| To the followers of Buddhism in the Himalayan region, the word “Gonpa” (monastery) has its own importance. “Gonpa” has two meanings. A place full of peace and tranquility, located 850 m from a village, is called a Gonpa. Another meaning of a Gonpa is a place where people who have renounced worldly activities worship and meditate in search of peace and spiritual satisfaction.
Nowadays, when we say Gonpa, we think of a temple-like structure full of Buddhist religious books and statues of Buddha, where people pray for peace and happiness in their lives. Such a place is actually referred to as ‘Lakhang’ or ‘”Tsulag Khang” in the Tibetan language. The construction of a monastery can enhance to preserve the cultural heritage of the followers of Buddhism. The external features of a Gonpa and the internal decorations are always in the form of ‘Mandala’. The external structures of a Gonpa such as windows, doors, shrine, etc should always be made according to the tradition handed down for centuries. The ‘thankas’ painted on the walls of a Gonpa should be made keeping in mind the traditional art and culture. While performing prayers inside a monastary and using instruments like ‘Jhyamto’ and ‘Dhyangro’ during the prayers, the traditional rituals and the guidelines of Buddhism should be strictly followed.
Lama Gurus staying in the Gonpa should study and meditate to gain knowledge and merit according to the doctrines of the Buddha. They should also pass on to the others what they have learnt and gained, and way to bring happiness to as many beings as possible.
The benefits from making a Gonpa are enormous. As long as the Gonpa exists, the fortune and Dharma of the founder and people who assisted in the making of the Gonpa will keep on increasing. People who come to the Gonpa and show their devotion to God by lighting candles and incense stick, and performing prayers will have their past negative actions and obscurations purified. Their fortune and Dharma will increase.
Which is greater, the Dharma acquired through building a Gonpa or the Dharma gained from service to the poor, disabled and ill-fated members of the community? This is a question people commonly ask themselves. Using money adequate to build a Gonpa for the welfare of the poor can have two results. If the poor person who has been helped abandons his negative actions and pursues the path of the Dharma, the Dharma thus gained is equal to or may even exceed the Dharma gained from building a Gonpa. On the other hand, if the person uses the money offered to him for sinful acts, the person who donates the money acquires sin instead of Dharma.
A Gonpa inspires people to commit themselves to the Dharma. As soon as a person enters a Gonpa, he is encouraged to move ahead on the path shown by the Buddha. On the other hand, a person walking on a road is not inspired in such a way. So, the Dharma gained from building a Gonpa is much more than the Dharma gained from building a road or a bridge.
A Gonpa is of great benefit to everyone, irrespective of the status of an individual. A Gonpa houses a collection of artistic statues, thankas, religious books and various materials of historic and cultural value. As a result, a Gonpa keeps alive the art, architecture and culture of the contemporary society for hundreds of years. A Gonpa is thus of utmost importance in the preservation of the culture of all Buddhists.
By: Khenpo Sange Rangjung
Introduction of Urgen Dorjee Chhokhorling MonastEry and Meditation Centre (DUP DE KHANG)
With kind permission from His Holiness Penor Rinpoche, I initiated the construction of Urgen Dorjee Chhokholing meditation centre (Dupde Khang) in 1995. It was completed in 1996. The meditation centre has an area of 10-x 115 sq. ft. On the ground floor there are eight separate rooms each with a kitchen and a bathroom. Since the year 1996, these rooms have been occupied by 8 monks who are undergoing Tsam and have vowed to remain inside the meditation centre for three years and three months and devote their time to learning and meditating. On the first floor of the meditation centre, there are five rooms and a prayer hall. The prayer hall is 10 x 28-sq. ft. and has statues of Buddha, Padmasambhava, Lokeswor and Tara installed in it. The lamas assemble in the hall and perform prayers on Padma Sambhava and Dankini every 15 days.
The following timetable is maintained by the lamas in the meditation centre during their Tsam of three years and three months.
Two or three times a month; they can be exempted from their normal timetable in order to receive teachings from Gurus. On Dashami and Panchami, they can meet other people the whole day but on other days, they can only meet people from outside on specific times.
The monks study and meditate mainly on Zokpa Chhenpo Longchhen Nying Thik (Natural Great Perception) and Nanchho. The following are the description of the courses of study and meditation undertaken by these lamas.
The lamas start by studying and practicing meditation on Preliminaries. The preliminary practices have an inner and outer section. The first part, the ordinary or external preliminaries deals with
1) The freedoms and advantages offered by human life.
2) Impermanence
3) The sufferings of sansara
4) How karma, the principle of cause and effect, applies to all our actions.
5) The benefits of liberation, and
6) How to follow a spiritual teacher.
The monks study as well as meditate on these elements.
The second part, the inner preliminaries consists of the following
1) It starts with taking refuge - learning to rely and worship the mantras of Triratna (Buddha, Dharma and Sangha) a hundred thousand times. This is the basis of Buddhist commitment common to all traditions.
2) Study and meditation of the development of bodhichitta.
3) It is followed by practices to purity the effects of past negative actions or obscurations by repeating the hundred mantras of Vajrasattua a hundred thousand times.
4) Then comes the offering of the mondala hundres of thousands of times to gain merit and wisdom.
5) This is followed by the Kusali’s accumulation (Cho) - or the offering of one’s body. The lamas practice to create visualization of offering their own body to accumulate merit and wisdom and to eradicate the conceit of believing in an ‘I’ and a ‘self’.
6) Then comes the Guru Yoga (Lami Naljor). Guru Yoga is the root of Vajrayana. The lamas practice meditating on Guru Yoga and repeat Guru mantras hundreds of thousand times.
