, this period. The modern world. And Buddhadharma is, as I understand, not dogmatic.
[Kechara] Hmm, not dogmatic.
[Geshe-la] Yes, yes.
[Geshe-la] It is not only cultural. It is universal heart. So all people, what they are looking for, is peace and inner happiness as we understand. We have in this period, in modern period technologies (that are) highly developed. And people reached for the moon. But of course, I am not saying that we don’t need any material development. Of course we do need science, to write it, very beneficial to the humankind, you know? In case of medication and travelling facilities, and so on and so on. Don’t need to go into detail. But at the same time, people have mental…gross, you know, problems, you see. So much desires, anxieties and stresses…stresses… The Buddhadharma, I think, helps to…pacify all these thoughts and mental problems, you see. I think as His Holiness says Buddha’s teachings, Buddha’s Dharma can very well go with modern development.
[Kechara] That’s right, that’s right.
[Geshe-la] So you have now huge responsibility.
[Kechara] That’s true. His Holiness always says about the relevance of the Dharma to bring inner happiness.
[Geshe-la] Yes, inner happiness. Exactly what I mean, inner happiness. And as I said, you have…of course I understand Rinpoche is very keen to invite His Holiness to your centre and if you can make this possibility, it would be extremely beneficial. His Holiness would be very happy. Plus, his aim is the same as what you are doing.
[Kechara] That’s right.
[Kechara] Coming back to the time when Rinpoche was here, I forgot to ask, is there any special, interesting story or any interesting…or any thoughts of Rinpoche when he was here, anything that leave a strong impression, maybe some kind of incidents, you know, that struck you every time you see Rinpoche, you can remember something about the incident that relates back to that time?
[Geshe-la] You mean the first time when I met Rinpoche?
[Kechara] Not just the first time. Maybe during the time, the many years that you were with Rinpoche. Is he…any particular incident that strikes you as being like oh maybe he’s being very funny? He’s being casual?
[Kechara] Because we are…
[Geshe-la] Oh, he has the very good skills
[Geshe-la] to deal with people and he has such good qualities to make people feel happy and his presence is always…say it give the good energy, happy energy to other people. So he was like that. Still I’m fond of him now.
[Kechara] Yes because a lot of us always wonder that now, when he gives Dharma teachings, he is very active, very like a showperson and he used gestures and jokes to…to…
[Geshe-la] Oh yes! His…he has very good humour.
[Kechara] Humour.
[Geshe-la] Yes.
[Kechara] And that time when he was here…
[Geshe-la] Make people laugh.
[Geshe-la] Laughing is healing. When you laugh…
[Kechara] Yes, he always does that in Dharma teachings these days and we wondered whether that was all the time in him. So yes. So happy. Okay, in that case, could you, is it possible for you to maybe talk about how…Rinpoche’s work in…at that time when he was in Gaden? So he studied a lot and he gave some other… as you’ve mentioned about, his community service. He went and served the medical centre and so on. What other things in your memory has he done at that time other than raising funds to help the monastery and also sponsor old people and so on?
[Geshe-la] Like I said that he, as I remember, he provide the financial support to extend the (Tibetan) Medical Institution in the Mundgod area. And I had impression that he might have some…more project, you know, to benefit the people not only in medical areas, but also in education and so on and so forth. But most times I spent here so I’m sorry, I can’t tell details.
[Kechara] No, it’s all right. I was thinking maybe there’s something that you’re not so familiar. So on and off, he has been here for a couple of months. And at times he goes back and then he comes back and that lasted for a few years, a couple of years.
[Geshe-la] Yes.
[Kechara] I see.
[Kechara] So at that time when he left here and to Malaysia as instructed by his Guru to spread teachings, to spread Dharma teachings, did you talk to him at the very last instance?
[Geshe-la] Well, he…I met him one or two times. And Rinpoche said to me…we had communication. Rinpoche said to me that he was quite okay.
[Kechara] Oh, when he was in Malaysia?
[Geshe-la] Hmm Malaysia, yes.
[Kechara] Oh, there’s constant…
[Geshe-la] Yes, yes, yes, yes, yes.
[Kechara] And at that time just…so at that time just constant letters?
[Geshe-la] Letters.
[Kechara] Letters for communication with you and all his teachers.
[Kechara] So, but at that time when he left, he didn’t have a chance to say goodbye and all these things?
[Geshe-la] Oh, I think he came, he mentioned one time, you see, that he had planned to go to visit abroad, he didn’t mention any particular.
[Geshe-la] He didn’t mention.
[Kechara] Oh, I see.
[Geshe-la] Yes, yes.
[Kechara] Okay.
[Kechara] What we would like to know more about…
[Geshe-la] Have…
[Geshe-la] Have juice, have juice. You have juice.
[Kechara] Okay, thank you! You choose la, you offer to…
[Geshe-la] Yes, I can have some. (Geshe-la speaks in Tibetan)
[Kechara] You speak very good English.
[Geshe-la] Oh…
[Kechara] Because we are afraid that, you know, for some of the interviews, they will not be… (Geshe-la speaks in Tibetan)
[Kechara] Because we were going to interview some people, some lamas. But their English…they may not know English, so we need a translator. Then it’ll be very difficult for them because they have to stay longer. But we feel is very…
[Geshe-la] Back and forth.
[Kechara] Yeah! Very easy, very easy. Very nice.
[Kechara] Because Rinpoche said we have to interview you because you have good English and also he really miss you a lot.
[Geshe-la] Really?
[Kechara] Yeah, he miss a lot.
[Geshe-la] Oh yes, yes. Rinpoche is very kind to me and we had, you know, very… close relationship feeling, from heart to heart.
[Kechara] Oh right, very nice.
[Kechara] So now we…as you can see the Dharma teachers and all these monks, they go through the education in monastic university and eventually they become, you know, geshes and the qualified Dharma teachers and they can all go overseas, you know, abroad to teach Dharma, just like Rinpoche does. Is there any obstacles you see in, you know, the Drepung and, you know, Gaden, you know, because as we all can see there are severe difficulties in the prayer hall itself, in the library, the resources and of course the place, the monastic university itself, is quite inaccessible to many people, foreigners to come and learn Dharma. And do you see any things that can be done, you know, not just Gaden and also Drepung, and all the universities here? How to overcome those things?
[Geshe-la] Problems.
[Kechara] Problems.
[Geshe-la] As you know, the lamas…when they go first, the difficulties, problems that they would often face is the…I think is the…to understand Western people’s minds and thinking.
[Kechara] Oh, I see.
[Geshe-la] It takes long time to understand.
[Geshe-la] I think, essentially, all human beings…have the same mentality, mentality but…but at the cultural level, they have the different way of thinking, you see. And so I think this takes, even from my own experience, it took quite a long time to understand, you see. When you don’t understand Western way of thinking and Western cultural background, you will find it difficult to present it, whatever suitable way to present the Buddhist teachings to the heart. So I think one of the main problems is to understand the barrier. There’s a barrier between the cultures. So that is the one more difficulties that the lamas have to face.
[Kechara] And…but I am sure there are some programmes here that teach them about modern people’s lives. Like for instance, do they have to learn English? Do they have to learn different histories of different cultures and so on?
[Geshe-la] Yes we have these kinds of projects, you know. Now His Holiness open for young monks to learn science. In the monasteries we have classes.
[Kechara] Oh, I see.
[Geshe-la] Every day.
[Kechara] Science, okay.
[Geshe-la] And Chinese also have in Dharamsala sometimes. So they learn the method, you see, how to present it.
[Kechara] So Rinpoche in that case…
[Geshe-la] Chinese!
[Kechara] Chinese?
[Geshe-la] Chinese…
[Kechara] Oh yeah, right right.
[Geshe-la] And Tibetans and Mongolians, they have the ways almost the same because they are born in Buddhist families so we have not much problems to understand each other. That’s why.
[Kechara] Cultural differences…
[Geshe-la] But see, one thing is
[Geshe-la] life in Malaysia, Taiwan and Singapore, scientifically and technologically, very highly developed. People have the high modern education. But…they’re still…interested in their own culture, Buddhist religion. Normally, when modern science and technology start to develop, it sometimes causes the loss of those people’s belief and their own culture.
[Kechara] Belief.
[Geshe-la] Belief and culture but
[Geshe-la] like Malaysia and Singapore, and also Taiwan, although they are, you know, are living in very highly educated, developed scientifically and technologically but still, they have the good faith in Buddhism. That is, I think, very good. So what do you think? Can you comment on it?
[Kechara] I think it’s true that we do…we do value culture but on the other hand it is also true that when, you know, people in Asia, especially in Malaysia, Singapore, even Taiwan and people work very hard. You know the lifestyle is very hectic every day busy busy, driving, you know, office, computer, very busy and to the point that sometimes we don’t know what is the meaning of all this? You know, is there a purpose in life? Is there something that is more fulfilling than just keep working and working. Is that…do you want…
[Geshe-la] The value of life.
[Kechara] Yes, yes so…we actually, you know, in Asia, you know, we start to see these problems coming up. And probably in the US, in America and all over the world, as you said as we all get…technology advances, we know how to use computers and so on and increase our working efficiency and all these things. But at the same time, spiritual level, it’s not coming up at the same pace. In fact, we realised that we are not any happier with cars, you know, and with all these things coming. Something is missing. That’s my personal opinion.
[Geshe-la] Yes, that’s true, I understand, I understand.
[Kechara] And so, you know, when we all first learn about Dharma, you know, Tibetan Buddhism, we find that that’s a very interesting perception to life, how you can become a happier person. And we are very fortunate…
[Geshe-la] Compassion.
[Geshe-la] Compassion is very essential because otherwise, you know, see…in Tibet…when I was a very small child, see…I think…society is materially very poor, I must say. We have no modern light, electricity and cars, all these things, but mentally very happy, as I understand. When you see some strange visitors come, you have almost…almost you have, meeting you’re different. There’s no feeling of the fear. Strangeness. Very close, good-hearted feelings. So see, very peace. I think this is because of the Buddhist teachings, practice. Compassion is very important. And so, when modern technology comes, life becomes almost before first things, most priority, priority…
[Kechara] Priority.
[Geshe-la] …is given to make money.
[Geshe-la] So they think money is a good thing. So important, so important, everybody is thinking. Forgetting the inner happiness, peace and good heart, kind(ness), understanding each other. So, and people become mentally unhappy. Mentally unhappy. So Buddhist teachings, they teach how to develop…our education in the monasteries is not intellectual teachings. Teacher himself has to give the example, as the example. But I am not good. But the teacher himself has to be a good example to the students.
[Kechara] They have to practise what they teach.
[Geshe-la] Practise and they show
[Geshe-la] our everyday lives to the students.
[Kechara] Yes, yes. That’s very true. That’s why we actually observe, you know, we actually learn from Rinpoche and also high lamas.
[Geshe-la] Yes, yes, of course, yes.
[Kechara] Always what they say and they do it through their body actions is consistent. And they believe the benefits of Dharma because of it. This is why we cherish Dharma so much.
[Kechara] Okay, we shouldn’t take too much of your time.
[Geshe-la] Oh, my pleasure.
[Kechara] We may actually, you know, in the future, you know, because we are doing the biography if they are some missing information, we may come back to here again in the future and if possible we can request to have an audience again with you.
[Geshe-la] Yes, I am happy.
[Kechara] Thank you very much for giving so much of your…
[Geshe-la] Thank you.
[Geshe-la] Thank you so much.
[Geshe-la] Tsongkhapa…
[Kechara] When you are having class or debate, it’s very peaceful and quiet. I mean, you feel spiritually very calm when you come here. I just wish I had more time to stay here but, you know, I need the permit and that is a little bit tricky. My friend is in a top university in the US and, you know, they ask questions which is exactly what we have been talking about. What’s the meaning and it doesn’t help them to overcome anger. And His Holiness gave a really good teaching. Very, very beneficial. 5000 were there. (inaudible)
[Geshe-la] I have one time a few people… (inaudible) (inaudible) …how to get rid of anger forever. Forever. I said…
My relationship with Most Venerable
Geshe Namgyal Wangchen la of Drepung Loseling Monastery
Or view the video on the server at:
https://video.tsemtulku.com/videos/AboutGesheNamgyalWangchen.mp4
When I first arrived, probably around January 1988, in Gaden Monastery, Gaden was very remote. The nearest city is Hubli, and it isn’t a massive city but it isn’t a tiny city either. And that is the nearest city, Hubli. To give you a kind of reference point, Hubli is about 12 hours by bus from Mumbai. It is also 12-13 hours away by bus to Bangalore. And from Delhi, if you are going to take a train, it’s two nights, and two and half days. So that means you sleep on the train for two nights, and you wake up in the afternoon on the third day, you arrive in Hubli from Delhi. From Goa, which is an international destination, it is about six hours by taxi – I have never taken a bus – or monastic car. So that gives you a reference point.
On this map, you can see Hubli (Hubballi), Mundgod and Bangalore (Bengaluru) in relations to Delhi, the capital of India, and the rest of the world. This was all in South India.
So Hubli was the nearest big city. From Hubli we would take a car, a bus, or whatnot, one hour to Mundgod. Mundgod is the Indian village and next to that is the Tibetan settlements. When I arrived in 1988, maybe one or two persons in the whole monastery of 3,000 monks would have a phone, and the phone would occasionally work. And what I mean by ‘occasionally’ is, literally if you tried 10 times, one out of 10 times the phone would work and if you talked, you would have to scream and shout. It is just that the connection was very bad.
Hubli, Mundgod and Bangalore in South India. In those days, to travel by car between these locations would have been a luxury we could not afford. We relied solely on public transport, bus and train.
Electricity would be sporadic also at that time. We would have blackouts for three to four weeks at a stretch; sometimes you have blackouts for a day at a stretch, or sometimes you would have a blackout for a few hours. But definitely you would have blackouts every single day. So electricity was quite difficult. Some parts of the monastery had running water, but many parts of the monastery did not. It was quite simple and rural, and in some aspects, primitive. But don’t get me wrong, none of that is something negative. It is just more of a description of the place, and none of that bothered me, I was very happy there.
An old photo of Gaden
So from Mundgod, we would go to the Tibetan settlements, and there were two monk settlements. One was called Lama Camp No. 1 – that was where Gaden was – and about 15-20 minutes away you have Lama Camp No. 2, that is Drepung. So the great Drepung Monastery was re-established about 20 minutes’ drive away from Gaden. You can walk there too but it would take you about an hour, to an hour and a half. Gaden was very nearby [to Drepung]. And in between Gaden and Drepung, and around it, you would have the various Tibetan settlements. So the Tibetan settlements of Mundgod, including monks and lay people, at that time was about 14,000 people, Tibetan in origin. And we would be surrounded by various Indian villages, who were very friendly and helpful. But our closest Indian village was Mundgod, and a lot of us would go to Mundgod to buy simpler things, at the market, for simpler things. For vaster amounts, like if you wanted a lot more rice or vegetables, or more / bigger supplies, cloth and all that stuff, you would actually go to Hubli. So that gives you a reference point of where we were.
So, at that time, very few Gaden or Drepung monks had gone to the East or to the West to establish centres. Of course, there were monks who had gone to the East and West – Hong Kong, Taiwan, Japan, Singapore, Indonesia, Mongolia, Russia – and established centres. And there were monks who were in Europe and also in North and South America. They also established centres. There weren’t a lot but there were a few, and they were quite established. And so going abroad would be a big production and a big deal for a lot of the monks, simply because of all the paperwork necessary – all the visas, the applications – and the distance.
So, when I arrived there, I would stay in Gaden Monastery itself. There, out of 3,000 monks, there would be maybe five or six monks who actually spoke English. And out of the five or six monks, maybe three monks or four monks actually spoke good English or, you know, were very easy to understand. It wasn’t very necessary at that time to learn English for most people anyways. It’s not really strong; there was no curriculum to learn English in the monasteries. It was more Tibetan, Tibetan grammar studies, handwriting, philosophies, and rituals. Not so much English. Later, they started putting English into the Tibetan monastic schools, but that was much later. In Drepung, as far as I knew, there was probably also four or five monks at the time that spoke good English. And Drepung had even more monks; they had probably 4,000 monks. There were only four or five monks at that time that spoke very good English. So finding teachers who spoke good English was near-impossible. Probably nil. Maybe one.
Another old view of Gaden. As you may have guessed, the facilities back in those days were extremely basic. Of course I am not complaining and would never dare to complain. I was extremely happy there. But I am bringing this up because facilities back then were basic and of course communication would also be extremely difficult. In such an environment, who would know how to speak English? So when I met Geshe Wangchen la it was a very rare and precious opportunity for me.
So, when I first arrived in the monastery to receive teachings in Tibetan, it was extremely difficult because I didn’t speak Tibetan. The little bit I started picking up along the way (because you kind of listen along the way, and learn, and memorise) didn’t serve its purpose in getting teachings. It was really, really tough. It was really tough going for debates, it was really tough going for teachings. And, you know, I went for weeks and weeks and weeks of just sitting there listening to teachings, and not understanding 99% of what’s going on. And you just sit there, because you have to go. There were some other monks that I would go to and kind of ask, “What’s this? What’s that, in this text? Or in that scripture?” and they would explain some of them. But you could not do that all the time, and there were some other monks that spoke in slower, simpler English to me and kind of rehashed what our teacher had taught. And I kind of went along doing just that.
And then, in Gaden Monastery, we have monks from the monastery of my previous life, Tsem Monastery. Tsem means tooth, and our monastery was called Tsem Monastery because it housed the holy tooth of Lama Tsongkhapa. And you know, everybody only has 32 teeth so if you can get one of those [Tsongkhapa’s teeth], it is a pretty big deal because everybody in Tibet – it would be tens of thousands – would want Lama Tsongkhapa’s tooth. So to get the tooth of Tsongkhapa and to have that housed in your monastery was a massive, big deal. And for a little monastery to have Tsongkhapa’s tooth there, enshrined, and for people to come and make offerings and prayers, it was a very big deal. So the whole monastery was named after the tooth. It is literally the “Tooth” Monastery. But we are not unique in that because you have the Tooth Monastery in Kandy, Sri Lanka, because it has the tooth of Lord Buddha himself.
Tsem Monastery in Yara, Tibet
And so, Tsem Monastery has a small region there, and the monks enter Tsem Monastery. From Tsem Monastery if they want to pursue higher studies, they enter Drepung Loseling Monastery or Gaden Shartse Monastery. So these are the two destination points for monks of our region where Tsem Monastery is located, and that region is called Yara. So Yara was the place where my previous incarnation had lived, was born there and had relatives there. And from there, there is a monastery called Tsem Monastery. And the monks would enter Tsem Monastery, and a lot of them would remain behind, and many of them would go on to higher studies in Drepung Loseling Monastery or Gaden Shartse Monastery in Lhasa. And from that part of Tibet [Yara], it would take you about a month to get there, back then, on the back of a yak. And so it was a big deal to go to Lhasa to go to those monasteries. So from Tibetan times, half the monks would go there… half the monks would go there to Drepung, and half the monks would go to Shartse. So I had monks from Tsem Monastery in Gaden Shartse with me, and there were monks from Tsem Monastery in Drepung. And I was friendly with most of them, in both Drepung and Gaden.
The main prayer hall of Tsem Monastery in Yara, Tibet.
So, at times, I would go to Drepung and stay with those monks there who were from Tsem Monastery and kind of be with them. And on one of these visits to Drepung with the monks from our monastery in Tibet, they told me about a teacher, and his name is Geshe Namgyal Wangchen. And they told me that he had lived in England for over a decade, and that his English is pretty good, and that he has some books out, and he was a teacher there, and he had gotten very sick and had returned back to Drepung. And he is living here. And I was like, “Wow! I really want to go meet him.” And so after a few days, some of the monks went to see Geshe Namgyal Wangchen-la to say that I request an audience to go see him. And I was very fortunate, I had offerings, I had my khata and I went to go see Geshe Namgyal Wangchen. And true to what everyone said, he spoke English. It wasn’t very fast, but it was very good. It wasn’t totally fluent but very good. And I was very surprised; a geshe of his calibre, very learned, extremely scholarly, and the teacher of hundreds of monks in the monastery, and of the older generation some more, and he spoke English. I was just in awe. And on top of that, Geshe Namgyal Wangchen was a master of Panchen Sonam Drakpa’s writings. And that is the same writings we study in Gaden Shartse.
You see, in Gaden Shartse and Drepung Loseling, you would study Panchen Sonam Drakpa’s writings to help you gain your geshe degree. So the textbooks used for the curriculum of study in Drepung Loseling and Gaden Shartse are exactly the same. So whatever he was a scholar of, would be the same thing you would get from Gaden. And I was just amazed, and he was just so friendly, he was so jovial, he was always laughing, he was extremely gentle, and at the same time he was very sharp. He was very quick, he was extremely alert, as any meditation master would be. And he had a beautiful, square-ish, round, big face that had big eyes, and his mouth would always be laughing, and he had big ears. And he kind of looked like the Chinese Maitreya Buddha. And he had a shorter neck, and he had smaller shoulders, and a heavyset body. His body was quite, you know, heavyset. And very grand, elegant and at the same time extremely approachable. And he had a wonderful penetrating voice that tinkled. And he had this wonderful laugh. When he laughed, and laughed, and laughed, you had to laugh with him, because it was very contagious, and extremely patient.
Most Venerable Geshe Namgyal Wangchen la in 2007 when some of my students (Kechara) went to interview the great geshe scholar and master practitioner for my biography.
So, after my first meeting with him, I was so impressed and taken aback. I said to him, “I have many teachers already, 15 in fact, and I am not ready to take on another teacher, and I don’t mean any disrespect, but can I please come to teachings with [you] and receive teachings from [you] in a lab-lab situation?” And that would mean that you would receive classes from a person without taking them as your teacher but as your senior. So you don’t treat them as your guru but treat them respectfully as your senior. And he was more than qualified as a guru, but I just didn’t want to establish that at the time. Nothing from his side, it was more about me and maintaining samaya with people. And he graciously accepted the lab-lab situation.
