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An interview with Chokyi Nyima Rinpoche

The following interview took place in his quarters at Ka-Nying Shedrub Ling Monastery in Boudhanath, Nepal, in late November, 1996.

Rinpoche, could you please shed some light on the importance of structured studies in your tradition of Buddhism?

Our main teacher, Buddha Shakyamuni, is the truly and completely enlightened one and is often described as the "the loving kinsman of all sentient beings, who even without being requested works for their welfare." As the Fourth Guide of this aeon, he gave us, his followers, the Dharma Wheels of the three vehicles. It is both an immense fortune and great merit that we can study, reflect, and apply these teachings.

There are several things we need to gain a thorough comprehension of these flawless teachings. First need a good deal of learning. Next we need to reflect upon what we learnt. Finally we need to give rise within our stream of being to the knowledge resulting from meditation training. It is difficult to accomplish an accurate knowledge resulting from meditation training without having the basis of learning and reflection.

There are a few different types of approaches to learning and reflection. For instance, if someone simply wants to study and reflect for the sake of being able to practice personally, he or she doesn't need to engage in detailed studies. On the other hand, someone may feel the need to understand the entirety of the three vehicles taught by the Buddha. For such an individual we have at hand the detailed teachings of Buddhism: the Kangyur and the Tengyur, and, in brief, the major scriptures of Sutra and Tantra. Since the words of the Buddha are both deep and vast, we cannot gain a full comprehension of their depth and vastness without some study of these major scriptures of Sutra and Tantra.

At the present age of the planet Earth, there is an increasing number of people, from all countries, races and tongues, who have interest in and fondness for the Buddha's teachings. During my travels through Europe, America, Southeast Asia, and especially during my two visits to Russia, I heard again and again these sentiments, "I really want to study the Buddha's words! I saved up money for three or four years; I have had this intention since five or six years to really learn Buddhism! Isn't it true that one needs to come to India and Nepal? What kind of place do you have for me to come and study?" I have encountered these types of inquiries numerous times.

Honestly, around fifteen years ago I had the plan to form a study center here in Nepal. This is a special country, the land in which Lord Buddha was born, and so I felt it appropriate that Nepal should harbor a center for higher studies of both Sutra and Tantra. I envisioned a facility that would be open for people of all races. It has my sincere wish that such a learning center would be actualized. Until now I haven't succeeded in carrying out this aspiration.

During the years many of my students have learned Tibetan and among them several can act as translators and interpreters. Other of my students can read the scriptures in Tibetan and understand their meaning. However, we haven't formed an institution that could accurately be called a Shedra, a Center of Higher Buddhist Studies.

Buddhists are of many different types, and have various aspirations: some want to gain a comprehensive understanding, some want to chiefly focus on practice. They seem to study less, only what is beneficial for practice. There is nothing wrong in that; it is perfectly all right.

For the people who wish to do in-depth studies of both the Sutra and Tantra systems, the most conducive environment is that of a Shedra. Without a Shedra, in-depth studies rarely happen. To undertake the forming of a study center, I presently have several very good teachers, several khenpos, as well as teachers for the general topics of knowledge. We definitely have an appropriate number of teachers available. The first steps now are to fix a time to begin, a study program, and a curriculum.

The other day I had a meeting with a number of my students and they rejoiced in the idea. I therefore feel that the opportune time here in Nepal has come for teaching and studying the major Buddhist scriptures as the main body, and the general topics of knowledge as secondary points. This will be very satisfactory for the students. Moreover, such a study center can provide a basis for a thorough and complete body of studies in the Buddha's flawless words. This will be taught and disseminated to whoever has interest throughout the world. That would be the effect.

The impact of a proper study center is to remove the veils of lack of understanding, partial understanding, misunderstanding, and doubt, and to gain a correct and exact comprehension of the Buddha's flawless words. These are the reasons for why a Shedra is of such a substantial importance.

In earlier days of Buddhism in India, there has been an untold number of learned and accomplished masters who appeared from the study and practice centers of Nalanda and Vikramashila. They were like the stars in the sky at night. In Tibet also, innumerable centers for learning and practice at the various major monasteries were established. From these an enormous number of learned and accomplished masters have appeared, like a lake overflowing.

Wouldn't it be wonderful to follow these past examples. What an opportunity to facilitate the engendering of a number of learned and accomplished masters here in the Kathmandu Valley. Certainly such activity will further peace in the world at large. Ultimately, it will move us all in the direction of liberation and the unexcelled state of omniscient enlightenment.

In short, let me make clear that it rarely happens that someone achieves the exact and unmistaken knowledge resulting from meditation training without some basis of learning and reflection. Therefore it is my deep-felt wish and aspiration to create a learning center in which study, reflection, and meditation training are practiced hand in hand.

A learning center is the support for the teachings of Lord Buddha and for the happiness and welfare of sentient beings. I undoubtedly expect that my students will rejoice and take interest in this plan. I feel confident that this project grows out of a pure altruistic intention. I pray that it will come to completion. Moreover, I am also asking all of you to add in your well-wishes and assistance. Tashi delek!

Please give us a summary of the first texts you intend to have taught at this Shedra.

After having become a Buddhist, what should be our main practice? We should focus on compassion as the most eminent method and the realization of egolessness and emptiness as the most eminent knowledge. There is one scripture of major importance in which compassion and knowledge are taught in combination, and that is the great bodhisattva Shantideva's Bodhicharya Avatara, Entering the Way of a Bodhisattva.

