NYINGMAPA: THE OLDEST TIBETAN BUDDHIST TRADITION

by Milan Shakya

Historical Background:

Although Buddhism was introduced in Tibet in the seventh century during the time of King Srongsten Gampo (617-650 CE), the teachings of the Buddha began to thrive in the land of snow only 100 years later owing to the great contribution of the three remarkable persons namely King Thrisong Detsen, the abbot Shantaraksita and above all Padmasambhava.1 At the invitation of the king Thrisong Detsen, Acarya Shanta Raksita, the abbot of Nalanda Monastery, came to Tibet from India. In Tibet, he laid the foundation to the Samye Monastery in the Yarlung Valley, the first ever Monastery in Tibet. But his mission was not successful because of the resistance from local deities. The monastery built in the day was destroyed by malevolent spirits at night. Thus the project of building the monastery became abortive.2 The abbot then speculated that the problem would be solved only if the king would invite Guru Padmasambhava to Tibet. Guru Padmasambhava who was at that time staying at Kathmandu doing his practice of Vajrakila Sadhana.3 At the invitation of the

king he came to Tibet, subduing along the way all the malevolent forces opposed to Buddhism. Padmasambhava purified the ground to lay the foundations for the temple at Samye and then assembled all the subjugated or subdued demons and spirits. He bound all evil spirits by oath and transformed them into forces compatible with the spread of Buddhism. Thus he completed the construction successfully with the help of both human and non-human beings.4 Then, Guru Padmasambhava inspired the translation of most of the Buddhist sutras and

tantras, by outstanding pandits and Tibetan translators. He also taught the whole corpus of Buddhist teachings, especially those of the esoteric tradition of the Vajrayana and bestowed

1 Graham Coleman (ed.), A Handbook of Tibetan Culture, (Calcutta: Rupa & Co., 1993), p. 17 2 Min Bahadur Shakya, Boudhanath, (Kathmandu: Talisman Worldwide, 1997), p. 57 3 Ibid. 4 Crystal Mirror, Vol IV, (Berkeley: Dharma Publishing, 1975), pp. 28-29. Guru Padmasambhava

empowerments and pith instructions on countless gifted people especially those renowned as his ‘twenty Five Disciples’5. These first Tibetan adepts or Siddhas were renowned for their spiritual accomplishments which George Roerich in his Book ‘Blue Annal’ exemplifies in the following way.

During the time of Tri-song De-tsen, many followers of the Vajrayana who were able to move in the sky, penetrate mountains and rocks, float on water, and exhibit before multitudes their forms inside divine mandalas.6

Due to the collective efforts of the King, Tri song Detsen, Santaraksita in founding monastic tradition and the Guru Rinpoche's powerful esoteric teachings of the Buddha, the Buddha's teachings have survived to the present day in its pristine and sublime form. It is the same Vajrayana lineage that Pt. Vimalamitra, Santaraksita, Padmasambhava and Guru Hum-karavajra of Nepal taught and practiced in Nalanda and Vikramasila Monasteries of India. It was never stated that the new religious tradition was modeled on the Bonpo. The tradition they thus established is called Nyingma that is, ancient one. It is the oldest Buddhist Tradition in Tibet.7 Thus we can say the Nyingma school dates back to the masters like the king Khri-song lde btsan, Padmasambhava, Vimalamitra, Vairotsana raksita and their hundreds of disciples who established and maintained the Vidyadhara lineages;

Shantaraksita and Kamalasila, who propagated the Madhyamika and Yogacara teachings; and the Kashmiri and Indian Panditas who spread the Vinaya, Sutra, and Abhidharma. Backed by the great Dharma kings, and propagated by Tibetan masters who were Nirmanakaya Bodhisattvas, the Nying-ma tradition has maintained lineages of the Dharmakaya, Sambhogakaya and Nirmanakaya.8 This tradition has the longest established history of transmissions of all of the four schools of Tibetan Buddhism. Even the name 'Nyingma', suggest this is the oldest school.9