So, I started going to class with him. And I would go three to four times a week, and I stayed with the Tsem Monastery monks in Drepung Loseling. He stayed three, four, five minutes’ walk away. And I would just grab my texts and I would go to his house. He had an assistant there name Lobsang Tashi. Lobsang Tashi was a very gentle, nice, sincere, kind monk. And always very warm and very friendly. It was always a pleasure to see Venerable Lobsang Tashi, and he would greet you like you were a long-lost relative. He was just that warm. And every time I would go to Geshe-la’s house, I would meet Lobsang Tashi first, and then Lobsang Tashi would go in and announce to Geshe-la that I am here. And then Geshe-la would allow me into his room, and I would go into his room. And you know what was incredible? Every time I walked into Geshe-la’s room, Geshe-la being the senior monk – 20 years my senior – would get up and stand as I walked in. And that was so unnecessary. And he did this every time. Every time I went to go and get teachings from him, he would stand up, and wait until I sat down, or we would sit together or whatever. And there would be a little bit of a friendly argument ensuing, who would sit first because the person who sat first would be the senior. So I would be like, “Geshe-la, please sit down.” And Geshe-la would be, “No, no. Rinpoche, you sit down.” And I would be like, “No Geshe-la, you sit down please.” Again he would say, “Rinpoche, you sit down.” And I said, “Geshe-la, if you don’t sit down we are not going to ever sit down.” He goes, “Ok, ok. I’ll sit down first.” And he would laugh and go, “Ok, I will sit down first.” But you know… we would go through this every time and it wasn’t pretentious, it wasn’t fake. It just showed you how humble he was. That he is going to teach this person and give teachings to this person, he is a senior, he is going to teach the junior monk, the one who doesn’t know anything and he stands up for this monk when he walks in. Yes, I have a tulku‘s title but he still stood up and for me, the tulku‘s title didn’t do much for me at all, in the sense that in my own mind, “I’m a tulku, I’m something.” I don’t think like that. And I was overtaken by how humble he was, and it was like that all the time.
So, I stayed in Drepung Monastery for about four months, studying from him. And I stayed there specifically to study from him. And may I make a note, I love Drepung Monastery. I feel at home in Drepung Monastery. I remember the first time – this is a side note – the first time I ever went to Drepung Monastery. I was in Gaden and I said I wanted to go see Drepung Monastery. So I borrowed a bicycle and I cycled my way from Gaden to Drepung, which took me about 30 minutes. I was fit that time. And when I arrived in Drepung, at the gates, I got off the bike, and there was immediately a very gentle breeze. This was in the afternoon, it was quite hot, an Indian hot summer. There was a very gentle breeze, and I remember standing there and I was feeling cooled off by this breeze, and I thought to myself, “I feel at home here.” Instantly I had a feeling of feeling at home, feeling comfortable, and feeling that I like the place very much, Drepung Monastery. Especially Drepung Loseling. Of course, I liked the monastery but I just felt very at home.
A recent photo of Drepung Monastery which I visited often because it was so close to Gaden Shartse Monastery, about 15 to 20 minutes away. It was here in this monastery that I met the holy Geshe Namgyal Wangchen la.
Anyways, fast forward, and Geshe-la during the teachings would speak purely in English and sometimes he would put in Tibetan phrases. And he would explain the Tibetan in English. At times he found it difficult to find the right word in English, but he was very patient. We would go through it, I would suggest some words, and he would ask what it meant, and we went back and forth and we came across the words. I would take notes and he would patiently allow me to take notes and ask questions. And in between the teachings, he would allow me to ask questions, which was not the traditional way. Usually the teacher speaks and you just listen. And then, at the end of each session, he would ask me if I had any questions. And our sessions, three to four times a week, would run… each session would be minimum of two hours and I would like to mention the two hours with great gratitude. Because you have to understand, Geshe-la’s room was packed with classes from 10am – 11am onwards, till 5pm – 6pm at night. So he would give one-hour classes, and six to seven classes a day. So when he squeezed in me, on my own, with nobody else, and gave me two hours, that was extremely gracious.
There is no university in America that you can just walk on to the campus, go into the professor’s place, get free teachings. We all know the amount of loans people take to go to universities. Well Drepung Loseling was one of the greatest Buddhist universities in the world; it still is, along with Gaden Shartse. And he was one of the most revered professors of his field. And here I am going to this professor’s house, three to four times a week, depending on his schedule, getting free teachings – gracious teachings – just for me. So I am explaining all of that to show you how much gratitude I feel and to explain to you the monastic system. So you know how, you know, I felt.
So here I am with a teacher who had literally hundreds upon hundreds upon hundreds of students in the monastery, including incarnate lamas. And he was a direct student of someone like Ling Rinpoche, and he was also a master of the highest calibre. He had lived in England for many years, he had produced a few books in English, in England. And on top of that he was a great teacher in the monastery. And over the course of the months that I was there, I got to know him much better as a person. Inevitably we would have one and a half hours of teachings, [and] half hour of just personal conversation and stories. And I just enjoyed that so much because to know him as a person was so exciting. I can tell you honestly that every moment spent with him, sitting in his presence, I was excited, I was thrilled. And I was just at the edge of my seat to hear what he has to say because it was so pregnant with meaning, and he was just such a powerful presence. These may all sound like compliments but I mean every word of it.
And I had heard from the monks about his qualities, and the monks told me that many, many times they had put his name into the electoral process of becoming the abbot of the whole monastery. That means that they select a group of monks – 10 eminent monks, senior and knowledgeable – and they present this to the Dalai Lama, His Holiness the Dalai Lama, and the Dalai Lama would pick an abbot. And every time his name was selected to be put in to the basket to be presented up, he’d find out and he’d personally go to them and say, “Please don’t put my name in. I’m not qualified, I’m not very well, I’m old, and I’m not going to be a good abbot. Please don’t put me in.” And everybody in the monastery knew that he wasn’t that old, that he is extremely qualified and he is extremely respected.
When he used to walk down the streets, all the monks would be bowing. I saw this with my own eyes, because he was so respected. Why was he respected? He was respected because he was very simple monk, he was a very kind monk, very knowledgeable, always giving teachings and never involved with politics, and on his spare time he would do meditation. So many times, I heard, he was put into the abbot’s selection process. And he would beg to be taken out and inevitably, everybody wanted him to be an abbot because he is so qualified to lead the monastery, but he didn’t want to because he was just such a humble person who didn’t want name. You may say, “All the monks are like that.” Well, truthfully speaking, there are some monks who want to be an abbot and they hope their name goes into the selection process. I have heard of monks who had prepared their new robes and had it ready because they thought they’d be an abbot. And they didn’t. So everybody is unique and special but in Geshe-la’s case, he was extremely humble, he didn’t want to be an abbot. He didn’t want to sit on a high throne. He didn’t want to be a well-known lama. He didn’t want fame, he didn’t want name, he didn’t want power; he didn’t want any of that and the monks knew that and the monks said that about him. He was a real Kadampa geshe.
And he himself used to tell me, “There is no point to have name and power, and position and sit on a big throne. Because death is very nearby and the most important thing is to practise the Buddha’s teachings.” And you know, we’ve heard this over and over and over, you’ve read this, I’ve read this hundreds of times in every Dharma book I have ever come across, but when someone like him says it, it just makes such an impact because it is moist with practice. It’s just so moist and it’s so impactful to have a Dharma master that practises that, that tells you that little one-liner, as opposed to a scholar who just repeats it because that is what he is supposed to say.
And Geshe Namgyal Wangchen lived that way. His room was simple, his clothes were simple. His robes were simple. He never wore… and you know, his surrounding was simple. Everything about him was simple except his altar. He made his altar very beautiful. The way he approached people was very gentle and humble. And so, I can see what it felt like to meet Atisha, or to meet the great Indian abbot who brought Buddhism to Tibet, the great Indian master Santarakshita. And I can see how people 1000 years ago came in the presence of these great Indian Kadampa masters, or Geshe Chekawa, or Geshe Langri Thangpa and people were just balled over by their simplicity, their saintliness, their holiness, and yet their knowledge and their full commitment to the Dharma. It just felt like I was in the presence of one of these Kadampa geshes or these Indian masters because Jowo Atisha was known to be very simple, very compassionate, very forgiving, extremely learned, and just held his monk vows all the way. And Geshe Namgyal Wangchen was like that; he was just a monk through and through. He is everything you expect a monk to be and maybe even more. An inspiration.
And there were times we would talk about tantra, there would be times we would talk about the texts, and Geshe Wangchen was a 100% Tara devotee. If you mentioned Tara, his eyebrows go up, his eyes get big and he looks you, and he’s all excited, as excited as a great monk can be. Every time you talked about Tara. And I remember going to his altar and I said, “Geshe-la, you have eight Tara statues!” And he would laugh and say, “Yeah, you noticed I like Tara a little.” I said, “A little?!” I mean they weren’t big statues but they were all over his altar. He said, “Yes.” He told me himself, he loves Tara, he loves everything to do with Tara and he admires Tara, and he admires the great masters of the past such as Atisha who took Tara as their main meditational deity. And he was a great practitioner of the Tara tantra; he was a great devotee of Tara and he was a great promoter of Tara.
And so I remember we got into several conversations about Tara, and Geshe-la would just light up. He would just be so excited, he would be so happy. I think I offered him once a statue of Tara and I said to him, “I don’t think you have a statue of Tara. I’d like to offer you one.” He just laughed and laughed and laughed. I said, “This wouldn’t be too many, would it? Because you have already eight.” And he would be like, “No, no, no. It is never enough Taras. Thank you so much!” And I did it up, I put jewels, I put, you know, clothes, I put the mantras; I really went all the way and made it gorgeous. And Geshe-la appreciated it because he knew, you know, what a beautiful Tara statue looked like. It was such a great honour for me to offer this great master something that was so close to his heart.
And so these are the kind of the times I had spent with Geshe-la and there were a few times he was very gracious and he would invite me to lunch. And I would literally go to his house, have lunch, and after lunch we’d have class. Or sometimes we had class and afterwards we had lunch. And his faithful assistant monk student, and assistant, Lobsang Tashi was there. And Lobsang Tashi was really just an emanation of Geshe Wangchen because he was soft, he was kind, genuine and you just felt he was a real good monk. He wasn’t a scholar but he was a great monk. It was just so enjoyable to go to Geshe-la’s house because his assistant monk was so kind. And you may say, “Wouldn’t all assistant monks be kind?” and I would say, “I would hope so.” And I’ll leave it at that – “I would hope so.”
There was never any pride or ego, there was never a time when Geshe-la would try to get money or donations, or ask for money or help, ever. I remember I had a conversation with Geshe-la and I said, “Why did you come back from England, because you were doing really well there?” And Geshe-la said to me, “You know, I was very, very, very sick. And they had to literally cut my chest open, cut my ribs, and do heart surgery on me, and I nearly died a few times.” I said, “Oh my goodness!” He said, “I became very sick. I became very ill.” And then Geshe-la proceeded to open up his shirt and show me his chest which had huge surgical scars on it, massive. Healed of course. Huge, huge. It shocked me to see how big it was, and they had literally just cut through his sternum and all that stuff. And when he came back, all the donations and offerings he had received in England, he literally used up for medical and he used up for pujas. He said he did massive, massive pujas in the monastery. So he says he is back down to being a simple monk, like before he went to England, he had nothing.
And I said, “Can I find you some sponsors?” And he says, “No. I don’t need any.” He said, “I’m fine the way I am. The monastery gives me food. I have a house. I’m fine.” And that just impressed me so much because he really was a monk. And I asked Geshe-la how he is now. He said, “I’m very well now. And I’m alive and I am grateful to be alive because it’s another day I can practise, it’s another day I can put Buddha’s teachings into meditative… into meditation and gain enlightenment.” And you know, when he said that, although it was so simple, you felt it. You were moved. You knew it was for real. You know, there are people that you see that they get sick or they get ill, or whatever and they just travel the world. They go eat at every restaurant. They buy all the clothes, they go and visit all the hotspots and they get out their bucket list. I’ll tell you, it’s a pretty big bucket. You just go, “Oh my god! You can die any time, you almost died. And that’s what you are going to do with the time left?!” But you know what Geshe-la did with his time? You know what Geshe-la’s bucket list was? It was to put Dharma into practice, it was to gain attainments, and it was to apply all his learnings that his teachers had taught him and put it into practice, and gain enlightenment. That was Geshe-la’s bucket list.
I asked Geshe-la, “Don’t you want to travel?” He says, “No.” I said, “Don’t you want to go to another country?” He said, “No.” He said, “Why would I want to do that? I am very happy here in the monastery, with Tara and my meditations, and I am grateful to be alive.” And whenever you mentioned Geshe-la’s teachers’ names, or whenever he mentioned them, he would have his hands folded. And he would take just a few seconds of silence, in great devotional memory. All the time.
And I’ve noticed this trait among masters and people who are successful in their spiritual practice; they are very devoted to their guru and they are very grateful to their guru. It’s a common trait among accomplished spiritual practitioners or good spiritual practitioners, that they always have great devotion to their gurus. This is a trait I’ve noticed, all the time, everywhere. And definitely Geshe-la had that trait.
So I said to Geshe-la, “What would you like to do with the rest of your life?” He said, “Well… I would like to teach as much as I can, so that I can pass knowledge down to the young monks who are very hardworking.” He said, “I would like to engage in my Tara meditations” because, he said, he hasn’t accomplished anything which I don’t believe. And then he said he would like to live in the monastery quietly and he is grateful to be here. And I just thought, “What a great bucket list!” I mean Geshe-la’s bucket list is to live in the monastery, apply all the teachings he has gotten from his teachers, give teachings to other monks who needed it, do his meditations and practice on Tara, and appreciate every single day because it is another day that he can apply Buddha’s teachings. I just thought at that time, “What a great bucket list!” I can’t tell you how much that inspired me. I can’t tell how much that affected me. I can’t tell you how much that touched me deeply.
He was another master like Zong Rinpoche, he was like another Kensur Rinpoche [Jampa Yeshe], he was like Trijang Rinpoche and Zemey Rinpoche. These masters were real masters because they committed to the Dharma and their longing in life was to gain enlightenment. Very touching. And I remember after a few months that we got to know each other very well, there was a monk that was very sick and Geshe-la was personally raising funds for this monk. When I heard, without asking his permission, I went and contacted some of my friends, got some money, and went to offer it to Geshe-la for this monk. Geshe-la was just so appreciative. He was just so moved and touched, and every offering given to him, although it wasn’t for him and it was for another monk, you could see the deep sense of appreciation from him. I guess what I am trying to say is that every aspect about this person was a real Buddhist practitioner. And that made another impression on me, that everything you get, never take it for granted. Everything you get from people, an offering, a gift, never take it for granted. Be like a Geshe Namgyal Wangchen who appreciated everything. And someone of his calibre must have received many gifts. But every gift he received was like the first time he received a gift. And just that gentle appreciative warmth, that was very touching to me to. Nothing was taken for granted, that is what I am trying to say. Geshe-la never had airs, never.
And so this was the kind of experience I had with him. And I must say that he had no status in the monastery, such as sitting on a big throne. When he went to pujas, he sat on the floor with the other “ordinary” monks, I saw with my own eyes. But he was highly revered and respected by all the monks. He was a great teacher, he was a great practitioner. He was a great meditator of Buddha’s teachings. He affected me very deeply and I have respect for him. Really I do, I have the highest respect for him.
And consequently, later I was sent to Malaysia to give teachings and all that, and when I had returned I had rebuilt Pukhang Khangtsen’s housing situation. Which means Pukhang Khangtsen, our section of the monastery in Gaden, needed a lot of buildings for monks. So I was able to build enough housing for 100 monks. I was putting new floors in for the Gaden main prayer hall or lachi. I was doing the debate courtyards. I was putting in water for the monastery, I was helping the hospitals. And you know, Geshe-la had heard about all of this. And he would tell me during the course of our meetings, he would say, “Oh I heard what you did in Gaden this month. I heard you had put floors in the prayer hall.” And Geshe-la would say this with so much enthusiasm, so much happiness and he would fold his hands and say, “I rejoice so much with you serving the sangha and helping the monks in Gaden. It is truly something to rejoice.” And he would fold his hands to me and actually thank me for serving the monks in Gaden. And I just thought, “Wow!” and I saw another aspect of this master. He rejoiced in what you did. It didn’t matter if you did it for him, his monastery or his division, or if it was related to him or not. He just rejoiced that you did good things for others. He just rejoiced, open, no barriers. And I just went… and when you are with these kind of masters, you notice these qualities. It’s not something you learn in one session because they hide their qualities really well. It’s over time you would see this.
And I would go to his house and he would say, “I heard what you did in Gaden!” and I would be like, “What? (gulp)” And he would be like, “I heard you did this for the hospital.” I said, “Oh! Geshe-la, who told you?” He said, “I have my messengers!” And he would laugh, and he would say it really loud, “I have my messengers and little people who tell me things too!” And I would be like, I said, “What did your messengers tell you?” He said, “I heard that you had helped the hospital, that you are helping TB patients. And you donated so and so.” I said, “You even know the amount?” and he said, “Yes I do!” And he would fold his hands to me and say, “Thank you so much for helping those patients, those TB patients, they suffer so much and they really have no hope. And for you to go out of your way and help them, and they are not related to you and just offering gifts, that’s truly the practice of a practitioner.” And he would fold his hands to me and say, “Thank you.” And I’d just sit there and melt. What would you say? And you know what? He meant it. There was nothing more, nothing less. He meant it. He rejoiced.
And there were many times I would go to his house and during lunch or our teachings, he said, “I heard what you did!” and I’d be like “Ok…” And I said, “You tell me what Geshe-la?” and he says, “Ok!” And then he would happily tell me, “I heard you had put water for the monks. And so many of them get sick from bad water, and you put in water. They drilled it for days.” And he would fold his hands – and you never get tired of seeing him fold his hands – and he said, “Thank you so much, because those monks suffered so much.”
I don’t know, after about five or six thank you’s from Geshe-la, you are just highly embarrassed. I was highly embarrassed because how do you have a Buddha come and thank you? You know, you feel like a little ant, a tiny little ant with huge spotlights [on you and someone is] saying, “You did so much!” and you moved one leaf. You know, it was just… it humbled me so much. That’s Number One. Being in Geshe-la’s presence and learning from him, and studying with him, and conversations with him, gave me this – I learned how important it is to be humble, but genuinely humble, not as a front. I learned how important it was that you lived your life as a monk all the way. And you just went all the way with your monk practices and vows because that itself has a strong impact on the audience, for lack of a better word. I learned how just being content with what you receive from your guru and getting your Dharma practice and having the opportunity to practise every single day is a gift and it is a blessing, and it is what you should be doing every single day. And I learned from Geshe-la that being great and being something very beneficial, and a light, is not so much your position or status, it is really your practice.
Even when I speak about him now, I am in awe and I am very moved. And the reason I am blogging about him is, I want the world to know that I had the chance to spend time with such a master who practised what he learned, who practised what he taught. And that itself is tremendous. Really, it’s tremendous, that all the teachings that he received from his teacher, that he mastered, wasn’t something intellectual or scholarly, or a way to gain money or respect, or a business, or a profession; it was really that he got those teachings to practise to become a Buddha.
That was incredible and so, whenever I had Malaysian students come and visit Gaden, I would try to take them over to see Geshe Namgyal Wangchen to get his blessings. It was really to get his blessings, to be in his presence. And he would speak in wonderful English, and inevitably people would go away very moved. So one of the times I went to Gaden, I had offered 3,000 Manjushri statues – I think they were nine inches – to each of the monks of Gaden Shartse. And then I offered 3,000 robes to all the monks of Gaden, Shartse and Jangtse [Colleges]. Top robe, bottom robe and the wrap. I offered that, and I had taken 62 students from Malaysia and various other countries with me to Gaden. And at that time I had made these offerings, I had the chance to take a bus and take all of 62 persons to Drepung, to see the holy monastery of Drepung, and at the same time especially to visit Geshe Wangchen.
Geshe Wangchen had enlarged his house at that time, and he had a veranda upstairs. A roof and a veranda, open. I remember I had brought vitamins for him, to make sure his health stays healthy. I had brought teas, and drinks, and herbs, and many things from Malaysia that would benefit his health. I just piled up the offerings and then all 62 of us gave a donation to Geshe-la, because it is a way to collect merit to make offerings to a holy monk. I remember taking the 62 persons, and I sent an assistant over to Geshe-la’s house and I said, “May I please have audience with you, and I am bringing people with me?” And Geshe-la said, “Oh, of course!” And I brought all 62 persons with me, and we went upstairs and squeezed into his veranda, and I walked in and I made my prostrations, and made my offerings. And as usual, you can see in the picture, when I made my prostrations, Geshe-la stood up and folded his hands because he felt he wasn’t worthy for anyone to prostrate to him.
I explained to him what these people were here for and what we are doing. And as usual, he had heard what we were doing in Gaden. He said, “Yes, my messengers told me what you are doing in Gaden.” I said, “Ok Geshe-la. There is nothing to update you.” And he laughed and laughed and laughed. Geshe-la always gets the news fast.
In any case, I introduced him to all 62 persons in the group. They all went up to him and they were very lucky because he put a khata back on their head and touched their head in blessing. Every single one of them. And he said, “Hello. How are you?” to every single one of them. And because our time was short and it was getting dark, and Geshe-la was a little tired, after about two hours we took our leave. And that was the last time I saw this great master.
And later, some of my students from Malaysia had gone to Gaden and Drepung to interview older monks about my life and their impressions, and their experience of me, because they were doing a biography. One of the teachers they interviewed was Geshe Namgyal Wangchen, and Geshe-la as usual gave his gracious time and energy for the interview to talk about me. And you will see that in the video. You will see from the video the warmth, the happiness, the inner strength, the compassion and the simplicity of this scholar, Tara-yogi monk. And you will feel from the video the vibrations of this powerful person who was so genuine, and who made a very big impact on me.
