NYINGMAPA: THE OLDEST TIBETAN BUDDHIST TRADITION

Milan Shakya
Chakupat, Lalitpur

1. 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 Guru Padmasambhava
2
project of building the monastery became abortive. 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.

1
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. Ye-
shey-de, 14. Pal-gyi Wang-chug, 15. Tse-mang, 16. Ka-wa Pal-tseg, 17. Pal-gyi Seng-ge, 18. Gyal-way Lo-
dro, 19. Khye-hu Chung-lo-tsa, 20. Ten-pa Nam-kha, 21. Pal-gyi Wang-chug, 22. Rin-chen Chog, 23. Pal-
gyi 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
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

3
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.

4
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

5
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) : Man-
ngag-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).

6
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.

7
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.

8
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 Kagyupa-
Nyingmapa monastery commonly called white monastery which was established by Late

36
Source: http://www.simhas.org/nyingma.html

9
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.

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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

11