5 The names of Padma Sambhava's Twenty Five Disciples are: 1. Tri-song De-tsen, 2. Ye-shey Tso-gyal, 3. Vairocana, 4. Sang-gye Ye-shey, 5. Gyal-wa Chog-yang, 6. Nam-khay Nying-po, 7. Ye-shey Zhon-nu, 8. Pal-gyi Ye-shey, 9. Pal-gyi Seng-ge, 10. Dorje Dud-jom, 11. Ye-shey Yang, 12. Sog-po Ha-pal, 13. Yeshey-de, 14. Pal-gyi Wang-chug, 15. Tse-mang, 16. Ka-wa Pal-tseg, 17. Pal-gyi Seng-ge, 18. Gyal-way Lodro, 19. Khye-hu Chung-lo-tsa, 20. Ten-pa Nam-kha, 21. Pal-gyi Wang-chug, 22. Rin-chen Chog, 23. Palgyi Dorje, 24. Kon-chog Jung-nay and 25. Gyal-wa Chang-chub. Source: Crystal Mirror, Vol IV 6 George Reorich, The Blue Annals, (Delhi: Motilal Banarsidass, 1976), p. 104. 7 Shakya, op cit., f. n. 2, p. 58 8 Crystal Mirror, Vol VI, (Berkeley: Dharma Publishing, 1984), pp. 152-153. 9 John Powers, Introduction to Tibetan Buddhism, (New York: Snow Lion Publications, 1995), p. 319. The Four schools of Tibetan Buddhism are Nyingma, Kagyu, Sakya and Geluk. The Latter three schools are collectively known as Sarma (gsar ma), or the New Schools because they are based on the Tibetan translations of the Indian Buddhist texts that were prepared under the system established during the period of the second dissemination of Buddhism into Tibet.

2. Nine Vehicles

In Nyingmapa tradition, the entire Buddhist teachings are classified into Nine Yanas or vehicles to liberation which are as follows:
 
1. Hearer's Vehicle (Sravaka Yana)
2. Solitary Realizer's Vehicle (Pratyaka Buddha's Vehicle)
3. Bodhisattva Vehicle
4. Kriya Tantra
5. Carya Tantra
6. Yoga Tantra
7. Mahayoga
8. Anuyoga
9. Atiyoga (Dzogchen)10
 

The first three vehicles are known as three common Vehicles dealing with those categories of teachings included in the sutras taught by Buddha Sakyamuni. The three outer Tantras are Kriya Tantra, which emphasizes on the practice of proper external behaviors, physical and verbal conduct aimed at purification and simple visualization practice. Upa Tantra or Carya Tantra focuses on developing both external and internal faculties with a view to gaining a deeper affinity with the istadevata and Yoga Tantra consists in developing the

strength of inner psychophysical vitality (prana) as taught by Vajrasattva.11 The outer tantra lineages were originally disseminated to Tibet through disciples of Buddhaguhya, whose own lineage descends from Indrabhuti and Lilavajra.12 Finally, the three innermost Tantras include Mahayoga, Anuyoga and Atiyoga. Mahayoga primarily emphasizes on the Generation Stage Practice (utpatikrama) in which the ordinary level of perception and attachment are eliminated through sacred vision and divine pride. The Anuyoga focuses on the

Completion Stage (sampannakrama) practice in which the vajra body is used as a serviceable means to actualize primordial awareness (rigpa) and in Atiyoga all emphasis is directed towards full activation of the generation and completion stage practices, enabling the yogi to transcend all ordinary time, activity and experience. 10 The Sanskrit Equivalent for Dzogchen is Mahasandhi or Mahasampanna. Atiyoga and Dzogchen are synonymously used terms although the Tibetan equivalent for Atiyoga is not Dzogchen. This is confirmed by John Powers in his footnote as well. 11 The description of the Nine vehicles can be found on the World Wide Web: http://www.tibet.com/Buddhism/nyingma.html. 12 Powers, op cit., f. n. 9, p. 327

This is taught by Samantabhadra Buddha.13 The other three traditions have the first six of these nine vehicles. The last three is unique exclusively to the Nyingma Tradition.