So I have done this blog post for one reason, and one reason only. To just share with everyone, all my friends, about this great monk, this great practitioner, this great master who I had a chance to meet and have interactions with and receive teachings from. He has since passed away but I was very lucky to be in his presence. I was even fortunate because during the last few years of his life, often I would send money to Drepung Loseling Monastery – Phara Khangtsen, that was his house – and have the monks do pujas for him, like Dukkar and Heart Sutra, and 16 Arhats, and perform ceremonies for him – tsok – and that I would sponsor, that the monks would do in Drepung Loseling Phara Khangtsen. And they would do rituals. So many times I had sent money back to the monastery, to his monastery, to his fraternity house, in his khangtsen, and they would do special rituals sponsored by myself, which he would accept, to extend his life and to keep his health going. And I remember Geshe-la sending me messages and tell me he was very, very appreciative and very thankful.
May all of us have the fortune to come across such a master who not only learned the teachings but was moist with the teachings, practised the teachings, and lived their lives according to the teachings for only one reason: to gain full enlightenment. May all of us have the fortune to sit at the feet of a great master like the yogi, scholar, Geshe Namgyal Wangchen of Drepung Loseling Monastery. Thank you.
Tsem Rinpoche
Books by Geshe Namgyal Wangchen
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| Step by Step: Basic Buddhist Meditations | The Emptiness of Emptiness: An Introduction to Early Indian Madhyamika |
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| Awakening the Mind of Enlightenment: Meditations on the Buddhist Path | Awakening the Mind: Basic Buddhist Meditations |
Some Teachings by Geshe Namgyal Wangchen la
Disclaimer: All videos are the property of their original owners. They are being shared here solely for non-commercial purposes, to educate and connect people with Geshe Wangchen la’s wonderful teachings.
Buddhist Meditation by Geshe Namgyal Wangchen
Or view the video on the server at:
https://video.tsemtulku.com/videos/GesheNamgyalWangchenBuddhistMeditation.mp4
Foundation of All Good Qualities by Geshe Namgyal Wangchen
Or view the video on the server at:
https://video.tsemtulku.com/videos/GesheNamgyalWangchenFoundationOfAllGoodQualities.mp4
Three Principal Aspects of the Path by Geshe Namgyal Wangchen
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https://video.tsemtulku.com/videos/GesheNamgyalWangchenThreePrincipalAspectsOfThePath.mp4
Obituary for Geshe Namgyal Wangchen
Author: C. W. Huntington
February 17, 2016
With the advent of Losar (Tibetan New Year), it’s appropriate to acknowledge the loss this past year of one of Tibet’s greatest living masters, Jetsun Namgyal Wangchen Palsangpo, who left his body at the age of 81, on August 18, 2015, at 7:05pm.
The day before his passing, Geshe Wangchen awoke full of energy at his residence in Drepung Loseling Monastery, South India. He called for his close disciple, the great scholar Geshe Samten, to visit, so they could debate the fine points of a text on Tantra that Geshe Wangchen was finishing. After hours of intense debate, Gen Wangchen asked for a rest. That evening, he chose to skip dinner. The next morning, he awoke but with little strength. Throughout the afternoon, he was quiet. In the early evening, about two hours before his passing, the Dalai Lama called Geshe Wangchen. The two held an intimate conversation for some time. His Holiness emphasized that Geshe la had lived a life full of merit and should be at peace during the dying process because his noble deeds would surely come to fruition. Geshe la asked for His Holiness’ help during the transition in the bar do state. His Holiness assured Geshe Wangchen la that he would accompany him with His prayers. Surrounded by the highest lamas in Drepung Monastery, plus his devoted students and disciples, Geshe Wangchen breathed his last and calmly entered clear-light meditation.
Born as Thupten Gyaltsen, in Lhasa, Tibet, in 1934, to the Chiso Tsang family, Geshe Namgyal Wangchen originally entered Drepung Monastery at the age of 10. From age 16 onward, under the direct tutelage of the abbot, Ven. Khenpo Pema Gyaltsen Rinpoche, he immersed himself in study of the major texts. He proved to be an exceptional student and practitioner, devoting even his holiday periods to retreat in caves above the monastery with fellow students for intensive study and contemplation. With ten years of dedicated study, Geshe la mastered the root texts through Madhyamaka.
Then, in 1959, came the Chinese invasion and fall of Lhasa. Initially trying to stay in Tibet, 25-year-old Geshe Wangchen was eventually persuaded to flee the country to preserve his studies and the tradition. Following the Dalai Lama into exile, Geshe la lived in various locations around India, from Buxaduar Fort (where Drepung Monastery was temporarily relocated before moving to South India), to Sarnath, Varanasi, and Dalhousie in North India. After three years training under the renowned meditation master, Trehor Kyurbon Rinpoche, Gen la travelled to South India where he would join the newly reestablished Drepung Monastery, under the leadership of his own teacher, Khenpo Pema Gylatsen. It was here that Geshe Wangchen’s long and illustrious career of exceptional scholarship would begin.
Acting as scribe for major texts being composed by his own master, Geshe la’s writing came to the attention of the Dalai Lama. His Holiness praised Geshe la’s style and clarity, and urged him to write more. It was also at this time, at the persistent request of his long-time Dharma brother, Lama Thupten Yeshe, that His Holiness gave approval for Geshe Wangchen to become resident teacher in London at the Jamyang Buddhist Centre.
Arriving in London in 1982, Geshe la intended to stay for two years, but found the Western students to be sincere and committed, so he asked to stay longer, and did so for a total of ten years. Ill health that required treatment in 1992 forced a change in his plans and, at the advice of His Holiness, Geshe Wangchen returned to Drepung Monastery in Karnataka, where he became head of Phara Khangtsen and teacher to many prominent tulkus, including his own former teachers and H.E. Yongzin 7th Ling Rinpoche, future tutor to the next Dalai Lama.
Geshe Wangchen’s teaching at Drepung proved to be in such demand that almost the entire population of 2,500 monks would seek instruction from him over the years. He taught six days a week, 6-8 classes a day, from midday until late into the evening. He was capable of transmitting virtually any text, and tireless in his dedication to his students. He held little regard for purely academic pursuit of the Dharma. Instead, Geshe Wangchen was intent on getting to the real source and meaning of the teachings, and finding their practical application in the modern world, regardless of monastic or lay life.
At the insistence of the Dalai Lama, Gen la began writing “modern” commentaries to the subjects being studied at the Three Seats (Drepung, Ganden, and Sera Monasteries). In the mid-1990’s, Geshe Wangchen authored what would be the first of many texts, this one on the Perfection of Wisdom, called “A Rain of Utpalas.” Geshe la would go on to compose numerous texts, from great treatises to simple practice texts, for both Tibetan monastic students as well as Western lay practitioners. He published ten volumes in Tibetan, a book of Lamrim practice in English, as well as the first English translation of the Madhyamakāvatāra, co-authored with American Buddhist scholar, C.W. Huntington.
His Holiness has often publicly praised Jetsun Wangchen for his writing and teaching, and commended him for being one of the greatest living examples of Tibetan Buddhist scholarship. He was of a kind that we will not see again in our lifetime: One of Tibet’s most precious treasures, master of the Noble Path.
After his passing on the evening of August 18th, Jetsun Namgyal Wangchen spent eight days in thugs dam, clear-light meditation, before his body was cremated. Prayers continue around the world for his swift reincarnation. The following prayer was composed by His Holiness, the 14th Dalai Lama:
PRAYER FOR SWIFT RETURN OF JETSUN NAMGYAL WANGCHEN
Oh BUDDHA, excellent guide and unmatched teacher,
ATISHA, supreme instructor of deep and vast teachings,
TSONGKHAPA, teacher of valid cognition in the Land of Snows,
And all great beings who have gone before us —
Bless us with prosperity.The Great Teacher has complete and total learning, wider than the ocean itself.
He is gifted with supreme power to spread the Buddha Dharma,
And has mastered the noble deeds of teaching and practice.
May his reincarnation come swiftly.May this be spontaneously accomplished
Through the supreme visions of the Great Dharma Beings,
By the blessing of the Three Jewels,
And the Ocean of Victorious Buddhas with their Teaching,
Though appearing otherwise, primordially free of inherent existence.This Swift Reincarnation prayer for Geshe Namgyal Wangchen la was composed by His Holiness the 14th Dalai Lama on January 18th, 2016 at the request of His Eminence Ling Choktrul Rinpoche, Drepung Loseling Phara Khangtsen, and Geshe Wangchen’s devoted students.
Source: https://networks.h-net.org/node/6060/discussions/112235/obituary-geshe-namgyal-wangchen
བཅར་འདྲི་འདྲ་བཤུས།
སྤྱིས་ལོ་༢༠༠༧ཟླ་༡༡པར། འབྲས་སྤུང་བློ་གསལ་གླིང་གྲྭ་ཚང་དུ།
༼ཀེ་ཆ་ར༽ དེ་ནས། དགེ་བཤེས་ལགས་ཏུ་དང་པོ་ཚེམས་སྤྲུལ་སྐུ་རིན་པོ་ཆེ་ཐུག་འཕྲད་བྱུང་སྟང་གང་འདྲ་ཡིན་པ་དང་། བྱུང་ན་ལོ་ག་དུས་སྔོན་ཡིན་ནམ། དེ་ནས་དགེ་བཤེས་ལགས་ཚེམས་རིན་པོ་ཆེའི་སྐོར་ཐོག་མར་ཐོག་མར་ཐུགས་འཐད་ཚུལ་གང་ཡིན་ནམ།
༼དགེ་བཤེས་ལགས༽ ཐུགས་རྗེ་ཆེ་ཞུ།
༼དགེ་བཤེས་ལགས༽ ངས་བསམ་ན། ལོ་བཅུ་དྲུག་སྔོན་ལ་ཡིན་གྱི་རེད་དྲན་གྱི་འདུག
༼ཀེ་ཆ་ར༽ ལོ་བཅུ་དྲུག་སྔོན་ལ་ཡེ་ཡིན།
༼དགེ་བཤེས་ལགས༽ ལགས་ཡིན།
༼དགེ་བཤེས་ལགས༽ དེ་ནས་ཁོང་བོད་ཤར་ཕྱོགས་ན་ཡོད་པའི་དགོན་པ་ཞིག་གི་མཁན་པོ་མཚན་ལ་ཚེམས་མཁན་པོ་གསོལ། ད་ལྟ་ཁོང་མཁན་པོ་འདིའི་ཡང་སྲིད་དུ་དངོས་འཛིན་བྱས་པ་ངས་དྲན་གྱི་ཡོད།
༼ཀེ་ཆ་ར༽ ལགས་འོང་།
༼དགེ་བཤེས་ལགས༽ དེ་ནས་ཚེམས་རིན་པོ་ཆེའི་དགེ་བའི་བཤེས་གཉེན་དང་པོ་ནི་༧སྐྱབས་རྗེ་ཟོང་རིན་པོ་ཆེ་ཡིན་པ་ངས་ཤེས་ཡོད། ༧སྐྱབས་རྗེ་ཟོང་རིན་པོ་ཆེ་སྐུ་མདོག་གོང་མ།
༼ཀེ་ཆ་ར༽ ཏག་ཏག་རེད།
༼དགེ་བཤེས་ལགས༽ དེ་ནས་མཁན་ཟུར་བླ་ཏི་རིན་པོ་ཆེ་དང་མཁན་ཟུར་བྱམས་པ་ཡེ་ཤེས་ཁོང་རྣམ་གཉིས་ངེད་རང་དུ་འབྲེལ་བཟང་ཞེ་དྲགས་ཡོད། ཚེམས་རིན་པོ་ཆེས་ཏག་ཏག་མཁྱེན་གནང་གྱི་རེད།།