Anyone who studies the Bodhicharya Avatara and continues by applying its meaning in his or her life will have a tangible result. The effect will be that we become more gentle, disciplined, loving and compassionate. Particularly our insight will deepen. At the same time, attachment, aggression and delusion will decrease. This text is not only a major scripture, it is personal advice as well. There are so many reasons for why I consider it excellent to study, reflect upon and practice Bodhicharya Avatara.

Another text is the Mipham Rinpoche's Khenjuk, Gateway to Knowledge. It contains the summary of all the sutras, and unravels the difficult key points that form the basis for both Sutra and Tantra. It is very complete. Furthermore, it is a dictionary of Dharma terminology, and a condensation of all major Buddhist scriptures. In this way the Khenjuk is like a key in the sense that, if someone knows it, he or she can understand the technical terms in most other scriptures. This is why it is most helpful for reading any of the other major Buddhist texts. It is like having the door opened to all of them. Accordingly, it is called Gateway to Knowledge. I consider the study of this text of an immense help to anyone who wants to gain a thorough comprehension of the Buddhist scriptures.

What do you require of someone who wants to join the Shedra?

It would be better for the students to have some prior knowledge of Tibetan writing, meaning some degree of reading ability. It is all right not to know the Tibetan language. As long as you can read, you can absorb the Dharma terminology, the Buddhist key words.

Many learned people have told me that the majority of Buddhist scriptures exist in the Tibetan language. Second is Chinese; after that there is Japanese, Pali, and so forth. Nevertheless, Tibetan is foremost in quantity. Someone who wants to do detailed studies, can study to their heart's delight in the Tibetan medium, without running out of texts.

At first glance, there seems to be a large number of works in the various European languages containing translations of the Buddha's words and the panditas' commentaries. On second thought, we cannot really say that the number is large -- when stacked up against the amount of literature found in the Tibetan Tripitaka, the Kangyur and Tengyur, this number is extremely small.

When comparing with the past number of translations, it seems like a lot of Buddhist books are finding the light of day. Unfortunately, I don't feel the Western world has succeeded in achieving a complete curriculum consisting of root text and commentaries in perfect translation. There are still only fragments.

In the Tibetan language, we don't have this problem. Consequently, someone who comes here after already being able to read Tibetan, can immediately be taught the scriptures. Otherwise, he or she first has to learn the Tibetan alphabet and reading skills.

Will someone without prior knowledge of Tibetan get a chance to receive teachings and Tibetan language lessons?

For sure they will! We always have translators for people who don't understand Tibetan during a Dharma discourse. However, for someone who intends to study a wider range of important scriptures interpreters won't be satisfactory. They won't suffice. It is difficult to maintain a uniform vocabulary during on-the-spot translation of a variety of texts. Also, isn't it true that the Dharma terminology has yet to be finally established in the European languages? That is a problem. For instance, words like 'dharmakaya' haven't found a conclusive Western form.

Will enrollment fees be expensive?

Our primary objective in creating a Buddhist institute is to facilitate the students' learning and education. At the same time, the teachers need to be supported. I want to keep study fees at a reasonable level, neither too high nor too low. The Western teachers do have expenses for visas. The guideline is to keep a level that is reasonable and appropriate.

Do you aim at educating people to be qualified Buddhist teachers or simply more qualified in their personal practice?

A Buddhist Shedra should cover both objectives. Learning and reflection definitely help in one's personal practice; it helps against misunderstanding and sidetracks, as well as being able to progress quickly and smoothly. Someone who really takes the understanding to heart is able to reach deep levels of experience and realization in a very short time.

On the other hand, don't think that Buddhist studies are only meant for individual practice, for the personal attainment of liberation and enlightenment. It is meant to be of benefit for countless sentient beings, and therefore it is important to share one's understanding of the Dharma with others. It is important to be a teacher who helps others to understand the Dharma. I feel that is valuable when some does so in a way that corresponds to their individual learning, insight and realization.

A great percentage of Westerners' practice seems to be focused on Vajrayana. Do you plan to include Vajrayana scriptures in the curriculum?

The Sutra system is the foundation, the support, for Vajrayana. At first it is good to thoroughly establish the nature of all things by means of scriptural statements and intelligent reasoning according to the Sutra system. Once having done this, it is much more easy to comprehend the intent of the tantras; more easy to gain confidence and certainty; more easy to accommodate the depth of meaning. That is the reason why traditionally one studies the Sutra system before delving into the tantric studies. We will therefore also go through some amount of Sutra studies at the beginning.

Vajrayana is of the primary importance, and for sure we must learn, reflect and practice Vajrayana! But it does come later. I plan to include scriptures such as the Guhyagarbha Tantra, the Lamrim Yeshe Nyingpo, and the Hevajra Tantra.

How will the curriculum be structured?

The first couple of years will cover the most important root texts of the Sutra system. After that will be Vajrayana. There will not be time enough for many details, so we will concentrate on the scriptures of vital importance.

A few days earlier, Chokyi Nyima Rinpoche had expressed the wish to provide better facilities for foreigners' study of Buddhism in Nepal by establishing a Shedra, a center for higher Buddhist studies. He encouraged his students to take it upon themselves to make his aspiration a reality. In this spirit, Erik Pema Kunsang requested and translated the replies to the above questions.