3. Lineages, Transmissions and Practices

The translation lineage of the Nyingmapa began in the monastery of Samye, the first monastic center in Tibet. According to traditional histories, over one hundred scholars and translators were assembled there to translate the sutras and tantras.14 The practitioners mostly are non-celibate tantric masters while a few are monks. Nyingma tradition contains a complex array of intersecting lineages. Of them, there are two crucially important transmissions given as follows:

1. Kahma (bka' ma) or Oral lineage, passed on from teacher to student over the centuries, 2. The miraculously direct lineage of Terma (gter ma) or Spiritual Treasures.15

Kahma tradition begins with Samantabhadra and consists of doctrines, texts, practices, rituals and realizations that have been passed on from master to disciple in an unbroken chain.16 The three sections of the Kahma, namely mdo, rgyu, sems corresponding to the Anuyoga, Mahayoga and Atiyoga classifications of the Inner Tantras. Most of the Kahma texts have been preserved in the Nying-ma rgyud-'bum17. Padmasambhava concealed hundreds of scriptures, ritual objects and relics in secret places with specific instructions to be discovered in later ages at the appropriate time to protect Buddhism during the time of decline under King Langdarma. Certain teachings would be especially effective at particular times in the future, and so they were hidden. These termas were later rediscovered and special terma lineages were established throughout Tibet. Rinchen Terdzod is a collection of these termas. The practitioners who discover them are called the Terma Revealer or Discoverers (Tertons)18. The foremost

13 ibid. 14 ibid., p. 320 15 Paltrul Rinpoche, The Words of My Perfect Teacher, (New Delhi: Padmakara Translation Group, 1994), p. xxxii. The title is an English translation of the famous Nyingma Ngon do text kunzang Lama'i shelung. 16 Powers, op cit., f. n. 9, p. 321 17 Nyima-ma rgyud-'rbum was compiled in the fifteen century by Ratna gling pa mostly from the texts housed in Zur-'ug-pa-lung Monastery. It exists today in three printed and two manuscript editions but no one edition has a complete collection of texts may be because much has been lost. op cit., f. n. 8, p. 155 18 Rinpoche, op cit., f. n. 14. Numerous tertons have already appeared ever since the time of Padmasambhava upto now. Still there are more terma to be revealed and many tertons prophesied have yet to appear.

revealers of these termas were the five terton kings and the eight Lingpas. In the 19th century some of the most illustrious terma revealers were Jamyang Khyentse, Jamgon Kongtrul and Chokgyur Lingpa. Many tertons were incarnations of the 25 main disciples of Padmasambhava. A vast system of transmission lineages developed in course of the time. Nyingma scriptures were updated when the time was appropriate. Terma teachings directed many Buddhist practitioners to realization and enlightenment. The rediscovering of terma began with the first terton, Sangye Lama (1000–1080). Tertons of outstanding importance were Nyangral Nyima Oser (1124–1192), Guru Chowang (1212–1270), Rigdzin Godem (1307–1408), Pema Lingpa (1450–1521), Jamyang Khyentse Wangpo (1820–1892) and Orgyen Chokyur Lingpa (1829–1870). The terma tradition had antecedents in India; Nagarjuna, for example, rediscovered the last part of the "Prajnaparamita-Sutra in one hundred thousand verses" in the realm of Naga, where it had been kept since the time of Buddha Shakyamuni.19