༼ཀེ་ཆ་ར༽ ཨ་ལེ། རེད་རེད།
༼དགེ་བཤེས་ལགས༽ དེ་ནས་ཚེམས་རིན་པོ་ཆེས་འབྲས་སྤུང་དུ་ང་ཡོད་སར་གསན་བསམ་སློབ་གཉེར་གནང་ཆོག་པའི་སྐོར་བཀའ་འདྲི་ཞུ་བར་ཕྱག་རོགས་འགའ་ཤས་བཏང་གནང་འདུག དེ་དུས་ང་ཞེ་དྲགས་དགའ་བོ་བྱུང་། དེ་ནས་ངས་ཁོང་ལ་དགའ་སུ་ཞུ་ནས་ངོས་ལེན་བྱས་ཡིན། ཁོང་ཟླ་བ་འགའ་ཤས་ཀྱི་ཆེད་དུ་འབྲས་སྤུང་དུ་བཞུགས་པར་ཐུགས་ཐག་ཆོད་སོང་། འདི་སྔོན་ཁོང་བླ་མ་གཞན་དཔེར་ན་༧སྐྱབས་རྗེ་ཟོང་རྡོ་རྗེ་འཆང་མཆོག་དང་། མཁན་ཟུར་བྱམས་པ་ཡེ་ཤེས་རིན་པོ་ཆེ་མཆོག་གི་དྲུངས་དུ་བཞུགས་ནས་ནང་དོན་རིག་པའི་སྐོར་གསན་བསམ་གནང་འདུག ཁོང་གི་ང་ཡོད་སར་གཙོ་བོ་ཚད་མ་རྣམ་འགྲེལ་གྱི་སྐོར་གསན་བསམ་སློབ་གཉེར་གནང་སོང་།
༼ཀེ་ཆ་ར༽ ལགས་འོང་། ཡག་པོ་གོ་མ་བྱུང་། གང་གསུང་ཡིན་ནམ།
༼དགེ་བཤེས་ལགས༽ ཚད་མ་རྣམ་འགྲེལ་རེད་ལགས།
༼དགེ་བཤེས་ལགས༽ གཏན་ཚིགས་རིག་པ་རེད།
༼ཀེ་ཆ་ར༽ གཏན་ཚིགས་རིག་པ་ཡིན་ནམ།
༼དགེ་བཤེས་ལགས༽ ལགས་འོང་གཏན་ཚིགས་རིག་པ་རེད།
༼དགེ་བཤེས་ལགས༽ རྒྱ་གར་གྱི་སློབ་དཔོན་དཔལ་ཆོས་ཀྱི་གྲགས་པས་བརྩམས་པའི་བསྟན་བཅོས་ཚད་མ་རྣམ་འགྲེལ།
༼ཀེ་ཆ་ར༽ སློབ་དཔོན་དཔལ་ལྡན་ཆོས་གྲགས་ཡིན་ནམ།
༼དགེ་བཤེས་ལགས༽ ལགས་འོང་། སློབ་དཔོན་དཔལ་ལྡན་ཆོས་གྲགས། ཚེམས་རིན་པོ་ཆེས་ང་ཡོད་སར་གཞུང་འདི་སློབ་གཉེར་གནང་སོང་། ཁོང་ཐུགས་རིག་རྣོ་བོ་ཞེ་དྲགས་འདུག །
༼ཀེ་ཆ་ར༽ ཁོང་གི་ཐུག་རིག་རྣོ་བོ་ཞེ་དྲགས་འདུག་གམ།
༼དགེ་བཤེས་ལགས༽ ཧ་ཅང་རྣོ་བོ་འདུག ། སློབ་གཉེར་དཔེ་ཡག་པོ་གནང་སོང་། དེ་ནས་ཐོག་མར་རིན་པོ་ཆེ་སྐོར་ཡིད་འཐད་ཚུལ་བཤད་ན། རིན་པོ་ཆེ་ཁོང་ཡ་རབ་སྤྱོད་བཟང་ཅན། གཞན་ལ་གཟིགས་སྐྱོང་གནང་ཐུབ་པའི་བརྩེ་བའི་ཡོན་ཏན་དང་ལྡན་པ། དེ་ནས་རིན་པོ་ཆེའི་མ་འོང་པའི་དགོངས་བཞེད་ནི་བོད་པའི་མི་ཚང་ཉམ་ཐག་ཚོར་གཟིགས་སྐྱོང་སྐོར་ང་དང་བཀའ་མོལ་བྱུང་། དུས་རྒྱུན་རིན་པོ་ཆེ་ཕྱི་ལོར་གཟིགས་སྐོར་དུ་ཆིབས་བསྐྱོད་གནང་དུས་གཞན་ལ་དཀའ་ངལ་དང་། འགའ་ཤས་གནད་པ་ལ་ལྟ་རྟོག་བྱེད་མཁན་མེད་པ། འགའ་ཤས་ཕྲུ་གུ་མང་དྲགས་ནས་ལྟ་སྐྱོང་བྱེད་མ་ཐུབ་པའི་དཀའ་ངལ། མི་རྒན་གོག་སོགས་(Mundgod)མོན་གྷོ་ཌི་ནང་སྐྱོ་བོ་ཉམ་ཐག་མི་འདྲ་ཚོ་ལ་གཟིགས་སྐྱོང་མང་པོ་གནང་ཡོད་རེད། བོད་ཀྱི་སྨན་ཁང་ལའང་རོགས་རམ་གང་མང་གནང་ཡོད། དེ་དུས་བོད་ཀྱི་སྨན་ཁང་ཆུང་ཆུང་སྐྱོ་བོ་ཞེ་དྲགས་ཡོད་དང་དེ་ལ་མི་གནད་པ་བཞག་ས་ཁང་མིག་མང་པོ་མི་འདུག དེ་ནས་ཚེམས་རིན་པོ་ཆེས་རོག་རམ་གནང་སོང་། བཀའ་དྲིན་ཆེན་པོ་ཞེ་དྲགས་རེད། སེམས་ཅན་ལ་འཕན་བདེ་སྒྲུབ་པའི་དགོངས་བཞེད་རང་ཡོད། དེ་དུས་ཁོང་ལོ་རྟག་པར་ང་ཡོད་སར་སློབ་གཉེར་དུ་ཕེབས་ཀྱིན་ཡོད།
༼ཀེ་ཆ་ར༽ ཨ་ལེ། རེད་རེད།
༼དགེ་བཤེས་ལགས༽ ལགས་འོང་རེད། རེད།
༼ཀེ་ཆ་ར༽ དེ་ནས་ཚེམས་རིན་པོ་ཆེ་དེ་ལ་ཟླ་གཉིས་ཙམ་བཞུགས་པ་འདྲ།
༼དགེ་བཤེས་ལགས༽ ཁོང་དེ་ལ་ཟླ་གཉིས་ཙམ་བཞུགས་ནས་དགའ་ལྡན་དང་འབྲས་སྤུང་བར་ཕར་ཚུར་ཕེབས་གནང་གི་ཡོད།
༼ཀེ་ཆ་ར༽ རེད། རེད། ད་ག་རང་གནང་གི་ཡོད།
༼དགེ་བཤེས་ལགས༽ ངེད་ཉིད་ཧ་ཅང་འབྲེལ་བཟང་ཡོད།
༼ཀེ་ཆ་ར༽ ཨལ་ལེ། ཡག་པོ་རེད། དེ་ནས་རིན་པོ་ཆེ་དགེ་བཤེས་ལགས་སྐུ་མདུན་ལ་སློབ་གཉེར་གནང་བྱུང་།
༼དགེ་བཤེས་ལགས༽ ལགས་འོང་ལགས། ཁོང་གི་འདི་འདྲ་རང་རེད།
༼ཀེ་ཆ་ར༽ ཡ་མཚན་ཅན་རེད་འདུག དེ་ནས་ཐུགས་འབྲེལ་འདི་ལོ་འགའ་ཤས་རིང་བྱུང་སོང་ངམ།
༼དགེ་བཤེས་ལགས༽ ལགས་འོང་རེད། ལོ་འགའ་ཤས་རིང་བྱུང་།
༼ཀེ་ཆ་ར༽ ཞེ་དྲག་ཡག་པོ་རེད།
༼ཀེ་ཆ་ར༽ གལ་སྲིད་དགེ་བབཤེས་ལགས་ཀྱི་དགོངས་ཐུབ་ཀྱི་ཡོད་ན། སྔོན་མ་རིན་པོ་ཆེ་མོན་གྷོ་ཌི་ནང་ཡོད་དུས་གང་འདྲ་ཡོད་དམ། དགེ་བཤེས་ལགས་ཀྱི་ད་ལྟ་གང་གཟིགས་པ་ནང་བཞིན་འདུག་གམ་མམ། ཡང་ན་དེ་ལས་མི་འདྲ་བ་འདུག་གམ། གང་ཡིན་ཞེས་ན། དེང་སང་ཚེམས་རིན་པོ་ཆེས་གསུང་ཆོས་གནང་བཞིན་པ་ཡོད་རེད།
༼དགེ་བཤེས་ལགས༽ ད་ལྟ་རིན་པོ་ཆེ་འཚར་ལོངས་བཞིན་པ་རེད།
༼ཀེ་ཆ་ར༽ ཁོང་འཚར་ལོངས་བཞིན་པ་རེད།
༼ཀེ་ཆ་ར༽ ད་ལྟ་རིན་པོ་ཆེ་སྔོན་མ་དགེ་བཤེས་ལགས་སྐུ་མདུན་ལ་བཞུགས་དུས་ལས་ཀྱང་ད་ལྟ་མི་འདྲ་ཨེ་གཟིགས། གང་ཡིན་ཟེར་ན་ད་ལྟ་ཁོང་ཕལ་ཆེར་དགུང་ལོ་བཞི་བཅུར་སླེབ་བཞིན་པ་རེད།
༼དགེ་བཤེས་ལགས༽ ད་ལྟ་རིན་པོ་ཆེ་ཧ་ཅང་ཧུར་བརྩོན་ཅན་རེད་འདུག །
༼ཀེ་ཆ་ར༽ ཨ་ལེ། ད་ལྟ་བར་དུ་ཧུར་བརྩོན་དང་ལྡན་པ་རེད་འདུག་གམ།
༼དགེ་བཤེས་ལགས༽ ལགས་འོང་རེད། ཧ་ཅང་ཧུར་བརྩོན་དང་ལྡན་པ་འདུག་ལགས།
༼དགེ་བཤེས་ལགས༽ དེ་ནས་ངའི་ཡིད་འཐད་ཚུལ་ཡང་། ཁོང་ང་ཡོད་སར་སྦྱང་བརྩོན་གནང་སྐབས་ཁོང་ཐུགས་བཟང་པོ། བཀའ་དྲིན་ཅན། རྒྱུན་དུ་གཞན་ལ་རོགས་རམ་གནང་བར་ཞེ་དྲགས་ཀྱི་ཐུགས་རྗེ་ཅན་རེད་འདུག་ལགས།
༼ཀེ་ཆ་ར༽ ཞེ་དྲགས་ཐུགས་རྗེ་ཅན་རེད་འདུག་གམ།
༼དགེ་བཤེས་ལགས༽ ལགས་འོང་རེད། ཞེ་དྲགས་ཐུགས་རྗེ་ཅན་རེད།
༼དགེ་བཤེས་ལགས༽ ངའི་བསམ་ཚུལ་ལ་ཁོང་དེ་དུས་དཔལ་འབྱོར་ཞེ་དྲགས་ཡོད་ཀྱི་མ་རེད་དྲན་གྱི་འདུག །ཁོང་ལ་གང་ཡོད་པ་འདི་གཞན་ལ་སྤྱིན་པ་བཏང་གནང་གི་ཡོད། འདི་འདྲ་བ་རྒྱུ་ལ་རྟེན་གྲུབ་འབྲས་བཟང་པོ་ཐོབ་ཡོད་དྲན་གྱི་འདུག །ཁོང་གཞན་མང་ལ་ཐུགས་རྗེ་གནང་བ་དང་། དགོན་པ་ཁག་ལ་རོགས་པ་གནང་དུ་ཕེབས་ཡིན་ཙང་། ང་རང་དངོས་ནས་དགའ་པོ་བྱུང་།
༼ཀེ་ཆ་ར༽ རེད་རེད།
༼དགེ་བཤེས་ལགས༽ ངས་བསམ་ན། ཁོང་གི་མ་འོང་དགོངས་བཞེད་དང་བསྒྲུབ་བྱ་གཙོ་བོ་ནི། གཞན་ལ་རོགས་རམ་འདི་རེད་འདུག །འདི་བྱང་ཆུབ་སེམས་དཔའི་ཉམས་ལེན་ནང་ནས་ཡན་ལགས་དངོས་གཅིག་རེད།
༼ཀེ་ཆ་ར༽ ཨ་ལེ། བྱང་ཆུབ་སེམས་དཔའ། རིན་པོ་ཆེའི་ཁྱད་ཆོས་འདི་འདྲ་ཡོད་ཚུལ་དགེ་བཤེས་ལགས་ཀྱིས་སྔོན་མ་ཁོང་འདི་ལ་བཞུགས་དུས་ནས་ཐུགས་སྣང་གནང་བཞིན་པ་རེད་དམ།
༼དགེ་བཤེས་ལགས༽ ལགས་འོང་རེད། རེད།
༼ཀེ་ཆ་ར༽ འོ་ན། རིན་པོ་ཆེ་ཁོང་སློབ་གཉེར་གཅིག་པོ་ལ་ཐུགས་སྣང་མ་ཡིན་པར་ཆོས་ཀྱི་རྣམ་བཞག་ཡིན་ནའང་ཁོང་ཡང་།
༼དགེ་བཤེས་ལགས༽ དེ་ནས་ཁ་ཡོད་ལག་ཡོད་ཡང་རེད་འདུག །
༼ཀེ་ཆ་ར༽ ཁ་ཡོད་ལག་ཡོད་ཀྱི་སྒོ་ནས་དོན་བསྒྲུབ་གནང་དགོས་མཁན་ཡིན་ནམ།
༼དགེ་བཤེས་ལགས༽ ཧ་ཅང་ཕྱག་ལེན་གནང་མཁན་རེད་འདུག །ངའི་བསམ་པ་ལ། དེང་སང་གི་དུས་རབ་འདི་ལ་གཞན་ལ་ཆོས་ཇི་ལྟར་སྟོན་ཚུལ་གྱི་སྐོར་ཞེ་དྲགས་གོ་བསྡུར་གནང་ཡོད་པ་དྲན་གྱི་འདུག ། དེང་རབས་ཀྱི་དུས་འདི་ལ། ངའི་བློ་འཐད་པོ་ཆགས་པའི་རྒྱུ་མཚན། ཁོང་ལ་ཁྱད་ཆོས་ཞེ་དྲག་འདུག །ཁོང་ཨ་རི་ནང་གི་སློབ་སྦྱོང་མཐོན་ཚར་མཁན། ཁོང་ལ་དེང་རབ་ཀྱི་ཤེས་ཡོན་གྱི་ཆ་ཚང་བ་གཅིག་ཚང་ཡོད། གཞན་ཡང་ཁོང་གིས་བྱམས་སྙིང་རྗེ་སོགས་ཕྱག་ལེན་གནང་གི་འདུག །ཁོང་ལ་དེང་རབ་ཀྱི་མི་ལ་ནང་ཆོས་ཇི་ལྟར་བསྟན་ཚུལ་དེའང་དགོངས་གཞིའི་སྒོ་ནས་སྟོན་མཁས་པ་འདུག ། དམིགས་བསལ་གྱི་དུས་རྒྱུན་གྱི་མི་ཚེར་ནང་ཆོས་ཉམས་སུ་བླང་ཚུལ་སྐོར།
༼ཀེ་ཆ་ར༽ དེ་དུས་རིན་པོ་ཆེ་སྔ་ས་ནས་ཁོ་རང་དེང་རབས་ཀྱི་མི་དམངས་ལ་ཆོས་སྟོན་སྟང་དགོངས་ཞིབ་གནང་འདུག །
༼དགེ་བཤེས་ལགས༽ ལགས་འོང་། རེད།
༼དགེ་བཤེས་ལགས༽ དེང་རབ་ཀྱི་གནས་ལུགས་ལ་ཇི་ལྟར་ལྟོས་དགོས་ཚུལ་མཁྱེན་གྱི་འདུག །
༼ཀེ་ཆ་ར༽ དེ་ནས་དགེ་བཤེས་ལགས་དང་ལྷན་དུ་བཀའ་མོལ་འདི་འདྲ་བྱུང་སོང་ངམ།
༼དགེ་བཤེས་ལགས༽ ལགས་འོང་རེད། མཚམས་མཚམས་ང་ཚོ་སློབ་མཚན་ཚོགས་པའི་སྐབས། དུས་རྒྱུན་མི་ཚེའི་སྐོར་དང་། དཔེར་ན་རང་གི་མ་འོང་དགོངས་བཞེད་ཇི་ཡོད་ཀྱི་སྐོར་བཀའ་མོལ་གནང་བྱུང་།
༼ཀེ་ཆ་ར༽ ཏག་ཏག་རེད།
༼དགེ་བཤེས་ལགས༽ བཀའ་མོལ།
༼ཀེ་ཆ་ར༽ འདི་དངོས་ནས་ཡག་པོ་འདུག །
༼ཀེ་ཆ་ར༽ དེ་ནས་དོན་ཚན་གཞན་གྱི་སྐོར། གཅིག་བྱས་ན་དགེ་བཤེས་ལགས་ཀྱི་རོབ་ཙམ་གསུང་ནའང་སྒྲིགས། དགེ་བཤེས་ལགས་ཀྱི་དབྱིན་ཇི་དཔེ་ཡག་པོ་ཡོད་པ་ངས་དོ་སྣང་བྱས་བྱུང་།
༼དགེ་བཤེས་ལགས༽ ངའི་དབྱིན་ཇི་འདི་འདྲ་རང་རེད།
༼ཀེ་ཆ་ར༽ དེ་ནས་དགེ་བཤེས་ལགས་ཡག་པོ་ཞེ་དྲགས་འདུག ། གང་ཡིན་ཟེར་ན་དགེ་བཤེས་སྔ་མ་དབྱིན་ཨུལ་ལ་གསུང་ཆོས་གནང་ཡོད་པ་གོ་བྱུང་། དགེ་བཤེས་ལགས་འབྲས་སྤུང་ཚུར་མ་ཕེབས་གོང་དུ། ཕྱིས་རྒྱལ་ལ་དུས་ཚོས་གང་འདྲ་བྱུང་ཡོད་མེད་སྐོར་གསུང་ན་གང་འདྲ་འདུག་གམ།
༼དགེ་བཤེས་ལགས༽ ལགས་འོང་རེད། ང་སྤྱིས་ལོ་༡༩༥༩་ལོར། ང་རང་ལོ་ཉི་ཤུ་རྩ་ལྔ་ཡོད་དུས་སྐབས་བོད་ནས་སླེབ་ཡིན།
༼ཀེ་ཆ་ར༽ ལགས་འོང་རེད།
༼དགེ་བཤེས་ལགས༽ དེ་ནས་ང་བག་ཟ (Buxa) ལ་འགྲོ །
༼ཀེ་ཆ་ར༽ བག་ཟ་ལ། (Buxa)
༼དགེ་བཤེས་ལགས༽ བུག་ཟ་ནི་ནང་བསྟན་སྐྱར་འཛུགས་ཁང་ངམ་ཐོག་མར་དབུ་འཛུགས་པས་ནང་བསྟན་སློབ་གཉེར་ཁང་ལྟ་བུ་ཆགས། རྒྱ་གར་ལྷོ་ཕྱོགས་མ་སྤོ་གོང་དུ་ས་ཆ་དེར་སྡད་ཅེས་སློབ་སྦྱོང་བྱས་ཡིན། འདི་དུས་ཕལ་ཆེར་༦༩་ཡིན་པ་འདྲ། ང་ཕ་གི་སྡད་ཡིན། ང་ཚོ་འདི་མ་ཡོང་གོང་ས་ཆ་དེར་ལོ་འགའ་ཤས་སྐྱེལ་ཡིན། འདི་རྗེས་ཕལ་ཆེར་༨༡, ༡༩༨༡་ཡིན་པ་འདྲ། ང་ལ་དབྱིན་ཡུལ་དུ་ནང་ཆོས་སློབ་ཁྲིད་དུ་བཏང་སོང་། དབྱིན་ཡུལ་ལ།
༼ཀེ་ཆ་ར༽ དབྱིན་ཡུལ་ལོབ་ཌན་དུ་རེད། ལོན་ཌན་འཇམ་དབྱངས་ནང་པའི་ཆོས་ཚོགས་ནང་རེད།
༼ཀེ་ཆ་ར༽ ཨ་ལེ། རེད་རེད།
༼དགེ་བཤེས་ལགས༽ འཇམ་དབྱངས་ནང་པའི་ཆོས་ཚོགས།
༼ཀེ་ཆ་ར༽ ཆོས་ཚོགས་དེ་ད་ལྟ་བླ་མ་བཟོད་པའི་རེད་དམ།
༼དགེ་བཤེས་ལགས༽ རེད་རེད། ད་ལྟ་དེ་བླ་མ་བཟོད་པའི་རེད།
༼ཀེ་ཆ་ར༽ ང་དེ་ལ་སོང་བྱུང་།
༼དགེ་བཤེས་ལགས༽ རང་དེ་ལ་སོང་བྱུང་ངམ།
༼ཀེ་ཆ་ར༽ ང་དབྱིན་ཡུལ་དབྱིན་ལན་ཌ(England) ལ་ལོ་ལྔ་ཙམ་སློབ་སྦྱོང་བྱས་བྱུང་།
༼དགེ་བཤེས་ལགས༽ རེད་རེད། རང་དེ་ལ་སོང་ཡིན་ནམ།
༼ཀེ་ཆ་ར༽ ལགས་འོང་རེད། ཚར་མང་པོ་འགྲོ་བྱུང་།
༼ཀེ་ཆ་ར༽ ཨ་ལེ། དགེ་བཤེས་ལགས་ཀྱིས་དེ་ལ་གསུང་ཆོས་གནང་ནས། ལོ་ག་ཚོས་བར་བཞུགས་བྱུང་ངམ།
༼དགེ་བཤེས་ལགས༽ ང་དབྱིན་ལན་ཌ་(England) ལ་ཕལ་ཆེར་༡༩༨༡,་དང་༡༩༩༢་ནས་ཡིན་པ་འདྲ།
༼ཀེ་ཆ་ར༽ ལོ་གཅིག་ཙམ་རེད་དམ།
༼དགེ་བཤེས་ལགས༽ ལགས་འོང་རེད། ༨༢་རེད།
༼དགེ་བཤེས་ལགས༽ མ་རེད། མ་རེད། ༨༡་ནས་༨༨་བར་རེད།
༼ཀེ་ཆ་ར༽ ཨ་ལེ། ༨༨་རེད།
༼དགེ་བཤེས་ལགས༽ ཕལ་ཆེར་ལོ་བརྒྱད་ལྷག་རེད།
༼ཀེ་ཆ་ར༽ ལོ་བརྒྱད་ཨེ།
༼དགེ་བཤེས་ལགས༽ ལགས་འོང་རེད།
༼ཀེ་ཆ་ར༽ དེ་ནས་དགེ་བཤེས་ལགས་ཀྱི་དབྱིན་ཇི་ཡག་པོ་ཡོད་པ་དེ་དུས་སྦྱངས་ནས་ཡིན་པ་འདྲ།
༼དགེ་བཤེས་ལགས༽ རང་སློབ་སྦྱོང་བྱས་ས་སློབ་གཉེར་ཁང་གང་འདི་རེད་དམ།
༼ཀེ་ཆ་ར༽ ལགས། ང་(Cambridge University)ཁེམ་བིརིཇ་མཐོ་རིམ་སློབ་གྲྭ་ཆེན་མོ་ལ་སློབ་སྦྱོང་བྱས་ཡིན།
༼དགེ་བཤེས་ལགས༽ ཨལ་ལེ། ཁེམ་བིརིཇ་མཐོ་རིམ་སློབ་གཉེར་ཁང་ཆེན་པོ་ནས་རེད་དམ།
༼ཀེ་ཆ་ར༽ འདི་ལོན་ཌན་ནས་ཐག་ཉེས་པོར་རེད།
༼ཀེ་ཆ་ར༽ ད་ལྟ་དེ་ལ་ཆོས་ཚོགས་མང་པོ་བརྒྱབ་ཚར་འདུག ། མཛད་རིམ་འདི་ཚོ་དབྱིན་ཡུལ་དང་ཡུ་རོ་གླིང་དུ་ཚོགས་ཀྱིན་ཡོད། ཡིན་ནའང་ང་རང་ཚོ་བསོད་བདེ་ཆེ་བའི་རྐྱེན་གྱིས་ད་ལྟ་དགེ་བཤེས་ལགས་ལྟ་བུ་སྐུ་ཡོན་ཅན་གྱི་བླ་མ་མཇལ། སྔ་དུས་ལའང་ལུང་པ་དེར་ནང་བསྟན་དར་ཐུབ་བྱུང་བ་ཞེས་དྲགས་བཀའ་དྲིན་ཆེན་པོ་རེད། ད་ལྟ་ལུང་པ་དེ་ལ་ནང་ཆོས་ཞེས་དྲགས་ཡར་རྒྱས་འགྲོ་བཞིན་ཡོད། དཔེ་ཡག་པོ་ཆགས་འདུག །
༼དགེ་བཤེས་ལགས༽ འདི་དངོས་ནས་རེད།
༼ཀེ་ཆ་ར༽ དེ་ནས་༡༩༨༨་རྗེས་ལ་དགེ་བཤེས་ལགས་ཐད་ཀར་དུ་འབྲས་སྤུང་དུ་ཕེབས་པ་ཡིན་ནམ།
༼དགེ་བཤེས་ལགས༽ ལགས་འོང་རེད། འབྲས་སྤུང་དུ། ལོ་དྲུག་གམ་བདུན་ཙམ་རྗེས་ལ་གནས་སྟང་གང་བྱུང་ཞེས་ན། ང་ལ་ན་ཚ་ཛ་དྲག་ཅན་ཕོག་ནས་འཕྲོད་རྟེན་ལ་སྐྱོན་ཆེན་པོ་ལྦ་ནད་བྱུང་། དེ་ནས་ལོན་ཌན་དུ་ལྦ་ནད་ཤག་བཅོས་བྱས། ཆབ་གཅིག་ཏུ་ང་གཅིན་སྙི་ན་ཚའང་ཤུགས་ཆེན་པོ་ཕོག་རེད།
༼ཀེ་ཆ་ར༽ གཅིན་སྙི་རེད་དམ།
༼དགེ་བཤེས་ལགས༽ ལགས་འོང་གཅིན་སྙི་རེད།
༼དགེ་བཤེས་ལགས༽ ལྦ་ནད་འདི་དྲག་ཆེད་དུ་ངས་གཤག་བཅོས་བྱས། དེ་ནས་ནད་དྲག་དུ་ཡུན་རིང་པོ་ཞེ་དྲགས་བགོར་བྱུང་། ང་ཡུལ་ལྗོང་དེ་ལ་ལོ་གཉིས་རིང་བསྡད་ཡིན། དེ་ནས་ཚུར་ལོག་ནས་རྗེས་ལ་༧གོང་ས་མཆོག་གི་རྡ་རམ་ས་ལར་བོད་པའི་སྨན་ཁང་དུ་སྨན་བཅོས་བྱེད་སར་ཡོངས་དགོས་རེད་གསུང་ནས་དགོང་གཞི་ཞིག་གནང་བྱུང་། རྗེས་བོད་སྨན་འདིའི་ཞེ་དྲགས་འཕན་པོ་བྱུང་།
༼ཀེ་ཆ་ར༽ རེད་རེད། ཞེ་དྲགས་འཕན་གྱི་ཡོད་རེད།
༼དགེ་བཤེས་ལགས༽ ང་ལ་ད་ལྟ་བར་དུ་གཅིན་སྙི་ན་ཚ་ཡོད་རེད། སྨན་ཟ་བཞིན་ཡོད།
༼ཀེ་ཆ་ར༽ དེ་ནས་དགེ་བཤེས་ལགས་འབྲས་སྤུང་དུ་ཚུར་ཕེབས་པ་ཡིན་ནམ།
༼དགེ་བཤེས་ལགས༽ ལགས་འོང་རེད། འབྲས་སྤུང་དུ་ཐད་ཀར་དུ་སླེབ་ཡིན།
༼ཀེ་ཆ་ར༽ དེ་ནས་དགེ་བཤེས་ལགས་དུས་རྒྱུན་དཔེ་ཁྲིད་གནང་གི་ཡོད་དམ།
༼དགེ་བཤེས་ལགས༽ ལགས་འོང་རེད། ཉིན་རྟག་པར་དཔེ་ཆ་ཁྲིད་ཀྱི་ཡོད་རེད།
༼ཀེ་ཆ་ར༽ དགེ་བཤེས་ལགས་བོད་ན་བཞུགས་། དེ་དུས་ནས་དགེ་བཤེས་ལགས་བོད་འབྲས་སྤུང་དགོན་པ་ལ་བཞུགས་པ་ཡིན་ནམ།
༼དགེ་བཤེས་ལགས༽ ལགས་འོང་རེད། ང་བོད་དུ་ཡང་འབྲས་སྤུང་དགོན་པ་ནས་རེད།
༼ཀེ་ཆ་ར༽ དགེ་བཤེས་ལགས་ཀྱི་རྩ་བའི་བླ་མ་སུ་ཡིན་པ་འདྲི་བ་བཏང་ཆོག་གི་ཡོད་དམ།
༼དགེ་བཤེས་ལགས༽ ངའི་བླ་མ། ངའི་བླ་མ་གཙོ་བོ་གཉིས་ཡོད་རེད། ཁོང་རྣམས་གཉིས་ནང་། གཅིག་ནི་མཁན་ཟུར་པད་མ་རྒྱལ་མཚན་རིན་པོ་ཆེ་དང་། གཞན་ཤག་ཀོ་མཁན་རིན་པོ་ཆེ་རེད། ད་ལྟ་ཁོང་རྣམས་གཉིས་དགོངས་པ་རྫོགས་ཚར་སོང་།
༼ཀེ་ཆ་ར༽ དགོངས་པ་རྫོགས་ཚར་སོང་ངམ།
༼དགེ་བཤེས་ལགས༽ ལགས་འོང་རེད། དགོངས་པ་རྫོགས་ཚར་སོང་།
༼ཀེ་ཆ་ར༽ རེད་རེད།
༼ཀེ་ཆ་ར༽ ངས་དོ་སྣང་བྱེད་དུས་དགེ་བཤེས་ལགས་༧གོང་ས་མཆོག་དང་ལྷན་དུ་སྐུ་དཔར་མང་པོ་མཐོང་བྱུང་།
༼དགེ་བཤེས་ལགས༽ ལགས་འོང་རེད།
༼ཀེ་ཆ་ར༽ དགེ་བཤེས་ལགས་ཞེ་དྲགས་ཀྱི།
༼དགེ་བཤེས་ལགས༽ ལགས་འོང་རེད། རང་གི་ཆོས་ཚོགས་ལ་༧གོང་ས་མཆོག་གི་བཞུགས་ཁྲི་མཐོང་དུས། ང་ཞེ་དྲགས་དགའ་པོ་བྱུང་། རིན་པོ་ཆེས་ང་ལ་བཏང་གནང་སོང་།
༼ཀེ་ཆ་ར༽ ཏག་ཏག་རེད།
༼ཀེ་ཆ་ར༽ ང་ཚོས་མ་འོང་པར་༧གོང་ས་མཆོག་(Malaysia)མ་ལེ་ཤི་ཡར་གདན་ཁྲིད་ཞུས་ཐུབ་པའི་རེ་བ་ཆེན་པོ་ཡོད།
༼དགེ་བཤེས་ལགས༽ ལགས་རེད། འདི་ཞེ་དྲགས་གི་གལ་གནད་ཆེན་པོ་རེད། རང་ཚོས་༧གོང་ས་མཆོག་ལ་གདན་འདྲན་ཞུ་ཐུབ་ན་ཞེ་དྲགས་འཕན་ཐོག་ཆེན་པོ་ཡོད་རེད།
༼ཀེ་ཆ་ར༽ འདི་ཡོང་གི་རེད་ལགས། དུས་རྒྱུན་རིན་པོ་ཆེས་འདི་འདྲ་གསུང་གི་ཡོད།
༼དགེ་བཤེས་ལགས༽ གདན་འདྲན་ཞུ་བ།
༼ཀེ་ཆ་ར༽ ལགས་འོང་རེད། དགའ་ལྡན་གཅིག་པོ་ལ་མ་ཡིན་པར་མ་འོང་པར་༧གོང་ས་མཆོག་དེ་ལ་གདན་འདྲན་བྱས་ཏེ་ཞུ་རྟེན་འབུལ་ཐུབ་པའི་རེ་བ་ཆེན་པོ་ཡོད།
༼དགེ་བཤེས་ལགས༽ དཔེ་ཡག་པོ་རེད།
༼དགེ་བཤེས་ལགས༽ འདི་ཞེ་དྲག་གི་ཡག་པོ་རེད།