7) The practice of ‘phowa’ - transference of consciousness comes after Guru Yoga. Phowa is a swift and convenient method to accomplish Buddhahood at the time of death. However, before moving on the path of Vajrayana, the monks must receive abhissek (ong).
The study and meditation of preliminaries is completed in one year.
For the next two years, the lamas study and practice meditation of Kerim. Kerim consists of:
1. Guru - Rigjin Dhupa, Ladup Thikk Gyachen
2. Dewa - Palchhen Dhupa, teaching, Amirta Kandali, Bajrakila, Tsetho Tanpariqya, Buddha Henaraja, Bajrastva, Hyangtak, Haya Girwa, and Lokeswor.
3. Dankini - Padmayogini, 21 Tara, Singha Dakini.
Although meditation of all these must be practiced, major emphasis is given on the study and meditation of Rigjin Dhupa, Palchhen Dhupa and padmayogini.
Yoga (Chalung) is practiced in the last three months. After completion of the three year and three month long Chham, Guru Bajra Acharya can teach Jokpa Chhenpo to the lamas depending on the lamas wish and ability. Finally, evaluating the maturity, experience and the level of knowledge of the monks, some may receive recognition of Bajra Acharya (Dorje Lopeh).
Those monks, nuns or lay people who are eager to study this but are unable to devote three years can complete a brief study of this within six months. This method of study comprises of the following.
- 1 month - Ngondo
- 1 month - Guhya Tantrik Yoga (Chaleng)
- 1 month each for Lama, Hidan and Khando
- 1 month - Jokpa Chhenpo.
Monastery
Three storied, 42 x 42 square ft. monastery is in the final stages of construction. At my request, His Holiness Penor Rinpoche came to the monastery on the 6th of December 1997. At the monastery, His Holiness delivered 15 special ones (abhishek) of Maha, Anu and Ati within Longchhen Nyingthik. Among the receivers of the abhishek were Kyapje Kathy Situ Rinpoche and Khenpas, lamas, nuns and hundreds of devoted Buddhists from all walks of life.
In 1996, the meditation centre (Dupde Khang) was visited by Kyapje Chyttal Rinpoche who gave teachings to the lamas on outer and inner preliminaries (ngondo) and also blessed them. Thereafter, Khemnpo Pema Sherup Rinpoche visited the meditation centre and rendered useful teachings on meditation to the lamas. The Rinpoche also gave blessings and performed a pouja for the initiation of the construction of Urgen Dorjee Chholing Monastary. On the Rinpoche’s second visit to the meditation centre, he delivered teachings on the meditation of Kerim. The lamas have also had opportunities to receive special teachings from Khenpo Nandol Rinpoche, Khenpo Chhewang Gyalchho Rinpoche, Khenpo Jigme Kalsang Rimpoche, Khenpo Rigjin Ginpoche and Khenpo Pe Chhe Rinpoche. On other occasions, the lamas have been studying and meditating under my guidance and supervision.
A Brief Autobiography
I was born in Panglama, Syama VDC, Dolakha District in Nepal on 25th March 1960. I am the youngest son of Je Ngima Lama and Da Doma Sherpa.
I began my learning process as a monk at the age of 10 years at Thothong Monastery where I studied for the next six years. When I was 14 years old, I received Dharmastheel (Ghechul Dompa) from Kyapje Thulsik Rinpoche. Following my education at Thothong Monastary, I spent three years at Kyapje Chyattal Sange Dorje Rinpoche’s monastery and gained knowledge and direction.
I had the opportunity to carry on my process of learning at the Nyingmapa Institute, Mysore in India where I undertook nine years of formal education. There I received valuable teachings on ‘Tantrik’ and ‘Sutra’ from Wen Khenpo Daser Rinpoche, Khenpo Pema Sherap Rinpoche, Khenpo Jigphen Rinpochen, Khenpo Nontol Rinpoche, Khenpo Chhewang Gyachho Rinpoche and others. It was here that I received Vikchhusheel (Ghelung Dompa) from His Holiness Penor Rinpoche in 1986.
Though being a student myself, I also dedicated some of my time to teaching the junior classes since 1984. After having completed nine years of formal education at the institute in 1990, I began teaching senior classes. In 1994, I was recognized ‘Khenpo’ by His Holiness Penor Rinpoche amidst a mass of ‘Tulkus’, ‘Khenpos’ and Lamas.
I have had the opportunity of receiving different types of ongs (abhishek) from many honored Rinpoches - H.H. The Dalai Lama, Kyopje Dephuk Rinpoche, Kyapje Thulsik Rinpoches Kyapje Do Thupthen Rinpoche, H.H. Karmapa Rinpocre, H.H. Dilko Rhenje Rinpoche and H.H. Penor Rinpoche. Prior to being made a Khenpo, I had taught for one year.
Sherchhin Monastery (Tenngi Dargeling), Boutha, Kathmandu In 1995, as per the advice of H.H. Penor Rinpoche, I initiated the construction of Urgen Dorjee Chholing monastery and a meditation centre at Pharping, Talkhu VDC, ward-5, Hundu. The meditation centre houses 10 lamas who are studying and meditating since 1996 under my supervision and guidance. 8 of these lamas are undertaking a “Tsam” of three years and three months.
I have also aided in establishing Dharma centres in foreign countries. On my visits abroad, I have delivered ongs (abhishek) to devoted Buddhists and taught them about Buddhism and its values. I believe I am still in a self-learning process. I hope I will be able to continue to disseminate the doctrines of the Buddha for the happiness of all the living beings in the world.
Urgen Dorjee Choling
Talku VDC, Hondu, Ward No. 5
Pharping, Kathmandu, Nepal.
Tel: 471997
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