Dzogchen Practice

Dzogchen is not simply a teaching, not another philosophy, not another elaborate system, not a seductive clutch of techniques. Dzogchen is a state, the primordial state, that state of total awakening that is the heart-essence of all the Buddhas and all spiritual paths.20 It is a view of reality based on the profound understanding of the nature of mind. The Great Perfection (Dzogchen) is the result of Atiyoga. The realization of Dzogchen refers to enlightenment. Dzogchen first consists of the view, the ground basis in which we all have the nature, essence and potential to become enlightened. Then there is the action or meditation that one practices to become enlightened. Finally in Dzogchen there is the fruition; the fruit of one’s practice is enlightenment. The primary method of its transmission is through the direct oral teachings of a master to a disciple, but there are texts belonging to both Kahma and Terma traditions. According to lineage histories of dzogchen, the dzogchen originated with Samantabhadra, who passed it on to Vajrasattva. It then entered the world of human beings and continues to this day in an unbroken chain of transmission. According to Nyingma tradition, dzogchen teachings first appeared in the world in the area of Dhanakosa Lake in Oddiyana. It is generally held in this tradition that the philosophical basis of this teaching is Madhyamika exposition of Nagarjuna. The Dzogchen teachings were first transmitted by Vajrasattva to Garab Dorje who in turn transmitted it on to Jampal Shenyen. He then

19 Source: http://en.wikipedia.org/wiki/Nyingma 20 Sogyal Rinpoche, The Tibetan Book of Living and Dying, (London: Rider, 2002), p. 154

divided the box consisting of 6400000 verses of the quintessence of dzogchen into the three categories of mind class, spatial class and secret instruction class.21 The term 'Dzogchen' means that all conditioned phenomena without any exception whatsoever, are perfect and complete.22 It is about recognizing ‘rigpa’.23 The key practice of Dzogchen is referred to as kadag trekcho, the cutting through of primordial purity, and lhundrub togal, the direct crossing of spontaneous presence.24 Due to the slightly different approaches of various lineages in presenting Dzogchen, three sub-schools have developed.

1. The Mind School or Cittavarga (Sems-de) : This features instructions on mind. The Mind School is attributed to Sri Simha and Vairotsana's lineage. 2. The Centredness School or Abhyantaravarga (kLong-sde) : kLong-sde consists of the instructions on the great expanse or unending experience. This School is attributed to Longde Dorje Sempa, Sri Simha and Vairotsana's lineage. 3. The Quintessential Instruction School or Upadesavarga (Man-ngag-sde) : Manngag-de consists of the guidance instructions on the essential point, which is attributed to Guru Rinpoche’s Nying thig (Heart Drop) lineage of Vimalamitra who was a great Indian master. 25

The Nying thig Lineages

The Nying-thig, or the Essence of the Heart, teachings precisely explain the various methods for directly actualizing the innermost teachings of the Dzog-pa Chen-po or simply Dzog chen which is the Atiyoga direct method for realizing the nature of mind and attaining Buddhahood. There are two lineages of transmission of Nying-thing teachings.

1. Dzog-chen Nying-thig 2. Long-chen Nying-thig

21 Powers, op cit., f. n. 9, p. 336 22 Tsoknyi Rinpoche, Carefree Dignity, (New Delhi: Rupa & Co., 1998), p. 20 23 The English term for ‘rigpa’ is Self-existing Awareness, the mind-essence or the nature of mind. Ven. Tsoknyi Rinpoche says that rigpa has three qualities; 1. it is empty, 2. it is cognizant and 3. it has unlimited capacity. 24 ibid., p. 28 25 For details about the three schools see Herbert Guenther(trans.), Kindly Bent to Ease us, Vol 1, (California: Dharma Publishing, 1975); Kindly Bent to Ease us, Vol 2, (California: Dharma Publishing, 1976); Kindly Bent to Ease us, Vol 3, (California: Dharma Publishing, 1976).