༼ཀེ་ཆ་ར༽ ༧གོང་ས་མཆོག་ལྷོ་ཤར་ཨེ་ཤི་ཡར་ཆིབས་སྒྱུར་གནང་ཐུབ་པའི་ང་ཚོ་ཚང་མ་ལ་རེ་བ་ཆེན་པོ་ཡོད།
༼དགེ་བཤེས་ལགས༽ ལགས་རེད། གལ་སྲིད་ཁྱེད་ཚོས་༧གོང་ས་མཆོག་ལ་གདན་འདྲན་ཞུ་ན་ཁོང་ཏན་ཏན་ཕེབས་ཀྱི་རེད།
༼ཀེ་ཆ་ར༽ ལགས་སོ། ཐུགས་རྗེ་ཆེ།
༼ཀེ་ཆ་ར༽ ད་ལྟ་ང་ཚོའི་ཆོས་ཚོགས་ཡོད། དེར་༧གོང་ས་མཆོག་ཕེབས་ཐུབ།
༼དགེ་བཤེས་ལགས༽ ཁྱེད་ཚོགས་པའི་མིང་གང་ཡིན་ནམ།
༼ཀེ་ཆ་ར༽ ང་ཚོའི་ཚོགས་པའི་མིང་ལ་ཀེ་ཆ་ར་ཟེར་གྱི་ཡོད་རེད།
༼དགེ་བཤེས་ལགས༽ ཀེ་ཆ་ར།
༼ཀེ་ཆ་ར༽ ལགས་འོང་རེད། ང་ཚོའི་ཆོས་ཚོགས་ཀྱི་དཔར་དེབ་སང་ཉིན་དགེ་བཤེས་ལགས་ལ་སྟོན་ཆོག་པ་གནང་། སྤྱིར་འདི་ལའང་ཁྱེར་ཡོད།
༼དགེ་བཤེས་ལགས༽ ངས་ལྟ་ཆོག་གི་ཡོད་དམ།
༼ཀེ་ཆ་ར༽ ལགས་རེད། ཡིན་ད་ཡིན།
༼དགེ་བཤེས་ལགས༽ ཨ་ལེ། འདི་འདྲ་རེད།
༼ཀེ་ཆ་ར༽ ལགས་འོང་རེད།
༼དགེ་བཤེས་ལགས༽ རྒྱ་ཆེན་པོ་ཞེ་དྲགས་འདུག །
༼ཀེ་ཆ་ར༽ མི་མང་པོ་ཆོས་ཀྱི་སློབ་ཁྲིད་དུ་ཡོང་མཁན་ཡོད། སྤྱིར་འདི་ཆུང་དྲགས་ནས། ང་ཚོ་ས་ཆ་གཞན་ལྟ་རྒྱུ་ཡིན།
༼དགེ་བཤེས་ལགས༽ རེད་རེད།
༼ཀེ་ཆ་ར༽ ང་ཚོ་འདི་ལ་བཅར་འདྲི་ཞུ་ནས་དངོས་བྱུང་གཞི་འཛིན་གྱི་གློག་བརྙན་བཟོ་རྒྱུ་ཡིན་པ་དང་། དེ་ནས་ཀེ་ཆ་ར་ཚོགས་པ་དགའ་ལྡན་དང་འབྲེལ་ཡོད་ཀྱི་སྐོར་མི་གཞན་ལ་གོ་རྟོགས་སྤེལ་ནས་རོགས་རམ་བཙལ་སླ་པོའི་ཆེད་ཡིན། གང་ཡིན་ཟེར་ན། དགའ་ལྡན་དང་འབྲས་སྤུང་ཞེས་པ་ནི་ཐག་རིང་པོ་ཡོད་པའི་རྐྱེན་གྱི། མི་ཚོ་འདི་ལ་ལམ་སང་སླེབ་ནས་བསྡད་ཆོག་ཆོག་མེད་པས་གཞུང་ནས་ཆོག་མཚན་ཞུ་དགོས་ཀྱི་ཡོད། འདི་ཡིན་ཙང་དེང་རབ་ཀྱི་མི་ཚོ་འདི་ལ་སླེབ་ནས་ཐད་ཀར་དུ་འབྲེལ་བྱེད་སླ་པོ་མེད་པ་ཡིན་ཙང་། ངས་བརྙན་འཕྲིན་འདི་བཟོ་རྒྱུ་ཡིན། རྗེས་མ་མི་དཀྱུད་མ་ཚོ་ལ་སྐྲམ་ནས་ཁོང་ཚོས་དགའ་ལྡན་དང་ཀེ་ཆ་ར་ཚོགས་པ་འབྲེལ་ཡོད་གྱི་གོ་རྟོགས་སྤེལ་ཐུབ་ན་སེམས། མ་འོང་པར་ངས་མཚམས་བསྙེན་སྒྲུབ་ཀྱི་གནས་རྒྱ་ཆེན་པོ་བཟོ་ཐུབ་པའི་རེ་སྨོན་ཡོད།
༼ཀེ་ཆ་ར༽ ལགས་འོང་རེད། ཞེ་དྲགས་ཡག་པོ་འདུག ། རྗེས་སུ་ཡིན་རང་ཡོད།
༼ཀེ་ཆ་ར༽ ཀེ་ཆ་ར་ཆོས་ཚོགས་འདི་རེད།
༼དགེ་བཤེས་ལགས༽ ལགས་རེད། རྗེ་ཙོང་ཁ་པ་ཆེན་པོ།
༼དགེ་བཤེས་ལགས༽ ལགས་རེད། དེ་ནས་ཁྱེད་ཀྱི་འདྲི་བ་གང་ཡོད་པ་མུ་ཐུད་ནས་གཏོང་ཆོག
༼ཀེ་ཆ་ར༽ དེ་ནས་དགེ་བཤེས་ལགས་ཀྱི་དགོངས་གཞི་ལྟར་ན། ཀེ་ཆ་ར་ཆོས་ཚོགས་འདི། དགའ་ལྡན་གྱི་ཡན་ལག་ཁུངས་འདྲ་བོ་ཨེ་འདུག ། དེ་ནས་དེང་སང་གི་མི་རབ་དང་མཐུན་པའི་ནང་ཆོས་ཀྱི་སྐོར། དགེ་བཤེས་ལགས་ཀྱི་དགོངས་ཇི་ཡོད་དམ། དེང་སང་ནང་ཆོས་འདི་ཡོངས་གྲགས་ལྟ་བུ་ཆགས་ཡོད། དེ་ནས་དགེ་བཤེས་ལགས་ཀྱི་དགོངས་གཞི་ལྟར་ན་ཕྱིས་རྒྱལ་ཁག་དང་ཤར་ལྷོ་རུ་ནང་ཆོས་དར་རྒྱས་སུ་བཏང་ན་གང་འདྲ་ཡོད་དམ། གང་ཡིན་ཞེས་ན། ང་ཚོ་ཚང་མ་ཐེགས་པ་ཆེན་པོའི་ཆོས་ཉམས་ལེན་བྱེད་མཁན་ཆགས་བསྡད་ཡོད་པ་དང་། བོད་ཀྱི་ནང་ཆོས་ཀྱང་རེད།
༼དགེ་བཤེས་ལགས༽ རང་ཆོས་ལུགས་ཁུངས་འདི་ནང་དུ་འཁྲུངས་པ་ཡིན་ནམ།
༼ཀེ་ཆ་ར༽ བདག་ཅག་རྣམས་རྒྱའི་མི་རིགས་ཡིན་པ་དང་ཚང་མས་ཆོས་འདི་ཐོས་བསམ་བྱུང་བ་འདི་སྐལ་བ་བཟང་པོ་ཞེ་དྲགས་ཡིན་དྲན་གྱི་ཡོད། འདི་ནང་ནས་ཡང་བོད་ཀྱི་ནང་ཆོས་འདི་འབྲེལ་བྱུང་ཆགས་པ་འདི་ཞེ་དྲགས་སྐལ་བ་བཟང་པོ་རེད། དེ་འདྲ་སོང་ཙང་ང་ཚོའི་ཆོས་ཚོགས་རྣམས་གོང་འཕེལ་དུ་འགྲོ་བཞིན་ཡོད། འདི་སྐོར་དགེ་བཤེས་ལགས་ཀྱི་དགོངས་གཞི་ལྟ་བུ་གང་ཡོད་དམ། འདི་ཆོས་ཚོགས་གཞན་དང་གཅིག་པ་མཚུངས་ཀྱི་ཡོད་ལགས།
༼དགེ་བཤེས་ལགས༽ དེང་རབ་ཀྱི་དུས་འདི་ལ་ཁྱེད་ཀྱིས་ནང་བཞིན་ཚོགས་པ་བཙུགས་ཐུབ་པ་ཞེ་དྲགས་ཀྱི་གལ་གནད་ཅན་ཡིན་དྲན་གྱི་འདུག ། དམིགས་བསལ་གྱི་དེང་སང་གི་མི་རབ་རྣམས་ཀྱི་ཕན་དོན་དུ་ནང་ཆོས་དགོས་རྒྱུ་ཆེན་པོ་རེད། དེ་ནས་ནང་ཆོས་ཞེས་པ་ནི་ལྟ་བའི་རྣམ་བཞག་ཙམ་མིན་པ་ངས་ཤེས་ཀྱི་ཡོད།
༼ཀེ་ཆ་ར༽ ལགས་འོང་རེད། འདི་ལྟ་བའི་རྣམ་བཞག་ཙམ་མ་རེད་ལགས།
༼དགེ་བཤེས་ལགས༽ རེད་རེད།
༼དགེ་བཤེས་ལགས༽ འདི་རིག་གཞུང་ཙམ་མ་རེད། འདི་འཛམ་གླིང་སྤྱིས་འོང་གི་སྙིང་པོ་ལྟ་བུ་ཆགས་སྡད་ཡོད། དེ་ནས་ཚང་མ་དགོས་རྒྱུ་གཙོ་བོ་ནི་སེམས་ནང་གི་བདེ་སྐྱིད་ཡིན་པ་ཚང་མས་ཤེས་ཀྱི་ཡོད་རེད། དེར་རབ་ཀྱི་དུས་འདི་ལ། བཟོ་ལས་རིག་རྩལ་ཞེ་དྲགས་གི་ཡར་རྒྱས་འགྲོ་བཞིན་པ་དང་། དེ་ག་ནང་བཞིན་འགའ་ཤས་ཟླ་གང་ལ་འགྲོ་ཐུབ་མཁན་ཡང་ཡོད། ཡིན་ནའང་ངས་ཤེས་རྒྱུ་འདི་དངོས་པོའི་གནས་ཚུལ་ཡར་རྒྱས་འགྲོ་བཞིན་པ་འདི་ང་ཚོ་ལ་མི་དགོས་བཤད་ཀྱི་མེད། ང་ཚོ་ལ་ཡིག་གེ་བྲིས་ཐུབ་པར་ཚན་རིག་རྣམས་ཤིན་ཏུ་དགོས་ཆེན་འདུག ། འགྲོ་བ་མི་རིགས་ལ་ཞེ་དྲགས་གྱི་འཕན་ཡོན་ཆེན་པོ་འདུག ། དཔེར་ན་སྨན་བཅོས་དང་འགྲིམ་འགྲུལ་སོགས། འདི་ཚོ་རྒྱས་པར་བཤད་མི་དགོས། ཡིན་ནའང་དུས་ཚོད་དེ་ག་རང་། ཁྱེད་ཚོས་ཤེས་ཀྱི་རེད། འདོད་ཆགས། སེམས་ངལ་ཚབས་ཆེན་སོགས་འདི་རྣམས་ནང་ཆོས་ཉམས་ལེན་ལ་རྟེན་ནས་བསལ་ཐུབ་པ་བདག་ཅག་རྣམས་ཀྱིས་གསལ་པོར་ཤེས། ༧གོང་ས་མཆོག་གི་ཡང་ནང་ཆོས་འདི། དེང་རབ་ཀྱི་མི་རབ་དང་བསྟུན་ནས་འགྲོ་ཐུབ་པའི་དགོངས་གཞི་ཡོད་པ་བསམས།
༼ཀེ་ཆ་ར༽ ལགས་འོང་། འདི་ཚོ་དངོས་ནས་རེད།
༼དགེ་བཤེས་ལགས༽ དེ་ནས་ཁྱེད་ལའང་ད་ལྟ་འགན་ཁུར་ཆེན་པོ་འདུག །
༼ཀེ་ཆ་ར༽ འདི་དངོས་ནས་རེད། འདི་ཡང་༧གོང་ས་མཆོག་དུས་རྒྱུན་ནང་སེམས་དང་འབྲེལ་བའི་ནང་ཆོས་ཀྱི་སྐོར་གསུང་བཤད་གནང་གིན་ཡོད་རེད།
༼དགེ་བཤེས་ལགས༽ ལགས་འོང་རེད། ནང་སེམས་བདེ་སྐྱིད་འདི། ངས་བཤད་པ་ད་ག་རང་རེད། ངས་བཤད་ཡིན་པ། ཁྱེད་ཀྱིས་ཏན་ཏན་ཤེས་ཀྱི་རེད་ལགས། དེ་ནས་ཚེམས་རིན་པོ་ཆེས་ཀེ་ཆ་ར་ཚོགས་པ་ལ་༧གོང་ས་མཆོག་གདན་འདྲན་ཞུས་ཐུབ་ན་ཞེ་དྲགས་ཀྱི་འཕན་དང་རླབས་ཆེན་ཡོད་རེད། ༧གོང་ས་མཆོག་དགོངས་བཞེད་ལྟར་བསྒྲུབས་པས་ཞེ་དྲགས་ཐུགས་དགྱེས་ཀྱི་རེད།
༼ཀེ་ཆ་ར༽ དངོས་ནས་རེད།
༼ཀེ་ཆ་ར༽ དེ་ནས་དགེ་བཤེས་ལགས་ལ་བཀའ་འདྲི་གཅིག་བཞུ་རྒྱུ་བརྗེད་འདུག ། སྔོན་མ་རིན་པོ་ཆེ་འདི་ལ་བཞུགས་དུས་རིན་པོ་ཆེའི་སྐོར་གནས་ཚུལ། ཡིད་འཐད་པོ་འདི་འདྲ་གང་ཡང་མ་ཡིན་པར། དཔེར་ན་དགེ་བཤེས་ལགས་ཀྱིས་རིན་པོ་ག་དུས་མཇལ་ནའང་ལམ་སེང་སྣང་བ་ཤར་བ་འདི་གང་ཡོད་དམ། དགེ་བཤེས་ལགས་ཀྱིས་སྔར་སོང་ཚར་པའི་གནས་ཚུལ་དགོངས་ཐུབ་ཀྱི་ཡོད་དམ།
༼དགེ་བཤེས་ལགས༽ ཐོག་མར་ངས་རིན་པོ་འཇལ་དུས་རེད་དམ།
༼ཀེ་ཆ་ར༽ ཐོག་མར་ཇལ་དུས་ཙམ་མིན་པར། དགེ་བཤེས་ལགས་སྔ་མ་རིན་པོ་ཆེ་ལྷན་དུ་དུས་ཚོད་ཡུན་རིང་པོ་སྐྱེལ་ཚར་པ་རེད་ལགས། དེ་ནས་དེ་དུས་དགེ་བཤེས་ལགས་ཀྱི་དཔེར་ན་རིན་པོ་ཆེ་གད་མོ་བྲོ་བོ་དང་འདི་འདྲ་བ་ཡོད་བསམ་པའི་ཐུག་ལ་འཆར་སྣང་ལྟ་བུ་གང་ཡོད་དམ། དཔེར་ན་རིན་པོ་ཆེ་གད་མོ་བྲོ་བོ་ཡོད་ཚུལ་སོགས།
༼ཀེ་ཆ་ར༽ གང་ཡིན་ཟེར་ན་ང་ཚོ་་་་་་་།
༼དགེ་བཤེས་ལགས༽ ཨ་ལེ། རེད་རེད། རིན་པོ་ཆེ་ལ་འཇོན་མཐང་ཡག་པོ་ཞེ་དྲགས་ཡོད་རེད།
༼དགེ་བཤེས་ལགས༽ མི་གཞན་ལ་འབྲེལ་བ་གནང་སྟང་། གཞན་གྱི་བློ་བདེ་པོ་བཟོ་ཐབས་སོགས་ཁྱད་ཆོས་ཧ་ཅང་ཡག་པོ་ཡོད་རེད། བློ་བདེ་པོ་བཟོ་ཐབས་དང་གཞན་ལ་བདེ་པོ་བཟོ་ཐུབས་པའི་ཁྱད་ཆོས་གཞན་དང་མི་འདྲ་བ་ཞིག་ཡོད་རེད། ང་ད་ལྟའང་འཆར་སྣང་འདི་བློ་ལ་འཆར་གྱི་འདུག །
༼ཀེ་ཆ་ར༽ ལགས་འོང་རེད། གང་ཞེས་ན། རིན་པོ་ཆེས་གསུང་ཆོས་གནང་དུས་ཡ་མཚན་ཅན་གྱི་འཇོན་མཐང་དང་རྣམ་འགྱུར་གནང་གི་ཡོད། སྐབས་སུ་ཁྲབ་སྟོན་པ་དང་གཅིག་པ་གནང་ནས་ཕྱག་རྒྱ་གནང་སྟང་དང་སྤྲོ་བའི་རྣམ་འགྱུར་ཤུགས་ཆེན་པོ་གནང་གི་ཡོད་ལགས།
༼དགེ་བཤེས་ལགས༽ ཨལ་ལེ། དགོད་བྲོ་སློང་མཁས་པ་འདུག
༼ཀེ་ཆ་ར༽ དགོད་བྲོ།
༼དགེ་བཤེས་ལགས༽ ལགས་འོང་རེད།
༼ཀེ་ཆ་ར༽ དེ་ནས་ཁོང་འདི་ལ་ཡོད་དུས་་་་་་་།
༼དགེ་བཤེས་ལགས༽ མི་གད་མོ་ཤོར་འོས་པ་གནང་གི་རེད་ལགས།
༼དགེ་བཤེས་ལགས༽ གད་མོ་ཤོར་བ་ནི་འཕན་དོགས་ཅན་རེད།
༼ཀེ་ཆ་ར༽ ལགས་འོང་རེད། དུས་རྒྱུན་རིན་པོ་ཆེས་གསུང་ཆོས་གནང་དུས་ང་ཚོ་ཚང་མ་ཧང་ས་རྒྱུ་གནང་གི་འདུག ། སྐྱིད་པོ་འདུག ། དེ་ག་ནང་བཞིན་རིན་པོ་ཆེས་དགའ་ལྡན་ནང་ཡོད་དུས་ཕྱག་ལས་གང་འདྲ་གནང་གི་འདུག་གམ། དེ་ནས་ཁོང་རང་སློབ་གཉེར་ནང་ནས་གཞན་ལའང་སྟོན། ཁོང་གིས་ཚོགས་སྡེ་ཁག་ལ་རོགས་རམ་དང་། དཔེར་ན་སྨན་ཁང་ཁག་ལ་ཕེབས་ནས་གཞན་ལ་རོགས་པ་གནང་དུས། དགེ་བཤེས་ལགས་ཀྱི་དགོངས་གཞི་ལ་རིན་པོ་ཆེས་དགོན་སྡེ་ཁག་ལ་རོག་པ་གནང་བ་ཙམ་མ་ཟད་རྒན་གོག་ཚོ་ལའང་རོག་རམས་གནང་བ་ལྟ་བུ་སོགས་ཇི་ཡོད་དམ།
༼དགེ་བཤེས་ལགས༽ ངས་ཞུས་པ་ནང་བཞིན་རེད། ངས་ད་ལྟ་ཡང་དྲན་གྱིན་འདུག ཁོང་གིས་མུན་གོ་ཌ་ན་སྨན་ཁང་ཡར་རྒྱས་གཏོང་ཆེད་དངུལ་ཐབས་ཤེས་གནང་པ་རེད། དེ་དུས་ཁོང་ལ་ལས་གཞི་མང་པོ་ཡོད་ཞེས་ངས་བསམ་གྱི་ཡོད། གཞན་ལ་ཕན་པའི་ལས་དོན་དེ་དག་དཔེར་ན་སྨན་ཁང་ལ་རོགས་རམ་བྱེད་པ་མ་ཟད་སློབ་གྲྭ་ཤེས་ཡོན་སྐོར་ལའང་རོགས་ཕན་བྱེད་པ་སོགས་གནང་གྱིན་ཡོད་རེད། ང་ག་དུས་ཡིན་ན་དེར་སྡོད་ཀྱི་ཡོད་ཙང་། ཆ་ཚང་ཡག་པོ་དྲན་གྱིན་མིན་འདུག ། དགོངས་དག །
༼ཀེ་ཆ་ར༽ ཁྱད་པར་མིན་འདུག ངས་བསམ་པ་ལ་ཁྱེད་རང་གི་རྒྱུད་མེད་པ་དེ། ཁོང་དེ་ལྟར་ཕར་འགྲོ་ཚུར་འོང་བྱེད། འདིར་ཟླ་བ་གཉིས་ཙམ་བཞུགས། ཡང་ཕར་ཕེབས་ཚུར་འོང་བྱེད། དེ་ནས་ལོ་གཉིས་ནས་ལོ་འགའ་ཤས་བཞུགས་པ་རེད།
༼དགེ་བཤེས་ལགས༽ རེད།
༼ཀེ་ཆ་ར༽ ལགས་སོ།
༼ཀེ་ཆ་ར༽ དེ་ནས་སོ་སོའི་བླ་མའི་བཀའ་གནང་པ་ལྟར་ཁོང་མ་ལེ་ཤི་ཡ་ལ་ཆོས་གསུངས་པར་འགྲོ་དུས་ཁོང་དང་བཀའ་མོལ་བྱུང་ཡོད་དམ།
༼དགེ་བཤེས་ལགས༽ སྤྱིར་བཏང་ངས་ཁོང་ཚར་གཅིག་གཉིས་འཇལ་མྱོང་། ང་ཚོའི་བར་ལ་སྐད་ཆ་བྱུང་། ཁོང་བདེ་པོ་ཡིན་ཞེས་རིན་པོ་ཆེའི་དེ་འདྲ་གསུངས་སོང་།
༼ཀེ་ཆ་ར༽ མ་ལེ་ཤི་ཡ་ཡོད་དུས་ཡིན་ནམ།
༼དགེ་བཤེས་ལགས༽ ལགས་རེད། མ་ལེ་ཤི་ཡ་ལ་ཡོད་དུས་རེད།
༼ཀེ་ཆ་ར༽ མུ་མཐུད་ནས་བཀའ་མོལ་བྱུང་གི་ཡོད་ཡིན་ནམ།
༼དགེ་བཤེས་ལགས༽ རེད། རེད། རེད།
༼ཀེ་ཆ་ར༽ དེ་དུས་སྐབས་ཡི་གེའི་མུ་མཐུད་ནས་གཏོང་གིན་ཡོད་དམ།
༼དགེ་བཤེས་ལགས༽ ཡི་གེ །
༼ཀེ་ཆ་ར༽ ཁྱེད་རང་དང་སོ་སོའི་དགེ་རྒན་རྣམས་མཉམ་དུ་ཡི་གེའི་བརྒྱུད་ནས་འབྲེལ་བ་གནང་གིན་ཡོད་པ་ཡིན་པ་རེད།
༼ཀེ་ཆ་ར༽ དེ་ནས་ཁོང་མ་ཕེབས་གོང་དུ་ཁོང་འགྲོའི་ཡིན་ཞེས་གསུངས་བར་གོ་སྐབས་མ་རག་པ་ཡིན་ནམ།
༼དགེ་བཤེས་ལགས༽ ཁོང་དེར་ཕེབས་ཡོད་པ་དྲན་གྱིན་འདུག ཁོང་གི་ཉིན་གཅིག་གསུངས་སོང་། ཕྱི་རྒྱལ་དུ་འགྲོ་དགོས་འདུག་ཞེས་གསུངས་ཡོད། རྒྱལ་ཁབ་འདིར་འགྲོའི་ཡིན་ཞེས་གསུངས་མ་སོང་།
༼དགེ་བཤེས་ལགས༽ འདིར་འགྲོའི་ཡིན་གསུངས་མ་སོང་།
༼ཀེ་ཆ་ར༽ ལགས་སོ།
༼དགེ་བཤེས་ལགས༽ རེད། རེད།
༼ཀེ་ཆ་ར༽ ལགས་སོ།
༼ཀེ་ཆ་ར༽ ང་ཚོ་ག་རེེད་ཤེས་འདོད་ཡོད་ཟེར་ན།
༼དགེ་བཤེས་ལགས༽ མཆོད།
༼དགེ་བཤེས་ལགས༽ ཤིང་ཏོག་ཁུ་བ་མཆོད་རོག །
༼ཀེ་ཆ་ར༽ ཐུགས་རྗེ་ཆེ། ཁྱེད་རང་ཡང་མཆོད་རོག་གནང་།
༼དགེ་བཤེས་ལགས༽ ང་ཡང་མཐུང་གིན་ཡིན།
༼དགེ་བཤེས་ལགས༽ (བོད་སྐད)
༼ཀེ་ཆ་ར༽ དགེ་བཤེས་ལགས་ཨིན་སྐད་ཡག་པོ་གསུང་གནང་གིན་འདུག །
༼དགེ་བཤེས་ལགས༽ ཨ་ཧོ།
༼ཀེ་ཆ་ར༽ གང་ཡིན་ཟེེར་ན། འགའ་ཤས་བཅར་འདྲི་ (INTERVIEW) བྱེད་དུས་དཀའ་ལས་ཡོད།
༼དགེ་བཤེས་ལགས༽ (བོད་སྐད)
༼ཀེ་ཆ་ར༽ གང་ཡིན་ཟེར་ན། བླ་མ་འགའ་ཤས་ལ་བཅར་འདྲི་བྱེས་པ་ཡིན། ཁོང་རྣམས་ཀྱི་ཨིན་སྐད་ཡག་པོ་མི་ཤེས་པའི་རྐྱེན་གྱི་སྐད་རྒྱུར་བྱེད་མཁན་དགོས་ཀྱི་འདུག ། སྐད་རྒྱུར་བ་གྱིས་སྐད་རྒྱུར་དགོས་དུས། དུས་ཚོད་མང་པོ་སྒུག་དགོས། དེ་ནས་ཁོང་རྣམས་ལ་དཀའ་ལས་ཡོང་གིན་འདུག ཡིན་ཡང་དེ་རིང་ང་ཚོ།
༼དགེ་བཤེས་ལགས༽ ཡར་མར་བྱེད་དགོས་རེད།
༼ཀེ་ཆ་ར༽ ལགས་སོ། ལས་སླ་པོ་འདུག ། ཡག་པོ་འདུག
༼ཀེ་ཆ་ར༽ གང་ཡིན་ཟེར་ན། རིན་པོ་ཆེའི་ཁྱེད་རང་གི་བཅར་འདྲི་ (INTERVIEW) ངེས་པར་དུ་བྱེད་དགོས། དགེ་བཤེས་ལགས་ཀྱི་ཨིན་སྐད་དཔེ་ཡག་པོ་མཁན་གྱིན་རེད་གསུངས་གནང་སོང་། རིན་པོ་ཆེའི་དགེ་ལགས་ལ་མང་པོ་དྲན་གྱིན་ཡོད།
༼དགེ་བཤེས་ལགས༽ རེད་པས།
༼ཀེ་ཆ་ར༽ ལགས་རེད། ཁོང་གིས་མང་པོ་དྲན་གྱིན་རེད།
༼དགེ་བཤེས་ལགས༽ རེད། རེད། རེན་པོ་ཆེའི་ང་ལ་ཕན་སེམས་ཆེན་པོ་རེད། ང་ཚོ་བར་ལ་འབྲེལ་བ་ཡག་པོ་ཡོད། སེམས་ཀྱི་འབྲེལ་བ་ཡོད།
༼ཀེ་ཆ་ར༽ ལགས་སོ། ཡག་པོ་རེད།
༼ཀེ་ཆ་ར༽ ད་ལྟ་དགོན་པ་ལ་དགེ་རྒན་རྣམས་དང་གྲྭ་པ་གཞོན་པ་ཆ་ཚང་སློབ་སྦྱོང་བྱེད་བཞིན་པ་རེད་འདུག་རྗེས་མ་ཁོང་རྣམས་ཀྱང་དགེ་བཤེས་དང་དགེ་རྒན་མཚན་ཉིད་དང་ལྡན་པ་ཆག་གིན་རེེད། དེ་ལྟར་རིན་པོ་ཆེ་ནང་བཞིན་ཁོང་རྣམས་ཀྱང་ཕྱི་རྒྱལ་ལ་ཕེབས་ནས་མི་ལ་ཆོས་བཤད་ཐུབ་ཀྱི་རེད། ཁོང་རྣམས་ཕྱི་རྒྱལ་ལ་ཕེབས་པར་དཀའ་ལས་ཡོད་ཡིན་ནམ། གང་ཡིན་ཟེར་ན། འབྲས་སྤུང་དང་དགའ་ལྡན་གཉིས་ཀ་ནང་ཚོགས་ཁང་དང་དཔེ་བརྫོད། དངུལ་འབྱུང་ཁུངས་ཐོགས་ལ་དཀའ་རྙོག་ཡོད་རེད། དེ་བཞིན་དགོན་པར་སྦྱིན་དག་ཁག་དང་མི་རྣམས་དགོན་པར་ཆོས་སྦྱོང་ས་སླེབས་དཀའ་བ་ཡོད་རེད། དེ་ལ་ཐབས་ཤེས་ག་རེད་ཡོད་ཡིན་ནམ། དགའ་ལྡན་དང་འབྲས་སྤུང་། དེ་བཞིན་དགོན་པ་གཞན་ཐམས་ཅད་ཀྱི་ཆེད་དུ་ཐབས་ལམ་ག་རེད་ཡོད་ཡིན་ནམ།
༼དགེ་བཤེས་ལགས༽ དཀའ་ལས་ཡོད་རེད།
༼ཀེ་ཆ་ར༽ དཀའ་ལས་ཡོད་རས་པས།
༼དགེ་བཤེས་ལགས༽ ཁྱེད་རང་ཚོ་མཁྱེན་གྱི་རེད། བླ་མ་ཚོ་ཕྱི་རྒྱལ་ཕེབས་དུས་དཀའ་ལས་གང་ཕྲད་ཀྱི་རེད་ཟེར་ན། ནུབ་ཕྱོགས་ལ་བཞུགས་མཁན་རྣམས་ཀྱི་བསམ་བློ་གཏོང་བཏང་དང་མཐུན་གྱི་མིན་པས་དཀའ་ལས་ཡོད་རེད་བསམ་གྱིན་འདུག
༼ཀེ་ཆ་ར༽ ལགས་སོ།
༼དགེ་བཤེས་ལགས༽ འདི་ཤེས་པ་ལ་དུས་ཚོད་མང་པོ་འགྲོའི་རེད།
༼དགེ་བཤེས་ལགས༽ ངས་བསམ་པ་ལ་མི་ཚང་མའི་བསམ་བློའི་འཁྱེར་བཟོ་དེ་གཅིག་པ་ཡིན་ཡང་། རིགས་ཞུང་གི་རྒྱུད་ནས་བསམ་ལོ་གཏོང་བཏང་ཁྱད་པར་འགྲོའི་ཡོད་རེད། འདི་ཡིན་ཙང་ང་རང་གི་མཉམ་ཉུང་གི་ཐོགས་ནས་བཤད་པ་ཡིན་ན། དེ་ཤེས་པ་ལ་དུས་ཚོད་རིང་པོ་སྒུག་གི་རེད། ནུབ་ཕྱོགས་ཀྱི་མིའི་བསམ་བློ་གཏོང་བཏང་དང་ཁོང་ཚོའི་རིགས་ཞུང་རྒྱབ་ལྗོངས་མ་ཤེས་པ་ཡིན་ན། ཁོང་ཚོ་ལ་ནང་ཆོས་དེ་གོ་བདེ་བ་བྱེད་ནས་འབྲེལ་བཤད་རྒྱབ་ཁག་པོ་རེད། དེ་ལྟར་ངས་བསམ་པ་ལ་ལྕགས་རི་དེ་དཀའ་རྙོག་ཆེན་པོ་དེ་རེད། རིགས་ཞུང་བར་ལ་ལྕགས་རི་ཡོད་རེད། དེའི་བླ་མ་ཚོ་ལ་དཀའ་ལས་ཕྲད་ཀྱིན་ཡོད་རེད།
༼ཀེ་ཆ་ར༽ ཡིན་ཡང་། ང་རང་གི་བསམ་པ་ལ་དེང་རབས་ཀྱི་མི་ཚེ་འགྲོ་བཏང་གང་འདྲ་ཡིན་པའི་སྐོར་འདིར་སློབ་སྦྱོང་སྤྲོད་ཀྱི་ཡོད་བསམ་གྱིན་འདུག ཁོང་ཚོ་དམིགས་བསལ་གྱི་ཨིན་ཇི་སྦྱོང་དགོས་ཀྱི་ཡོད་ཡིན་ནམ། ཁོང་ཚོ་རྒྱལ་ཁབ་གཞན་གྱི་རྒྱལ་རབས་དང་རིགས་ཞུང་སོགས་ཀྱི་སྐོར་སྦྱོང་དགོས་ཀྱི་ཡོད་དམ།
༼དགེ་བཤེས་ལགས༽ ང་ཚོ་ད་ལྟ་ལས་གཞི་དེ་འདྲ་ཡོད་བཞིན་པ་རེད། ༧གོང་ས་མཆོག་གི་གྲྭ་པ་གཞོན་པའི་ཆེད་དུ་ཚན་རིག་སློབ་ཚན་དེ་འདྲ་དགོན་པ་ནང་གཙུག་ཡོད་རེད།
