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Excerpts from an interview with Kyabje Shechen Rabjam Rinpoche
How does the succession in your lineage work? Succession in the future?
In the Nyingma tradition, until recently there have been no established rules of succession for a head of
our tradition. In fact, such a function did not exist in Tibet. Students would naturally turn toward the most
accomplished, learned and realized spiritual master for teachings and advice. Indeed some monasteries
and their heads have played a special role in preserving the authenticity of the Nyingma tradition. One
speaks of six main Nyingma monasteries: Mindroling and Dorje Drak in Central Tibet; Shechen and
Dzogchen, in eastern Tibet; and Kathok and Peyul in far eastern Tibet. In exile, it has become necessary
for many practical reasons to designate a head of the Nyingma Tradition. Kyabje Dudjom Rinpoche,
Kyabje Dilgo Khyentse Rinpoche, Drupwang Penor Rinpoche and Minling Trichen Rinpoche have so far
assumed this role. The two last patriarchs have been designated by general consensus of
representatives from many Nyingma monasteries on the occasion of the Nyingma Prayer Festival that
is held yearly at Bodhgaya in India.
Concerning Shechen monastery, its abbots have traditionally been the successive incarnation of the first
Shechen Rabjam. The fifth Dalai Lama (1617-1682) sent three of his main Nyingma disciples to eastern
Tibet - Dzogchen Pema Rigdzin (1625-1697), Shalam Rabjampa Tenpai Gyaltsen (1650-?) and Rigdzin
Nyima Trakpa (1647-1710) - and entrusted each of them to build a monastery. After he had reached
Kham, Rabjam Tenpai Gyaltsen had a vision in which Guru Padmasambhava prophesied that if he would
build a monastery near a white rock resembling a jumping lion, immense benefit would ensue for the
beings and the Buddhist teachings. Accordingly, in 1695, Rabjam Tenpai Gyaltsen built Ugyen Chödzong,
the first Shechen Monastery, where he taught to many disciples. He also made the prediction that later
a large monastery should be built on the other side of the valley and where the Buddhadharma would
vastly flourish. This wish was fulfilled by the second Shechen Rabjam, Gyurme Kunzang Namgyal, who
founded Shechen Tennyi Dargyeling in 1735.
Shechen soon became one of the six main Nyingma monasteries in Tibet, and counted up to one 145
affiliated monasteries. Many great masters lived and taught in its fold. Among them, Shechen
Mahapandita Ontrul Gyurme Thutop Namgyal (b. 1787), Mipham Rinpoche (1846-1912), Shechen
Gyaltsap Pema Namgyal (1871-1926) and various incarnations of Shechen Rabjam.
Shechen was razed to the ground during the Cultural Revolution. Since 1985, the rebuilding of the
monastery, the monastic college and the retreat center has been undertaken.
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In Exile, are there some changes in training and studies, and what are the advantages respectively
the disadvantages?
There is some difference indeed between the way students and practitioners trained in Tibet and now
outside it. For studies, in Tibet the material conditions for poor students was much more difficult, but
they also had a very strong determination and endeavor. They usually were not provided with food, only
lodging and teachings. Some of them used to study at night at the light of a burning incense stick that
they would hold close to the book, because they had no resources to buy oil for lamps. Perhaps because
of such hardship, they were valuing their studies very much and many great scholars came out of the
rank. Even nowadays in Tibet, in the few places where studies have been restarted, the monks or nuns
have to provide for their livelihood. Outside Tibet, the conditions are much easier, monks and nuns are
usually given accommodation, food, clothing and teachings for the whole duration of their studies. For
practitioners, the conditions in Tibet's wilderness were very conducive to spiritual practice. There are much
more distractions outside Tibet and therefore less people determined to undertake serious contemplative
practice and long retreats. But there are still a few who persevere.
Importance of lay-practitioners for tradition?
There have been many greatly accomplished yogis in the Nyingma tradition, such as, in our days, Kyabje
Dudjom Rinpoche and Kyabje Dilgo Khyentse Rinpoche, but these are exceptional beings. Regarding
lineage holders, the only thing that matters is the degree of spiritual realization. In general, the six main
Nyingma monasteries inside and outside Tibet and most of their branches were following strict monastic
discipline. For instance, this is the case of Shechen. There can be very good and committed lay
practitioners, but ordinary people will find that to lead a professional and a family life naturally consumes
a great deal of their time and energy.
What is the importance of Kalachakra and Shambhala within your tradition?
From the perspective of the Nyingma tradition, the Kalachakra constitutes one of the Eight Chariots of
Spiritual Practice , and within a non-sectarian approach (ris med) it should be known and practiced at
appropriate times. My root teacher and grandfather, Dilgo Khyentse Rinpoche (1910-1991) would perform
a daily Kalachakra practice throughout the third month of the Tibetan calendar, which is the month
dedicated to Kalachakra. On the full moon of that month, he would also perform an elaborate ganachakra
offering related to the Kalachakra ritual found in the Treasury of Spiritual Instructions
(gdams ngag mdzod).
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Any special advice for Westerners?
It would be very helpful for them to realize the vital importance of the practices that constitute the
foundation of the path, such as the four changes of mind: appreciating the value of human existence,
being constantly aware of impermanence, exercising discernment regarding the laws of cause and
effect and pondering with lassitude the shortcomings of samsaric life. Without doing this in great depth,
there is little chance that the practices that follow will be useful. Khyentse Rinpoche used to teach again
and again the "foundation practices" and we never got tired listening to them because they truly bring
some inner transformation. Otherwise, simply by aiming at lofty views, the teachings might be of the
Great Perfection, but if the disciple is not at the Great Perfection's level, it does not help.
Is Sectarianism particularly a Western problem?
It is a problem for all those who are sectarian, whether in East or in the West. Sectarianism comes from
a very narrow attitude and a lack of proper knowledge of the richness of the various traditions.
Khyentse Rinpoche used to say that when one discovers and appreciates the depth of the meditation
and practices of all the traditions that have developed in Tibet, there is no way one can become sectarian.
How to lead a spiritual life within a modern, worldly life? How to combine spiritual life with family?
Study and practice the best one can. One has to take the necessary time. For this, it helps to think about
our true priorities in life.
Role of women within the particular tradition?
In Tibetan society, there was and there is a significant social difference between man and women, but
the condition of woman was certainly not as bad as in many neighboring countries. This has probably to
do with fundamental appreciation of the fact that all living beings have exactly the same potential to
accomplish Buddhahood. In fact, the feminine principle symbolizes wisdom and should be respected as
such. There have been many accomplished female teachers in Tibet and many nuns and lay practitioners
as well. Nowadays, outside Tibet, more and more nunneries are trying to establish a curriculum of studies
at the same level than that of the monks. But there is still some progress to be made.
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