The Dzogchen Nying-thig as a teaching, fundamentally deals with the expression of the doctrine of the Three Kayas or the Three Perfect Bodies of a Fully Awakened Being, and they have arisen through the three systems of spiritual transmission26. The third system, Audial transmission in Tibet initially spread through two lineages in the beginning and the early part of the ninth century. One originates from Vimalamitra, the other from Guru Rinpoche. Vimalamitra transmitted the teachings in Tibet to Nyag Ting-dzin Zangpo, King Tri-song De-tsen and other disciples. From Nyag this unbroken lineage of audial transmission came down to Longchen Rabjam. Long-chen Rab-jam-pa expounded these teachings together with extraordinary commentaries. The Innermost Essence teachings through the first lineage are known as the Vimala Nying-thig, and the second are known as the Kha-dro Nying thing.27 The Long-chen Nying-thing: Kun-mkhyen Klong-chen-rab-'byams-pa (pronounced Kunkhyen Long Chen Rabjam pa) is one of the most important figures in the entire Dzog-chen lineage for he put orderly the philosophical truths and psychological applications of the Dzog-chen into a cohesive system which is known as Long-chen Nying-thig.28 There are the preliminary practices called sngon 'dro (pronounced ngondro) for Long-chen Nying-thig Dzogchen. The Preliminary practices have outer and inner sections. The outer section deals with the elements fundamental for a proper understanding of Buddhism in general and four mind training practices like the preciousness of a human body, impermanence, law of cause and effect, and the sufferings of Samsara. The six inner preliminary practices, start with taking refuge through prostrations, generation of Bodhicitta and its practice, Mandala offering, Vajrasattva recitation, Guru Yoga, Phowa (transference of consciousness) etc29. The famous book describing Ngondo practices is Kunzang Lama'i Shelung (Eng: Words of My Perfect Teacher) by the Nyingma master Paltrul Rinpoche.30

26 Three Systems are Mind Transmission of the Buddhas, the Knowledge Holders or Vidyadharas' Indication System and Audial Transmission of the Yogis. Ven. Tulku Thondup (trans.), The Dzogchen Innermost Essence Preliminary Practice, (Dharamshala: Library of Tibetan Works & Archives, 1982), p. ix-x. 27 Ibid., p. xi-xii 28 Crystal Mirror, Vol V, (Berkeley: Dharma Publishing, 1977), pp. 254 29 Paltrul, op cit., f.n. 15, pp. xxxv-xxxvi. 30 The great Nyingmapa Master Kyantse Lama on the injunction of his Guru, came all the way prostrating from Kham in Tibet to pay homage to Svayambhu Caitya in Kathmandu where he delivered discourses on Kun zang lama'i Shelung for the first time to Nepalese people of the Kathmandu Valley. Many Nepalese people, mostly Newar Buddhists, came to understand the essence of Buddhism by listening to his teachings. This was a momentous event in the history of Nepalese Buddhism.

Teachings about the Liberation from the Intermediate State (Bardo Teachings)

The Book of Bardo thos grol chen mo or simply Bardo thos grol (pronounced, thodol)31 was composed by Guru Rinpoche or Padmasambhava in the eighth century for the sake of Indian and Tibetan Buddhists. As the time was not ripe for it to be revealed, he concealed it for a later time. The Terma text Bardo Thodol was subsequently discovered and revealed by the famous terton Karma Lingpa around the fourteenth century.32 Karma Lingpa is an incarnation of one of the twenty five disciples of Padmasambhava.33 Bardo is a Tibetan word that implies a transition or a gap or intermediate state between death and rebirth. Bardo teachings are very ancient and found in the Dzogchen Tantras. These teachings have a lineage stretching back beyond human masters to Samanta Bhadra or Kuntu Sangpo (Adi Buddha), standing for the absolute, naked and sky-like primordial purity of the mind. Bardo Thodol is a unique guide book or a travelogue of the after-death states, which is meant to be read by a master or spiritual friend to a person as he or she dies or after death.34 There are five kinds of liberation after death35 . There are four kinds of Bardos, 1. The natural bardo of this life, 2. the painful bardo of dying, 3. the luminous bardo of dharmata and 4. the karmic bardo of becoming.