༼ཀེ་ཆ་ར༽ ལགས་སོ།
༼དགེ་བཤེས་ལགས༽ ཉིན་འཆར་ཅན་ཡོད་རེད།
༼ཀེ་ཆ་ར༽ ཚན་རིག ལགས་སོ།
༼དགེ་བཤེས་ལགས༽ རྡ་རམ་ས་ལར་སྐབས་རེ་རྒྱ་ཡིག་ཡང་སློབ་ཀྱི་ཡོད་རེད། དེ་ལྟར་ཁོང་ཚོ་ག་ལས་ག་ལས་སྦྱོང་བཞིན་པ་རེད།
༼ཀེ་ཆ་ར༽ རིན་པོ་ཆེ་ཡང་།
༼དགེ་བཤེས་ལགས༽ རྒྱ་མི།
༼ཀེ་ཆ་ར༽ རྒྱ་མིག་ལགས།
༼དགེ་བཤེས་ལགས༽ རྒྱ་མི།
༼ཀེ་ཆ་ར༽ ལགས་རེད། རེད།
༼དགེ་བཤེས་ལགས༽ བོད་པ་དང་སོག་པོ་རྣམས་ནི་ནང་པ་ཡིན་པའི་ཐབ་ལམ་ཕལ་ཆེར་གཅིག་པ་རེད། དེ་ཡིན་ཙང་ང་ཚོའི་བར་ལ་བསམ་བློ་མི་མཐུན་པའི་དཀའ་ལས་ཡོད་མ་རེད།
༼ཀེ་ཆ་ར༽ རིགས་ཞུང་ཁ་ཁག་ཡོད་རེད།
༼དགེ་བཤེས་ལགས༽ སྐད་ཆ་གཅིག་གང་རེད་ཟེར་ན།
༼དགེ་བཤེས་ལགས༽ མ་ལེ་ཤི་ཡ་དང་། ཐེ་ཝན། སིངྒ་པུར་རྒྱལ་ཁབ་ནང་ཚན་རིག་ཐོག་དང་བཟོ་ལས་རིག་རྩལ་ཐོག་ལ་ཧ་ཅང་ཡར་རྒྱས་འགྲོ་ཡོད་རེད། མི་མང་རྣམས་ཡང་དེང་རབས་ཀྱི་ཤེས་ཡོན་དང་ལྡན་པ་ཡིན་ཡང་སོ་སོའི་རིགས་ཞུང་ནང་ཆོས་ལ་དང་ཞེན་ཤུགས་ཆེན་པོ་བྱེད་ཀྱིན་ཡོད་རེད། སྤྱིར་བཏང་ཚན་རིག་དང་བཟོ་ལས་རིག་རྩལ་ཡར་རྒྱས་འགྲོ་བཞིན་ཡོད་དུས་དེའི་སོ་སོའི་རིགས་ཞུང་དང་ཆོས་ལ་གནོད་པའི་རྐྱེན་ཕྲད་ཀྱི་ཡོད་རེད།
༼ཀེ་ཆ་ར༽ དད་པ།
༼དགེ་བཤེས་ལགས༽ དད་པ་དང་རིགས་ཞུང་ལ་གནོད་སྲིད། ཡིན་ཡང་
༼དགེ་བཤེས་ལགས༽ མ་ལེ་ཤི་ཡ་དང་། སིངྒ་པུར། ཐེེེ་ཝན་རྒྱལ་ཁབ་བཅས་ནི་ཤེས་ཡོན་དང་ལྡན་པ། ཚན་རིག་དང་བཟོ་ལས་རིག་རྩལ་ཐོག་ལའང་ཧ་ཅང་ཡར་རྒྱས་འགྲོ་ཡོད་པ་མ་ཟད། ཁོང་རྣམས་ནང་ཆོས་ལ་དད་པ་ཡང་ཤུགས་ཆེན་པོ་ཡོད་རེད། ངས་བསམ་པ་ལ་དེ་ཞེ་དྲགས་ཀྱི་ཡག་པོ་རེད་བསམ་གྱིན་འདུག ། ཁྱེད་རང་བྱེད་ན་གང་འདྲ་ཡིན་ས་རེད། འདིའི་སྐོར་ལ་གཅིག་གསུངས་དག །
༼ཀེ་ཆ་ར༽ ངས་བསམ་པ་ལ་རྒན་གྱི་གསུངས་པ་བདེན་པ་རེད། ང་ཚོ་སོ་སོའི་རིགས་ཞུང་ལ་གནས་ཡོད་རེད། དེ་ལྟར་མ་ལེ་ཤི་ཡ་དང་སིངྒ་པུར། ཐེ་ཝན་རྒྱལ་ཁབ་མི་མང་རྣམས་ཀྱི་དཀའ་ལས་ཡང་ཤུགས་ཆེན་པོ་བྱེད་ཀྱིན་ཡོད་རེད། ང་ཚོ་མི་ཚེ་འགྲོ་བཏང་དེ་འཚབ་འཚུབ་ཡོད་རེད། ཉིན་རྟག་པར་བྲེལ་བ་ཚ་པོ། སྣུམ་འཁོར་གཏོང་ནས་ལས་ཁུང་འགྲོ་བ་དང་། ལས་ཁུང་ནང་ཀམ་པུཊར་གནོན་ནས་མི་ཚེ་བསྐྱེལ་གྱི་ཡོད་རེད། སྐབས་སྐབས་མི་ཚེ་དེ་ལྟར་བསྐྱེལ་དགོས་པའི་རྒྱུ་མཚན་གང་ཡིན་ཞེས་དྲན་གྱིན་འདུག ། མི་ཚེ་ནང་དགོས་དོན་ཡོད་དམ་མེད་དྲན་གྱིན་འདུག ། ཉིན་ལྟར་ལས་ཀ་ཀྱང་ཀྱང་ཡོད་པས། དེ་ལས་ལྷག་པ་མི་ཚེ་ནང་གང་བྱེད་དགོས་ཀྱི་ཡོོད་བསམ་གྱི་འདུག །
༼དགེ་བཤེས་ལགས༽ མི་ཚེའི་གནས་ཐང་།
༼ཀེ་ཆ་ར༽ རེད། སྤྱིར་བཏང་ཤར་གླིང་ཨེ་ཤི་ཡ་ནང་ལོ་ལ་དེང་སང་དཀའ་རྙོག་དེ་ཡོང་གི་འདུག ། དེ་བཞིན་ཨ་རེ་ནང་དང་འཛམ་གླིང་ཡོངས་ལ་བཟོ་ལས་རིག་རྩལ་ཐོག་ལ་ཡར་རྒྱས་འགྲོ་ནས་ང་ཚོ་ཀམ་པུཊར་བེད་སྤྱོད་གཏོང་ཤེས་ཀྱི་ཡོད་རེད། ལས་ཀ་སྐོར་ཆ་ཚང་ཤེས་ཀྱི་ཡོད་དེ། ཡིན་ཡང་། ཆོས་ཀྱི་ཐོག་ལ་ང་ཚོ་དེ་བཞིན་བྱེད་ཐུབ་ཀྱི་ཡོད་མ་རེད། དྲང་པོ་ཞུས་ན། ང་ཚོ་མི་ཚེ་ལ་རྒྱུ་དང་སྣུམ་འཁོར་དང་ག་རེད་ཡོད་ནའང་སེམས་ནང་སྐྱིད་པོ་ཡོང་གི་མེད་པ་ཤེས་ཚར་སོང་། གཅིག་མ་ཚང་པ་འདྲ་པོ་ཚོར་བ་ལེབས་ཀྱི་འདུག ། འདི་ང་རང་གི་བསམ་ཚུལ་ཡིན།
༼དགེ་བཤེས་ལགས༽ རེད། བདེན་པ་རེད། ངས་ཧ་གོ་སོང་།
༼ཀེ་ཆ་ར༽ དེ་ལྟར་ང་ཚོ་ཐོག་མར་ནང་ཚོས་ལ་སློབ་སྦྱོང་བྱེད་ཡ་འགོ་འཛུགས་དུས་ནང་ཆོས་དེའི་མི་ཚེ་གོ་རྟོགས་སྐོར་ཡག་པོ་འདུག ང་ཚོ་གང་འདྲ་སྐྱིད་པོ་ཡོང་དགོས་སྐོར་གསལ་འདུག ། ང་ཚོ་སྐྱེ་བ་བཟང་པོ་ཡིན་བསམ་གྱི་འདུག
༼དགེ་བཤེས་ལགས༽ སྙིང་རྗེ།
༼དགེ་བཤེས་ལགས༽ སྙིང་རྗེ་དང་ལྡན་དགོས་པ་དེ་ཞེ་དྲགས་ཀྱི་གལ་ཆེལ་པོ་རེད། གང་ཡིན་ཟེར་ན་བོད་ནང་ང་གཞོན་ནུ་སྐབས་ང་ཚོའི་སྤྱི་ཚོགས་རྒྱུ་ཆ་ཐོག་ལ་སྐྱོ་པོ་ཞེ་དྲགས་རེད། དེ་དུས་དེང་སང་འདྲ་པོ་གློག་དང་སྣུམ་འཁོར་སོགས་ཡོད་མ་རེད། ཡིན་ཡང་སེམས་ནང་བདེ་སྐྱིད་ཡོད་རེད། དེ་འདྲ་ཡོད་པ་ངས་བསམ་གྱི་འདུག ངོ་མི་ཤེས་པ་མི་ཞིག་ལེབས་པ་ཡིན་ཡང་ང་ཚོ་ཁོང་ལ་དགའ་པོའི་ངང་ནས་གདན་འདྲེན་ཞུའི་རེད། ཞེས་སྣང་དང་ངོ་མི་ཤེས་པ་དེ་འདྲ་བྱེད་ཀྱི་མ་རེད། སེམས་ཀྱི་འབྲེལ་བ་ཡོད་པ་འདྲ་ནས་དགའ་བ་སྒོམ་གྱི་རེད། དེ་ལྟར་ཧ་ཅང་ཞི་བདེ་ཡོད། གང་ཡིན་ཟེར་ན། ནང་ཆོས་མཉམ་ལེན་བྱེད་པའི་རྐྱེན་གྱི་རེད། སྙིང་རྗེ་སྒོམ་དགོས་པ་དེ་གལ་ཆེན་པོ་རེད། ད་དེང་སང་བཟོ་ལས་རིག་རྩལ་ཡར་རྒྱས་འགྲོ་བའི་སྐབས་ཚང་མའི་གལ་གནད་ཆེ་ཤོས་ག་རེད་ལ་བྱེད་ཀྱི་ཡོད་རེད་ཟེར་ན།
༼ཀེ་ཆ་ར༽ གལ་གནད་ཆེ་ཤོས།
༼དགེ་བཤེས་ལགས༽ དངུལ་བཟོ་བར་གལ་གནད་ཆེ་བ་བྱེད་ཀྱི་ཡོད་རེད།
༼དགེ་བཤེས་ལགས༽ ཁོང་ཚོའི་གང་བསམ་བློ་གཏོང་གི་ཡོད་རེད་ཟེར་ན། དངུལ་ཡག་ཤོས་རེད། དངུལ་གལ་ཆེན་པོ་ཞེ་དྲགས་རེད་བསམ་གྱི་ཡོད་རེད། ཚང་མའི་དེ་འདྲ་བསམ་གྱི་ཡོད་རེད། དེ་ལྟར་སེམས་ཀྱི་བདེ་སྐྱིད་དང་སེམས་བཟང་པོ་བྱེད་ཡ་དང་། ནང་ཕན་ཚུན་གོ་རྟོགས་བྱེད་ཡ་དྲན་པ་བརྗེད་ཀྱི་ཡོད་རེད། དེ་ལྟར་མི་ཚང་མ་རང་བཞིན་གྱི་མི་སྐྱིད་པ་ཡོང་གིན་ཡོད་རེད། དེ་ཡིན་ཙང་ནང་ཆོས་ཀྱི་སེམས་གང་འདྲ་གོང་འཕེལ་དུ་གཏོང་དགོས་པ་སློབ་ཀྱི་ཡོད་རེད། ང་ཚོ་དགོན་པའི་ཤེས་ཡོན་དེ་ཕྱིའི་ཤེས་ཡོན་དང་འདྲའི་ཡོད་མ་རེད། དེར་དགེ་རྒན་ཁོ་རང་མ་དཔེ་ཆགས་དགོས་ཀྱི་ཡོད་རེད། ཡིན་ཡང་། ང་རང་སློབ་སྦྱོང་ཡག་པོ་མེད། ཡིན་ཡང་དགེ་རྒན་རྣམས་མ་དཔེ་ཡག་པོ་འདོན་ཏེ་དགེ་ཕྲུག་རྣམས་ལ་སློབ་དགོས།
༼ཀེ་ཆ་ར༽ གང་སློབ་པ་ཐམས་ཅད་ཁོང་ཚོའི་སྦྱོང་དགོས་ཀྱི་ཡོད་རེད།
༼དགེ་བཤེས་ལགས༽ སྦྱོང་ནས་གྲུབ་འབྲས་ཐོན་པ་བྱེད་དགོས།
༼དགེ་བཤེས་ལགས༽ ང་ཚོ་ཉིན་ལྟར་དགེ་ཕྲུག་ཚོ་ལ་སློབ་ཀྱི་ཡོད།
༼ཀེ་ཆ་ར༽ རེད་རེད། དངོས་ནས་བདེན་པ་རེད། དེ་ལྟར་ང་ཚོ་ཡང་དོ་སྣང་ཆེན་པོ་བྱེད་ཀྱི་ཡོད། སྤྱིར་གཏང་ང་ཚོ་རིན་པོ་ཆེ་དང་བླ་མ་མང་པོ་ནས་སྦྱོང་པ་ཡིན།
༼དགེ་བཤེས་ལགས༽ རེད། རེད།
༼ཀེ་ཆ་ར༽ ཁོང་རྣམས་ཀྱི་གང་བཤད་པ་དེ་དག་ཐམས་ཅད་དུས་རྒྱུན་དུ་ལག་ལེན་བསྟར་གྱི་ཡོད་རེད། དེ་འདྲ་བྱེད་ན་ཆོས་ཡང་དག་པ་ཆག་གིན་ཡོད་རེད། དེ་ཡིན་ཙང་། ང་ཚོ་ཡང་ཆོས་བྱེད་པ་ལ་དགའ་པོ་ཞེ་དྲགས་ཡོད།
༼ཀེ་ཆ་ར༽ ལགས་སོ་དགེ་ལགས། རྒན་གྱི་དུས་ཚོད་མང་པོ་ང་ཚོའི་ཆུད་ཟོས་གཏོང་སོང་།
༼དགེ་བཤེས་ལགས༽ གལ་ཡོད་མ་རེད།
༼ཀེ་ཆ་ར༽ སྤྱིར་བཏང་ང་ཚོ་རིན་པོ་ཆེའི་རྣམ་ཐར་ཞིག་བཟོའི་ཡོད་རེད། གལ་ཏེ་ལོ་རྒྱུས་ཆད་ཡོད་པ་ཡིན་ན་མ་འོངས་པ་ན་ཁྱེད་རང་མཉམ་དུ་མཇལ་ཆོག་པ་གནང་བ་གནང་རོག་ན།
༼དགེ་བཤེས་ལགས༽ ལགས་སོ། ཡིན་ད་ཡིན།
༼ཀེ་ཆ་ར༽ ཁྱེད་རང་གི་དུས་ཚོད་གནང་པ་ལ་ཐུགས་རྗེ་ཆེ་གནང་།
༼དགེ་བཤེས་ལགས༽ ཐུགས་རྗེ་ཆེ།
༼དགེ་བཤེས་ལགས༽ ཐུགས་རྗེ་ཆེ།
༼དགེ་བཤེས་ལགས༽ ༧རྗེ་ཙོང་ཁ་པ།
༼ཀེ་ཆ་ར༽ ཁྱེད་རང་ཚོ་དེར་འཛིན་གྲྭ་ཚོགས་དུས་ཡིན་ན་རེད། རྩོད་པ་ཚོགས་དུས་ཡིན་ན་རེད། སེམས་ནང་ཞི་འཇམ་གྱི་ཚོར་བ་ལེབས་ཀྱིན་འདུག ། ང་ཚོ་འདིར་ལེབས་དུས་སེམས་གཏིང་ནས་སྐྱིད་པོ་ཞེ་དྲགས་འདུག ། འདིར་དུས་ཚོད་མང་པོ་སྡོད་ཆོག་པ་རག་ན་བསམ་གྱིན་འདུག ། ཡིན་ཡང་ཆོག་མཆན་ཐོབ་ཁག་པོ་རེད། ངས་གྲོགས་པོ་ཞིག་ཨ་རེ་སློབ་གྲྭ་ཆེན་པོ་ནང་སློབ་སྦྱོང་བྱེད་ཀྱི་ཡོད་རེད། ཁོང་གི་ག་དུས་ཡིན་ནའང་འདི་སྐོར་ལ་དྲི་བ་གཏོང་གིན་ཡོད་རེད། ང་ཚོ་མི་ཚེ་ནང་གང་བྱེད་དགོས་ཀྱི་ཡོད་རེད། ཁོང་ཁྲོ་སྤང་པར་གང་བྱེད་དགོས་དྲི་བ་དེ་འདྲ་གཏོང་གིན་ཡོད་རེད། ༧གོང་ས་མཆོག་གི་གསུངས་ཆོས་ཡག་པོ་གནང་འདུག ། གསུངས་ཆོས་ལ་མི་ ༥༠༠༠ ལྷག་འདུག ། ཤིན་ཏུ་ཕན་ཡོན་ཆེན་པོ་རེད།
༼དགེ་བཤེས་ལགས༽ ང་མཉམ་དུ་ཚར་གཅིག་མི་ཉུང་ཉུང་ཡོད། ཁོང་ཁྲོ་ཐག་ཅིག་ཏུ་སྤང་པར་གང་བྱེད་དགོས་རེད་ལབ་པ་ཡིན།
For more interesting information:
- The Zong Rinpoche category on my blog
- The Trijang Rinpoche category on my blog
- My Precious Teachers
- H.E. Kensur Rinpoche Jetsun Jampa Yeshe (1928-2011)
- H.E. the 25th Tsem Tulku Rinpoche’s Biography
- Drepung Gomang Monastery’s Kensur Rinpoche Jetsun Ngawang Nyima
- The Passing of a Great Master: Kensur Konchok Tsering Rinpoche
- The Collected Works of H.H Pabongka Rinpoche
- Zaya Pandita Luvsanperenlei (1642 – 1708)
- Ribur Rinpoche’s profound meeting with Kyabje Pabongka Rinpoche
- Geshe Tsultrim Gyeltsen’s special thangka
- Kyabje Zong Rinpoche’s Advice on Dorje Shugden’s Practice
- His Holiness the 101st Gaden Tripa Rinpoche
- Meeting Kyabje Yongyal Rinpoche in New York
- Visiting His Holiness Trijang Chocktrul Rinpoche in Vermont
- A Gift from Geshe Kelsang Gyatso Rinpoche
- Empty Cloud
- Making Offerings to Shar Gaden Monastery
- Attitude When Receiving Offerings
- Cittamani Tara
- Suryagupta’s 21 Taras
- Tara
- Heroic Red Tara (Suryagupta Lineage)
- Mother Tara spotted in Bangkok!
- Spectacular White Tara…
- 63 Tara statues offered by Datuk May
- Holy Mother Tara comes to KFR!
- Auspicious Mongolian Omen
- How Tibetan leadership treats a sponsor (jindak)
- Comparison between the Shamarpa and Tulku Drakpa Gyeltsen
- Updated: Dorje Shugden Teaching Videos
- Racism Against Tibetans in America
- Dharma Protectors of Tibetan Buddhism
- TRANSCRIPT: TSONGKHAPA explained
- Vajrasattva and Prostrations Practice
- Dharma work, attitude & TDL
- Buddha’s Life Story Beautifully Painted
- Wonderful Sri Lanka
- 86 Grand Statues of the World
- Tibetan Astrology
- Visiting Hong Kong
- My Childhood in Taiwan…Revisiting…
- 3 Amazingly Attractive Villages in Japan
- Singapore’s Best Actor Turned Monk!
- The Buddhist Kingdoms of Indonesia
- Russian leadership supports Buddhism
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Venerable Geshe Namgyal Wangchen, a highly attained humble Lama speak highly of H.E.Tsem Rinpoche all the good works. It show Tsem Rinpoche good qualities and well respected by many while in India. Tsem Rinpoche had contributed to the communities and monasteries sponsoring them with funds, foods and so forth. Rinpoche had spent his whole life helping people and had changed the lives of many. The pictures of Venerable Geshe Namgyal Wangchen and Tsem Rinpoche were truly touching , and it paints a thousand words. Interesting read of a GREAT Lama.
Thank you Rinpoche for this sharing.
The picture below was taken in Gaden Shartse Monastery’s main prayer hall during Lama Chopa puja. In the front row is His Holiness Gaden Trisur Jetsun Lungrik Namgyal when he was the abbot of Gaden Shartse Monastery. Next to him is His Holiness Kyabje Zong Rinpoche and His Eminence the young Tsem Rinpoche. Sitting behind wearing the hat is Venerable Geshe Lobsang Phende as head chant master.
Recently Beng Kooi and Martin on behalf of myself and Kechara was lucky to have audience with His Holiness Gaden Trisur Rinpoche Jetsun Lungrik Namgyal of Gaden Shartse Monastery. He lives in around Paris, France. His Holiness is 91 years old and very healthy and alert. He was the 101st throne holder for Tsongkapa and was the head of the Gelugpa school of Buddhism and was very successful during his tenure. He is a strong practitioner of both Sutra and Tantra of Je Tsongkapa’s tradition and a master of all Buddhist knowledge. He holds steadfast to his protector Dorje Shugden very strongly. So we can see even the highest throneholders who are masters of Sutra and Tantra also practices Dorje Shugden knowing the benefits.
Beng Kooi and Martin brought photo albums of Kechara Forest Retreat/Kechara and updates on Kechara and our works. His Holiness was very pleased to listen and offered some gifts back.
This is a beautiful picture and the great blessings bestowed on us from His Holiness Gaden Trisur Rinpoche Jetsun Lungrik Namgyal.
Humbly,
Tsem Rinpoche
October 18, 2017
I would like to share a video I found which has recordings of Geshe Wangchen tutoring a young Phara Khentrul Rinpoche. The video also shows the daily life of the young Rinpoche in Drepung Monastery in India. I find the scenes very endearing. [br][br] https://www.youtube.com/watch?v=devyN17gUWo
Thank you Rinpoche for sharing such precious article about Geshe Namgyal Wangchen. It’s just inspiring to see 2 great beings who really learn, practice and spread dharma to benefit all sentient beings.It’s very inspiring to read about there are more people like Tsem Rinpoche who treasures Dharma to the highest level and put them into everyday practice. By reading this article, I can conclude that Venerable Geshe is such a learned monk who speaks English and at the same time very humble. His qualities are inspiring to others. Here I would like to dedicate my prayers and merits to Venerable Geshe. May he take good and swift rebirth to turn the wheel of Dharma in the future._/\_