5. Nyingma Monasteries

IN TIBET Samye Monastery was the first monastery in Tibet which was built and consecrated by Padmasambhava. Centuries later that other great monasteries were also built. Kathog was established in the 12th century in central Tibet by Dampa Desheg. In 1656 the restoration and expansion of the monastery took place. Until Chinese takeover, it accommodated over eight hundred monks. The lineage of Dudul Dorje and Lonsal Nyingpo is followed

31 The correct English translation for this title is The Great Book of Natural Liberation through Understanding in the Intermediate State. So most writers generally use "Tibetan Book of the Dead" for Bardo thos grol (pronounced Bardo Thodol). This is a wrong translation. 32 Robert A. F. Thurman, The Tibetan Book of the Dead, (New Delhi: HarperCollins Publishers, 1994), p.xix 33 Francesca Fremantle & Chogyam Trungpa, The Tibetan Book of the Dead, (Boston: Shambhala South Asia Edition, 1975), p. ix 34 Sogyal, op cit., f. n. 20, p. 106 35 Or Five Methods for Attaining Enlightenment without Meditation: 1. On seeing a great master or sacred object; 2. on wearing specially blessed drawings of mandalas with sacred mantras; 3. on tasting sacred nectars, consecrated by the masters through special intensive practice; 4. on remembering the transference of consciousness, the phowa, at the moment of death and; 5. on hearing certain profound teachings, such as the Bardo Thodol.

here. The Nyingthig Atiyoga teachings are a special practice of Kathog. Kathog Rinpoche is the present head of the monastery. Dorje Drag monastery was constructed in central Tibet, in 1659, by Rigzin Ngagi Wangpo. It safeguarded the northern termas. These teachings were discovered in the 14th century and later brought to Dorje Drag. The present head of the lineage is Taklung Tsetrul Rinpoche. The Mindroling monastery was founded in also Central Tibet by Terdag Lingpa and his brother Lochen Dharmasri. It is reputed for intense study and practice, chanting, art and sacred dance. In Tibet, Mindroling was the most prestigious Nyingma institution and its abbot was highly venerated. Its temple and

grounds housed Padmasambhava statue about 3 story high and stupa for Terdak Lingpa. Its holder, the Mindroling Trichen, is considered the most esteemed position within the Nyingma school. He is the supreme holiness of the Nyingma lineage. Palyul monastery founded in eastern Tibet in 1665 by Rigdzin Kunzang Sherab, preserves the teachings of Ratna Lingpa. Tarthang Monastery was a satellite monastery of Palyul. Pema Norbu is the present abbot of Palyul. Dzogchen monastery founded in eastern Tibet in 1685 by Pema Rigdzin. Nyima Ragpa’s termas were preserved as well as kama (oral) teachings. It housed well over 800 monks. Dzogchen Rinpoche and Dzogchen Ponlop Rinpoche are its main Lamas. Shechen Monastery was built in Eastern Tibet in 1735 by Gyurmey Kunzang Namgyal, the brother of the 2nd Shechen Rabjam.36

IN NEPAL

Most of the Nyingma institutions which were described above have been re-established in India and Nepal. In Nepal there are the seats of late Dilgo Khyentse Rinpoche, Dudjom Rinpoche and Kela Chokling. The Nagi Gompa is perched on the hills of Shivapuri, Nepal where the late Tulku Urgyen Rinpoche had established a retreat center. In Solukhumbu, there is a monastery of Trulshik Rinpoche called Thubten Choling. There is a cave at Pharping which is a center for Chokling Tersar. There a great number of monks study. After Chinese takeover of Tibet, the Kathmandu valley has become the home of all the four schools of Tibetan Buddhism. Among them the Nyingma monasteries predominate significantly. In the Kathmandu valley alone, there are a lot of Nyingma monasteries some of which are enumerated here. The Chini Lama Lhakang is the 19th century Nyingmapa monastery. It is considered the earliest known monastery around the Stupa. Kanying Shedrupling Monastery was built in about 1975 CE and is KagyupaNyingmapa monastery commonly called white monastery which was established by Late 36 Source: http://www.simhas.org/nyingma.html