Thank You Rinpoche for sharing such precious article about Geshe Namgyal Wangchen. I am touched and moved of Geshe la humility and persistence. I believe it was not easy for Him to spread the Dharma in Western country which culture is very different from us. I am working abroad and I understand it is not easy at all. I agreed with my both hands up when Geshe la mention we need to understand the barrier between the cultures; I think that is why Rinpoche has given me some Dorje Shugden material and asked me to spread in China (I am still trying). I think it is training for me to adapt into China culture.
I am very impressed with this statement from Geshe la:“I’m very well now. And I’m alive and I am grateful to be alive because it’s another day I can practise, it’s another day I can put Buddha’s teachings into meditative… into meditation and gain enlightenment.”. Geshe la never forget His ultimate goal, not even a day, to put what He has learnt from His Guru into practice for enlightenment. It appears to me that it is Death Meditation we should practice daily to remind us the seize every breath we have to learn and practice precious Dharma. We might not have such wonderful rebirth in future; born with perfect body and to be closed to Great Guru.
To be honest, after the suffering in life. I really wish to retire in monastery one day when I am old; to serve my Guru, to learn Dharma, to practice Dharma, and meditation on Vajrayogini practice. I also particular like quality of Geshe la; not attach to power and money.
Thank You Rinpoche, this precious article of Great Geshe la really inspire me.
Venerable Geshe Namgyal Wangchen, a highly acclaimed Lama, speaks highly of the accomplishments that Tsem Rinpoche did throughout the years in the monastery in India and how Rinpoche beneficial others. They are all great lamas who always find all ways to benefit others and respect each others. However it is sad that on one hand, the CTA leadership is splitting the Sangha communities with the ban on Dorje Shugden. This is destroy the harmony of the monasteries and can be indirectly destroy the Tibetan Buddhism.
I had fortuned withnss this meeting of both high lama together and withness how Geshe Namgyal Wangchen are humble, kind and compassionate lama. Althrough H.E.Tsem is the student of Geshela , but he insist H.E.Tsem Rinpoche to seat first before him.
Geshela speak highly of H.E.Tsem Rinpoche all the good work rinpoche has done previously at the monastery helping find sponship for the sangha, helping poor family at mungood , raise fund help local hospital. It show Tsem rinpoche have truly compassionate and have the kind heart helping people around at India.
H.E.Tsem Rinpoche always provide medicine or vitamin to give aways to the senior monk which they are sick and lack of take from medical support. When Rinpoche know about it, he will tell us to bring this monk medicine or bring them to professional doctor to check up.
I always find rinpoche have guru devotion during his convasation with geshela with his holder hand when geshela speak and bend his hat a bit down and litsen and pay attention. The body action of Rinpoche show how how humble and the respect to the senior lama. His heart warming just watching both holy being just talking with each other with compassion and love.
It’s just inspiring to see 2 great beings who really learn, practice and spread dharma to benefit all sentient beings.
Time is gold, life should not be wasted on focusing anything that only bring short term happiness which is within samsara. We should really contemplate and explore the truth of life after chasing blindly at the crowds who are heading to a way that lead no way..
The fact that the most Venerable Geshe Namgyal Wangchen speaks highly of (Tsem) Rinpoche, just like any other highly acclaimed Lamas speaks volume of how much beneficial works Rinpoche have been doing for others notably in India. In the past eventhough Rinpoche didn’t have enough, Rinpoche didn’t stop benefiting others and make sure He helps the monasteries to raise funds and cured many monks. It is a shame though on how these monasteries now not only severed ties but also badmouthing Rinpoche with all sorts of unfounded claims. All these were because of the ban of Dorje Shugden practice. People tend to forget easily and be ungrateful. Sad but that also did not stop Rinpoche from continuing to benefit others till today. It is definitely heart warming to hear Masters like Venerable Geshe Namgyal Wangchen praising Tsem Rinpoche.
Thank you Rinpoche for sharing this article and lovely video of the Venerable Geshe Namgyal Wangchen. It is very interesting to read this article. By reading this article, I know that Geshe Namgyal Wangchen is really humble and down to earth. Although he is a more senior than Rinpoche, he didn’t sit down before Rinpoche sat down, he stood up when Rinpoche make prostration to him, he always thanked Rinpoche for helping the monastery and the monks although those helps are not on him, and he always smiled. Half way reading the article, I was thinking to myself, don’t know whether one day we can have the honour to meet this highly attained master or not. But when read to the part of his passing, I feel that is such a great lost not only to the people who know him including Rinpoche goodself, even to to all of us who know him through this article. I am sure a great master like him will sure have good human rebirth by now. Hope they can swiftly identify the young Geshe Namgyal Wangchen and continue benefiting people like he previously did. _/\_
Reading this article, make me gain more knowledge of this erudite master, Venerable Geshe Namgyal Wangchen who is very down to earth, very humble and kind person. He sets good example of showing respect and humbleness to others despite of his position.
A very inspiration story to read and sweet memories to remembered. Thank you, Rinpoche for sharing.
While watching on Rinpoche’s talking about Geshe Namgyal Wangchen, it keep reminding about the qualities of Rinpoche, they have so much similarity, very humble, very compassionate, highly respected by many, very knowledgeable, and so on.
Rinpoche said when Geshe-la mentioned his guru, he would have his hands folded. And he would take just a few seconds of silence, in great devotional memory. All the time. I saw it all the time too when Rinpoche mention about his guru, they are so devoted to their guru and missed them so much. Clearly sees that both Rinpoche and Geshe-la is no ordinary people.
Geshe-la is so highly attained, when spoke about H.E. the 25th Tsem Rinpoche, Geshe-la would just saying’s Rinpoche’s good qualities and his contributions towards the monasteries and Dharma, Rinpoche has spent his whole life spreading Dharma and helping people, so many people gotten helped by Rinpoche in the past, but because Rinpoche is a Dorje Shugden practitioner now, he became a bad person? And so so many people attack him online, does it sound logic to you all? Whether we are Dorje Shugden practitioners or not, our qualities will not change, because our main motivation is not about a protector practice, it is about Dharma practice, protector is just a assistance to help us to clear our obstacles so that we can continue to practice Dharma, likewise, if I’m a bad person, when I do not practice Dorje Shugden, it doesn’t make me a good person, it is our action that determine what person I am. I really wish people will just put down their prejudice towards Dorje Shugden practitioners and start look at their action then only comment.
Reading this article really tells what a great spiritual person Geshe Wangchen is. From the pictures it does shows Geshe la humble personality and through Rinpoche sharing Geshe la is definitely a great lineage master that has brought so much benefits in Tibetan buddhism under his guidance and teaching.
Rinpoche and Geshe la relationship were really great and is so touching. Drepung Loseling Monastery doesn’t practice Dorje Shugden but here we can see how much Geshe la appreciate Rinpoche which is a Dorje Shugden practitioner contribution toward the people. You can see a great practitioners like Geshe la doesn’t bothered or discriminate the differences of belief or practice. What Geshe la look for is the compassionate act that lift the suffering of others.
Thank you very much Rinpoche for sharing this as it’s show how great a practitioners like Geshe la who is humble, learned and dedicated never in anyway condemn others practices but only encourage compassionate act.
The most Venerable Geshe Namgyal Wangchen is a teacher who very kindly accepted to teach H.E. Tsem Tulku Rinpoche on top of his daily committments. It is such a pleasure to listen to the interviews and see how much struggle H.E. Tsem Tulku Rinpoche went through to learn the holy Dharma. It is not easy to learn the Tibetan language later in life and it is most fortunate that he could learn and discuss in English.
Again we read and hear from long time students such as Pastor Henry and Pastor Chia (in our weekly discussion) how much H.E. Tsem Tulku Rinpoche always helped and helps others, not only in the monastery but also in the settlement and further more. Please read here about “James and Me in Hubli” https://www.tsemrinpoche.com/tsem-tulku-rinpoche/students-friends/james-and-me-in-hubli.html
Thank you for sharing about the times when H.E. Tsem Tulku Rinpoche was in India and studied the Dharma to share with the world.
Thank you Rinpoche for sharing this article about Venerable Geshe Namgyal Wangchen. By reading this article, I can conclude that Venerable Geshe is such a learned monk who speaks English and at the same time very humble. His qualities are inspiring to others. Here I would like to dedicate my prayers and merits to Venerable Geshe. May he take good and swift rebirth to turn the wheel of Dharma in the future.
With folded palms,
Vivian
I had the great honour and merit to be in the presence of this great master when Rinpoche led the 62 strong delegation to Gaden monastery, including Drepung monastery back in 2006. I remember Geshe-la’s humble demeanour when Rinpoche offered him the gifts and he kept saying ‘Thank you, thank you.” I could remember Geshe-la because he spoke good English, where most of the other lamas had translators, as mentioned here.