Urgyen Tulku Rinpoche. The abbot of this monastery is Ven. Chokyi Nyima Rinpoche. Similarly around Boudha Stupa, Shechen Tennyi Dhargyeling was established by Late Dilgo Khyense Rinpoche. At present Rabjam Rinpoche is the abbot of the monastery.37

6. Conclusion

I have discussed only the outlines of profound facets of Nyingma tradition established by the great Masters such as Padmashambhava and Vimalamitra. Nyingmapa is the most ancient Tibetan Buddhist Tradition38 and one shouldn't form a mistaken notion that it is adulterated with Bonpo tradition. It is true that some of the cultural elements of Bonpo tradition have slipped into the Tibetan Buddhist tradition of all sects not only in Nyingma tradition. At that time it was but natural because Buddhism fits in with any place and any culture. The examples could be found not only in Tibet but in other countries as well. No matter whatever they may appear outwardly, they always have inner meanings in conformity with the Buddhist Doctrine. The profound doctrine of Dzogchen had been transmitted by Indian Buddhist Masters like Vimalamitra and Padmasambhava, not by the Bonpo masters. It is purely a Buddhist origin. I must confess that this short article does not cover all the essential features of Nyingmapa tradition. The doctrine of Nyingmapa tradition is very vast and my study is like just a drop of water from the vast ocean. Finally I'd like to suggest my fellow readers to consult with authentic Buddhist masters of Nyingma tradition and receive from them teachings and method of practice for the study of this profound tradition of Buddhism.

37 Shakya, op cit., f. n. 2, pp. 48-50 38 The present head of Nyingmapa tradition is Ven. Penor Rinpoche.

BIBLIOGRAPHY

BOOKS

Coleman, Graham (ed.) - A Handbook of Tibetan Culture, Calcutta: Rupa & Co., 1993 Fremantle, Francesca & Trungpa, Chogyam - The Tibetan Book of the Dead, Boston: Shambhala South Asia Edition, 1975 Guenther, Herbert (trans.) - Kindly Bent to Ease us, Vol 1, California: Dharma Publishing, 1975 --- Kindly Bent to Ease us, Vol 2, California: Dharma Publishing, 1976 --- Kindly Bent to Ease us, Vol 3, California: Dharma Publishing, 1976 Powers, John - Introduction to Tibetan Buddhism, New York: Snow Lion Publications, 1995 Reorich, George - The Blue Annals, Delhi: Motilal Banarsidass, 1976 Rinpoche, Paltrul - The Words of My Perfect Teacher, New Delhi: Padmakara Translation Group, 1994 Rinpoche, Sogyal - The Tibetan Book of Living and Dying, London: Rider, 2002 Rinpoche, Tsoknyi - Carefree Dignity, New Delhi: Rupa & Co., 1998 Shakya, Min Bahadur - Boudhanath, Kathmandu: Talisman Worldwide, 1997 Thondup, Tulku (trans.) - The Dzogchen Innermost Essence Preliminary Practice, Dharamshala: Library of Tibetan Works & Archives, 1982 Thurman, Robert A. F (trans.) - The Tibetan Book of the Dead, New Delhi: HarperCollins Publishers, 1994

PERIODICALS

Crystal Mirror, Vol IV, Berkeley: Dharma Publishing, 1975 Crystal Mirror, Vol V, Berkeley: Dharma Publishing, 1977 Crystal Mirror, Vol VI, Berkeley: Dharma Publishing, 1984

INTERNET SOURCES

http://www.tibet.com/Buddhism/nyingma.html. http://en.wikipedia.org/wiki/Nyingma.htm http://www.simhas.org/nyingma.html