That time during our trip, it was easy for us to move between Gaden and Drepung and around the Tibetan settlement because even the ban on Dorje Shugden had begun, the situation was not as tense as it is right now. What the CTA leaderships have done has not only split the sangha and monasteries but also lay practitioners. I know of some monks in Gaden who were once close to Rinpoche now remain distant because of the directive by the Tibetan leaderships telling the monks to steer clear from those still practicing Dorje Shugden. What a shame. What an injustice to those Dorje Shugden practitioners. What great suffering, mental and physical pain lay practitioners go through till today just because of the ban. It looks like Tibetan Buddhism is being destroyed from within.
Geshe Namgyal Wangchen, i dint meet him before, from this article that’s make me knew more about Geshe Namgyal Wangchen.
And Much Thanks to PHO and PC shared more about Rinpoche and Geshe Namgyal Wangchen when they was at Gaden Monastery.
As i was reading what Rinpoche wrote about Venerable Geshe Namgyal Wangchen, I could feel the respect and fondness Rinpoche had for Him. It really moved me while reading it. Even by looking at Geshe-la’s photo show how warm, humble and kind he was. And he lived till 81! This show that he was a very learned scholar and devoted. Despite his poor health conditions, He persevered in His Dharma practice and always reminding Himself how short and precious His life is, which is such an inspiration to me.
Just like an older student of Rinpoche, who is sick, but still does his Dharma practice and follow Rinpoche’s advice to keep on practicing and do whatever he can to continue collecting merits as one will never know when will be the end. This also show me that no matter what the age, time or where, we should always be persistent and persevere with our practice.
Thank you Rinpoche for this wonderful and inspiring post.
I was one of the film crew in 2006 who went to interview Geshe Wangchen. The interview happened a few days after His Eminence Tsem Rinpoche brought 62 Kecharians to visit Gaden Monastery to offer 3000 robes and Manjushri statues to all the monks. Tsem Rinpoche attended some Dharma classes from Geshe Wangchen before, and this time when Rinpoche went to visit Geshe Wangchen in Drepung Monastery, Geshe Wangchen showed very high respect towards Tsem Rinpoche for the Dharma deeds and accomplishments that Tsem Rinpoche did throughout the years in the monastery. Although a very knowledgeable scholar and the tutor of Yangsi Ling Rinpoche, Geshe Wangchen remained very humble, which showed that Geshe Wangchen really practiced the Dharma. A great and REAL scholar indeed. Geshe Wangchen is a gem of Buddhism, and it is a great loss when he passed away a few years ago.
Through Geshe Wangchen la’s action and speech, it proves that he’s definitely not a normal person or monk. His humbleness, quickness and intelligence are not the qualities a normal person possesses. I thank Geshe la for shining some light on the Dorje Shugden issue, clearly Dorje Shugden worshipers are not evil nor malicious like the Central Tibetan Administration (CTA) claims, because obviously Geshe la thinks otherwise about Tsem Rinpoche. Are you going to believe the political CTA or a pure monk who has kept his vows throughout his entire life? A true friendship can never be restricted by religion, race, gender and country, nor does one’s compassion.
Geshe Namgyal Wangchen is a respected teacher in the Tibetan communities, as well as among western students of Buddhism, praised by His Holiness the Dalai Lama as one of the greatest living examples of Tibetan Buddhist scholarship. I can see why from this article, and how H.E. Tsem Rinpoche has spoken fondly about this great Geshe with whom Rinpoche had a lot of discussion about how to present Buddhist teachings to the modern world. Unfortunately, if Geshe-la is alive today, H.E. Tsem Rinpoche will not be able to pay respect or visit him again, not for any reason, but just because Rinpoche is a Dorje Shugden practitioner.
Drepung monastery today condemns and pledges to disassociate itself and also refuse medical service for Shugden practitioners, just on the basis of religion. (please see the picture of the signage put up at the monastery).
Perhaps it is better that these real and kind teachers don’t get to see the ugliness that ensue which causes monks to be expelled from the monasteries, for students to be separated from their teachers, especially old monks who have given their lives to the monastery only to be separated from their spiritual sons. Too heartbreaking.
It is sad to know that on one hand, there are such great practitioners and scholars in the monastery who are such great examples of Tibet’s jewel – Tibetan Buddhism, and then there is the leadership that shows the exact opposite by creating schism among Sangha and splitting the Sangha communities with the ban on Dorje Shugden. How wonderful it is to go back to time before the ban.
This video, although it is not intended to, shows you everything that is wrong with the Dorje Shugden ban.
Here in this video, you see a great lama of Drepung Loseling Monastery who does not practise Dorje Shugden, speaking very fondly about a monk who is very well-known to practise Dorje Shugden. “OMG HOW COULD THAT BE”, some people might be wondering.
Well, it CAN be when people actually practise. The fact that you are shocked just goes to show how wrong the situation has become, that we are shocked to see people really practising.
Yes, what we see here in this video is real practice. This is friendship and closeness that goes from human to human, as it should, regardless of religious differences. What this video says to me is “I can respect and like you, even if we are not exactly the same”.
So what is NOT real practice is the idea that we are somehow allowed to discriminate against another person because they don’t engage in the same practices we believe in, or we find authentic.
So when we watch this video, we should also think about how many non-Shugden lamas have Dorje Shugden-reliant friends, who would like to maintain the closeness with their friends and teachers but are unable to do so due to the ban.
Now when you see this video, why wouldn’t anyone think that that is a MUCH better situation to find ourselves in, compared to the current politically-motivated, divided and unharmonious one?
When Rinpoche recalled his fond memories of Geshe Wangchen, there were few instances where tears filled Rinpoche’s eyes. Those were not tears of sadness but gratitude and appreciation for the benefits Rinpoche have received from such a high practitioner so rare to find now.
Geshe Wangchen is obviously not a Dorje Shugden practitioner but throughout his life, he has not said one single word against the practice. When Rinpoche went to Geshe-la for teachings, Geshe-la knew as a matter of fact that Rinpoche is a Dorje Shugden practitioner, yet he continues to share his knowledge with Rinpoche.
Geshe-la does not agree or disagree with the practice and even though he is one of the erudite masters of Drepung Monastery, he was not part of the group in Drepung who spoke against Dorje Shugden. In his mind, he has debated and did not see any flaws in the practice.
After the ban was imposed on Dorje Shugden, Rinpoche took a group of 60 back to India for visit. Rinpoche and group went to Geshe-la’s and he happily received them and spent time with Rinpoche and group while rejoicing Rinpoche’s dharma works in Malaysia.
Regardless what the Tibetan Leadership spread about Dorje Shugden, Geshe-la’s mind was not moved by it and he continues to be Rinpoche’s dharma friend. This is a character and behaviour of a true Dharma practitioner for sure!
The relationship between Geshe Namgyal Wangchen (Geshe Wangchen) and Tsem Rinpoche is very beautiful. Geshe Wangchen was very humble and a very skilled teacher, and it is nice to see a sincere Lama like him talked about Tsem Rinpoche’s qualities and what Rinpoche was like in the monastery.
What I found the most pleasant is it did not matter if Tsem Rinpoche practiced Dorje Shugden, Geshe Wangchen still gave his genuine opinion of Tsem Rinpoche. From the interview, I learned that Tsem Rinpoche’s relationship with the monks in Gaden and Drepung was good. Tsem Rinpoche helped others indiscriminately, regardless of their faith and background. I think that is how it should be. I hope that the situation related to the Dorje Shugden ban will be resolved soon and the monasteries and sangha within Tibetan community in exile will live harmoniously once again.
The first thing that came into my mind was “putting conscious efforts to achieve what we aspired”. I might not know the outcome of it but at least be firm in our daily conduct to achieve what we wanted and practice what we are aspiring. This is what termed as body, speech and mind to me. Geshe Wangchen was not an reincarnated lama but He studied well. It was mentioned that He immersed Himself in study of the major texts.
Then later on, He was proven to be an exceptional student and practitioner. This was not coincidence. In fact Geshe Wangchen has consistently making progress each day and that’s how He became one of the highest caliber masters in our time. Most of us would like to take a break every now and then, like the time off from our routine. We might not even aware of it. Even in our daily life, sometimes we would like to stop thinking about Dharma and laze around, watching TV and the such. Of course, this is not a sweeping statement but rather what I can observe in others and me as well. Geshe Wangchen chose devoting even his holiday periods to retreat in caves above the monastery with fellow students for intensive study and contemplation. This is something that I admired. I pray that both Rinpoche and Geshe will always continue to turn the Wheel of Dharma and may Geshe next incarnation returned swiftly.
With folded hands ?
Meeting the great Venerable Geshe Namgyal Wangchen after a long time is an experience par excellence for Rinpoche. It is really great pleasuring situation to meet someone humble and respected whom with fond memories. Remembering old times stories and tales of the times they spent together and up dating their present situation is a beautiful moments.
Through reading these beautiful post and listening the interview of Geshe Namgyal Wangchen with kecharian,i do understand ,appreciate how much effort and sweat Rinpoche and Venerable Geshe Namgyal Wangchen had done for the benefit of many sentient beings.Bringing Dharma and profound teachings to many.
Thank you Rinpoche for sharing the wonderful interviews and teachings with us.
This is a beautiful sharing of both H.E. Tsem Rinpoche as being the student of Venerable Geshe Namgyal Wangchen and who had the opportunity to learn in English from such a humble and highly realised teacher. At this time, before the Dorje Shugden ban, there was no problem whatsoever between people who practice Dorje Shugden and those who followed HH the Dalai Lama.
I rejoice for the many people who are benefiting from the lifelong committment and effort of H.E. Tsem Tulku Rinpoche and Venerable Geshe Namgyal Wangchen and many other holy monks and nuns, who because of their continuous effort spread the Dharma to those who are so fortunate to receive it.
It is beautiful to hear their voice and listen to their humbleness and skill to share the Dharma. Thank you Rinpoche for sharing the interviews and teachings with us and letting us know about this great being and his works. May the Venerable Geshe Namgyal Wangchen have a swift and good rebirth and may we be blessed to meet him in the future.
Thank you Rinpoche for this blog and his many articles, through which we get to know such precious teachings and Dharma and thank you to share it with the world.
I simply love the way Rinpoche talks about his teachers and great scholar-monks like Geshe Namgyal Wangchen. Listening to Rinpoche’s accounts of monks such as Geshela, my faith in the Dharma swells and I ‘see’ the Dharma so strongly in them. I am also incredibly moved by how much reverence Rinpoche shows all his teachers and the picture of H.E. Tsem Tulku Rinpoche prostrating before Geshela in front of Rinpoche’s own students, as Geshe remains upstanding, says so very much about these two monks.
I do wonder how Geshela would have felt about the demonization of Tulku Drakpa Gyaltsen as the result of the Shugden persecutions when Geshela of all people, would have known for sure the qualities of Tulku Ddrakpa Gyaltsen with Geshela being a scholar of Panchen Sonam Drakpa’s works. Tulku Drakpa Gyaltsen was after all a holy reincarnation of Panchen Sonam Drakpa’s enlightened mind.
Drepung Monastery today bans the worship of Dorje Shugden and yet before politics destroyed many relationships, we saw how monks such a Geshela and Rinpoche could enjoy such a gentle relationship based on mutual respect, great learning and focussed on the propagation of the Dharma.
Anyway reading this post has made me want to read Geshela’s books and I am in a hurry to get them.
Thank you Rinpoche for sharing Rinpoche’s account on Geshe Namgyal Wangchen. Reading his humility makes me humble. I did not get a chance to meet this Lama but from Rinpoche’s sharing I can feel what a great practitioner he is, what a great inspiration, kind, humble monk he is, who like Rinpoche said is truly practising to become an enlightened being.
While reading it I could not help bu feel ashamed of myself for not being a very devoted, humble and rejoicing student of Rinpoche. Totally opposite of Geshela for sure and at the same time it made me realise what a great teacher he is and appreciate that so much. Because by just through his humility he can move and inspire so many, I can imagine when he teaches. Definitely, we will be able to feel his great compassion.
These are some points in the article that stood out for me.
“There is no point to have name and power, and position and sit on a big throne. Because death is very nearby and the most important thing is to practise the Buddha’s teachings.”
This is something I realise I should keep in mind fresh, like a sadhana because this can help me change all my negative perceptions.
“I am grateful to be alive because it’s another day I can practise, it’s another day I can put Buddha’s teachings into meditative… into meditation and gain enlightenment.”
I should be grateful every day that I am still alive to come to Kechara Forest Retreat and to be able to do what little Dharma work I am doing to help me purify and hopefully collect a little bit of merits.
“Everything you get, never take it for granted. Everything you get from people, an offering, a gift, never take it for granted. Be like a Geshe Namgyal Wangchen who appreciated everything. And someone of his calibre must have received many gifts. But every gift he received was like the first time he received a gift. And just that gentle appreciative warmth, that was very touching to me to. Nothing was taken for granted, that is what I am trying to say.”
This made me realise how I have taken many things for granted, even my own dearest Guru which I would not have any practices if it was without my precious Guru.
Thank you Rinpoche for this blog post teaching, there is much to contemplate and much for me to work on. By I do not what luck I am still fortunate enough to be in Kechara and I must appreciate that by giving my all and my life.
In this very admirable interview on Tsem Rinpoche that Kechara interviewer has with the great most venerable and highly attained, yet humble master, Geshe Namgyal Wangchen of Drepung Loselling Monastery, it was said that, “Just like peacocks thrive on poison plants, so too do Bodhisattvas thrive in difficult situations to help all sentient Beings.” It was reportedly said at first hand, that they (i.e. Kechara’s interviewer and Geshe Nyamgal)noticing the sharpness of Rinpoche’s mind, how well Rinpoche applied himself to his studies, his consistencies to practice on what he was taught, coupled with such great compassion he had on the young, old and all poor sentient beings, the obstacles Rinpoche has had to face through his life would not have been a major problem. With his unwavering principles in life, filling with great compassion and untiring strength of good human spirit to relieve needy beings, whatever distracting huddles could have been transformed to provide the way for the necessary happiness for all suffering beings! Of course, the most attractive memorable moment of the interview was that of the unforgetable Historical visit trip led by Tsem Rinpoche, where he has to “return” to Gaden with 62 of his students and friends to make extensive offerings to all 3,000 monks in the Gaden Monastery, from both Gaden Sharste and Gaden Jangste. This highly historical trip still remained close to the dear hearts of all Rinpoche’s students and friends. Rinpoche had led us all around many of the main sites of his beloved Monastery, and the original cowshed that he called home in H.H. Kyabje Zong Rinpoche’s Ladrang. It was indeed a most unforgetable trip for all who attended until today! A great many heartfelt thanks and gratefulness to our Tsem Rinpoche.
Tsem Rinpoche really recounts his memories of Geshe Namgyal Wangchen very well. From the way that Rinpoche speaks of Geshe Namgyal Wangchen, you can really feel this great master’s presence, his humility, his enlightened scholarly ability, and his great Buddhist practice. Everything that Geshe Namgyal Wangchen did during his life was to preserve and practice the Dharma, from earning his Geshe degree, teaching in England, and then returning to the monastery in order that the future generations of the Sangha would have the knowledge to continue the golden lineage of the sugata’s teachings.
Reading this account, really took us back in time, to when Buddhist practitioners were not concerned about which deity you practiced or not, but about the Dharma you practiced, the real meaning behind any deity practice. To hear of such an example of a pure practitioner is to be blessed. His determination, courage in the face of life’s difficulties, and conviction to pass on his knowledge on, is something to look up to and praise.
Unfortunately, in this life, I never had the merits to meet this great master, but his teachings still exist in his various books. And most importantly, his legacy is a living one, as his teachings live on in the hearts and minds of hundreds if not thousands of monks, including high lamas, contemporary scholars, and general practitioners.
I had the good fortune to be with Rinpoche when we visited him in Drepung to make offerings to Geshe Wangchen. Beforehand, I had heard wonderful stories of his humility and great knowledge he has as well as the fact that he is highly regarded within monastic circles that he is also the teacher of the young Ling Rinpoche.
Just as Rinpoche said, he was unassuming, extremely warm in his demeanor, smiles all the time and just makes one at total ease and I didn’t hear him talk much that day. But when I listen to how he speaks of Rinpoche in the video, one can see his humility and incredible positive vibes emanating from his generous smile. He was totally generous with his words and that wonderful feeling that he gave. He was totally fantastic in the feeling that he exudes. It says a lot about how he regard Tsem Rinpoche shows that
Thank you Rinpoche and the blog team sharing with us this incredible and yet humble monk, Geshe Namgyal Wangchen.
It’s very inspiring to read about there are more people like Tsem Rinpoche who treasures Dharma to the highest level and put them into everyday practice. I especially like the way Rinpoche explain in a “bucket-list” way of how Geshe Namgyal Wangchen only want to practise Dharma for life, a practitioner who truly renounce from samsara.
May I and more people be like him, to see the truth of life and treasure breathe to practice for enlightenment.
Thank you Ven. Geshe Namgyal Wangchen.
Venerable Geshe Namgyal Wangchen was very humble. So much so that he refused to be elected an abbot many times. It was nice to see how kind and compassionate he was, and how kindly he spoke of H.E. Tsem Rinpoche. He related several stories about H.E. Tsem Rinpoche and what he has done for hospitals, schools, people in general, the Tibetan refugees and what he has done for Gaden Monastery. Venerable Geshe Namgyal Wangchen spent almost a decade in England, sponsered the sick monks back in India, and was a master of the writings of Panchen Sonam Drakpa. He wrote several books, which I hope to read someday and he was a master of Buddhist Logic. Later in the interview he spoke about the need to be compassionate to become happier, and that we need to laugh sometimes. I was suprised to hear that he suffered from a heart condition, had surgery and had diabetes. His health may of been poor at times but it doesn’t look like his mind was bothered by it in the slightest. I fold my hands in respect to hear of this inspirational monk.
This article is a great example of how the Dharma is preserved by the monastic order so that generations after generations, we shall have the opportunity to learn the Dharma.
Venerable Geshe Namgyal Wangchen was a very humble monk and his requests not to be presented for selection to the position of abbot is another instinct of how a pure monk cares not for position nor recognition but only his passion to teach and pass the Dharma to many great Lamas in this instance, H.E. the 25th Tsem Rinpoche.
In Geshe Namgyal Wangchen story by Tsem Rinpoche of how he rejoiced when Rinpoche sponsored in Ganden also showed that Geshe-la had no boundaries to which school benefitted for growth. The mindset of a true pure monk whose only passion was to have the Dharma grow exponentially. What a great and generous mind.
During the interview with Kechara, Geshe-la also spoke of how kind and compassionate Rinpoche is and how clever Rinpoche is in learning the Dharma.
Thank you Rinpoche for all that you have done for Ganden monastery and the refugees in the camps and most of all the Dharma that you are now giving to us.
It is awesome to read about such inspiring great scholars and from whom, the Dharma is preserved forever.
Thank you Rinpoche for this post on the Venerable Geshe Namgyal Wangchen of Drepung Loseling Monastery. Rinpoche had very great respect and reverence for this great and humble Master who had given Rinpoche teachings on Logic(Pramanavarttika) mainly in English(he was a rare Master of his generation, who could teach in English because of his having spent 8 years in UK teaching the Dharma to the English people) .
In this post, the highlight is the interview of Geshe Namgyal Wangchen by a Kecharian. The interview was to receive a first hand account of Rinpoche during his years in Gaden Shartse Monastery, especially his early years. Geshe Namgyal Wangchen , as can be seen in the interview, spoke very enthusiastically about Rinpoche’s rare qualities of Bodhicitta, as well as the sharpness of Rinpoche’s mind. He said that Rinpoche not only applied himself well to his studies, he also practised consistently what he was taught.
Rinpoche was always thinking of the poor families,especially those with many children. He was also concerned about old people. Rinpoche, though with limited resources himself, was always helping them. He would even go from door to door to find out about their problems. Rinpoche’s compassion has been consistently manifested until today.
Later,in the blogpost, Rinpoche reciprocated in like fashion by describing Geshe-la’s qualities. Rinpoche said Geshe-la was a real Kadampa geshe, so humble and gentle, and always shunning the 8 worldly concerns. He was a great teacher, who always lived to teach the dharma and to practice it.He had turned down many efforts to nominate him for abbotship, always insisting he was not qualified. He would always be happy and would spontaneously rejoice for Gaden Shartse Monastery, whenever Rinpoche returned to help the monastery with funds raised abroad. He was always so humble, standing up, when Rinpoche came before him or bowed or made prostrations to him.
Geshe-la was a master of the profound writings of Panchen Sonam Drakpa. He wrote a number of books, ranging from the “Step-by-Step Basic Buddhist Meditations” to “The Emptiness of Emptiness, An Introduction to Early Indian Madhyamika”(in collaboration with C.C. Huntington).
There are 3 other parts of the interview, which impact me greatly. One is the part where Geshe-la spoke of how Rinpoche was very skilled in presenting the Buddhadharma to modern people , and in relating the Buddha’s teachings to daily life.
In the second part, he spoke about the necessity to develop compassion in order to become happier people. He said that science and technology have created a world that is materially advanced but a world that is full of desire,stress , and anxiety.People look for inner peace, and the Buddha dharma will help them find it.
The touching part is Geshe-la’s nostalgic recollection of a childhood in Tibet, where people had little but their needs were simple. They were happy and contented.Important to develop compassion in order to have happiness, he reiterated.
I love this post, where two great compassionate Masters’ love and respect each other, across the divide of age, and they equally share a passion for Dharma and the spread of Dharma with compassion for the benefit of all.Also it didn’t matter if they were from different monasteries.Both welcome/d each new day with enthusiasm , for it was another day to apply the Buddha’s teachings to their lives!
I still remember it was dusk when, led by Rinpoche, the 62 pilgrims had an audience with Geshe Namgyal Wangchen. I remember his gentleness, his humility and his warmth. I remember Rinpoche’s great deference and reverence toward this great true and pure monk.
Thank you Rinpoche.