CHAPTER – 1

INTRODUCTION

A monastery is a building that comprises of the domestic quarters and workplaces of

monastic, monks or nuns, whether living in communities or alone (hermits). It normally
includes an area reserved for prayer which may be a chapel, church or temple.Monasteries
differs greatly in size, it may comprise a small building only accommodating few monks, or
only accommodating the hermit or a large dormitory complexes. The term “monastery”
generally is referred as any number of types of religious community. Buddhist monasteries
are normally called vihara (Pali Language). Viharas may be occupied by men or women. The
female oriented viharas are often called as nunnery or a convent. In Tibetan Buddhism,
monasteries are usually called Gompa. In Thailand, Laos and Cambodia, it is called a wat and
in Burma, it is called a kyaung.

Ka-Nying Shedrub Ling Monastery was built in Kathmandu, Nepal in 1976 by the great
Tibetan Buddhist master Tulku Urgyen Rinpoche, and was consecrated by the 16thKarmpa;
it was one of the first Tibetan Buddhist monasteries ever constructed in Kathmandu.

The Tibetan word shedrub is combined of two parts. The first part refer to explain, to teach
and the second part refer to practice, to realize. Its main purpose is to understand reality in
detail and bring about the realization of the nature of the mind.

It is a Tibetan Buddhist monastery located in Kathmandu, Nepal. The combined name K-

Nying is derived as it has to ties the both the Kagyu and Nyingma schools. Shedrub Ling
means “sanctuary for learning and practice”.

It is strategically located just behind the Great Stupa at Boudhanath – a centuries-old

Buddhist pilgrimage site and the “living heart” of Tibetan Culture in the Kathmandu Valley.
The monastery has been a place of spiritual inspiration, education and blessing for over forty
years. Many of the greatest masters of our time have giving teachings and empowerments in
its main shrine hall and the monastery has served as RYI’s remarkable home since its
establishment in 1997.

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1.1 Background of study

1.1.1 History of Ka-Nying Shedrub Monastery

Based on the wishes of His Holiness the 16 th Karmapa, TulkuUrgyen Rinpoche and his
family began construction of Ka-Nying Shedrub Ling Monastery in 1974. Upon its
completion in the spring of 1976, His Majesty King Birendra of Nepal performed the official
inauguration. At that time, the Karmapa appointed ChokyiNyma Rinpoche, as master of
rituals. Gyalwang Karmapa then led the consecration ceremonies. Thereafter, he offered the
entire transmission of the Kagyu Ngakdzo cycle of teachings and practices to both the
ordained and the lay sangha.

In keeping, with its auspicious and promising beginnings, for decades Ka- Nying Shedrub
Ling swiftly blossomed in all directions. Numerous meditation masters from the Himalayas
have visited and given teachings and blessings in the main shrine hall. Hundreds of monks
studies and practices both, the general teachings of Buddha as well as the inner tantric rituals
with profound meaning at the monastery, on a daily basis.

His holiness the 16th Karmapa, Rangjung Rigpe Dorje some 50 years ago, uttered the
following prophesy to one of his principal gurus, Kyabhje Tulku Urgyen Rinpoche, Dharma
master of Lachab Gompa in Kham. “If you go to Nepal, it will further the Buddhist doctrine
and benefit sentient beings.”

Kyabje Tulku Urgyen left his monastery in eastern Tibet and crossed over the soaring snow-
capped Himalayas into neighboring Nepal to settle in the capital city of Kathmandu in
accordance with His Holiness the Karmapa’s wish.

In 1963, His Holiness placed Kyabje Tulku Urgyen in charge of Nagi Gompa, a scheduled
nunnery nestled high on the northern slopes of Kathmandu Valley. Kyabje Tulku Urgyen
quickly expanded the hermitage to include a main temple and simple dwellings for about 80
nuns.

In 1972, Chokyi Nyima Rinpoche and Tsikey Chokling Rinpoche joined their father, Kyabje
Tulku Urgyen, and their mother, Kunsang Dechan, in Kathmandu. Since childhood, the
brothers had studied under the close guidance of the Karmapa at Rumtek, his monastery in
Sikkim. Based on the Karmapa’s further command, Tulku Urgyen Rinpoche and his family

2
began construction of Ka-Nying Shedrub Ling Monastery on 2 and half acres of farmland just
north of the ancient and legendary Jarung Khashor Stupa in the village of Boudhanath.

Upon completion of the monastery in 1976, His Majesty King Birendra Bir Bikram Shah
enacted the official inauguration – the first time a Nepalese monarch had ever performed such
a ceremony for a Buddhist monaste. Immediately thereafter, His Holiness the Karmapa
appointed 24- year old Chokyi Nyima Rinpoche as abbot of the new monastery, and 22-year
old Tsikey Chokling Rinpoche as its master of rituals.

His Holiness Karmapa then carried out the elaborate consecration ceremonies. Several
thousand monks, nuns and lay people, both local and from faraway lands, offered traditional
white scarves to symbolize their intention for an auspicious link with the monastery and its
teachers. Later that day, the local Nepalese celebrated the grand opening with a medley of
colorful folk dances and songs.

During the following weeks, His Holiness the Karmapa remained at the new monastery and
seated on the highest throne in its spacious main temple, offered to the assembled monks,
nuns and general public the complete transmission of the Kagyu Ngak-dzo cycle teachings
and practices. Since that time, Tulku Chokyi Nyima Rinpoche has served as abbot of the
monastery while Tsikey Chokling Rinpoche has served as the monastery’s dorjelobpon, or
Vajra Master.

In keeping with its promising, beginning K-Nying Shedrub Ling swiftly blossomed in all
directions. Additional floors, extra rooms, and annex and more have been added. Its original
gathering of resident monks has grown from 30 to almost 400. In recent years, several more
acres of land have been acquired to further enlarge the overall complex.

As the decade passed, the ceremonial thrones of its serene shrine-hall have been graced by
the presence of a host of high Lamas of all four traditions of Tibetan Buddhism. Each Lhosar
has ushered in a flourish of auspicious activity. Under the capable, ever-present, ever-
watchful direction of the distinguished family lineage of high Lamas, its unique mandala has
evolved into a haven for Buddhist clergy seeking to share spiritual insights and an oasis for
wayfarers searching for the heart of wisdom amid the high Himalayas.

3
1.1.2 About the monastery

The ‘white gompa’ is home to 225 monks and features ornamental gardens and a richly
decorated interior with some fine murals. The main prayer hall became unstable in the 2015
earthquake and repairs are ongoing. Classes in Tibetan, Sanskrit, Nepali and Buddhist studies

are run by the attached Rangjung Yeshe Institute.

 How to reach there

 Location: Boudhanath, Kathmandu.
 Latitude : 27°43’26.4’N
 Longitude :85°21’45.9’E

The monastery can be reached going few minutes north from Boudhanath Stupa. Locals can
guide you there to the monastery. You can go through the great stupa, various soveniour
shops, local shops, monastery, etc.

1.1.3 Art and Sculpture

Art is a diverse range of human activities in creating visual, auditory or performing artifacts
expressing the author's imaginative, conceptual ideas or technical skill, intended to appreciate
for their beauty or emotional power. Generally art comprises of three classical branches and
they are painting, sculpture and architecture. Sculpture is the branch of the visual arts that
operates in three dimensions and is one of the plastic arts. Durable Sculpture processes
originally used carving and modeling in stone, metal, ceramics, wood and other materials.

In the religious rats of the world's many and diverse cultures, few have provided as wide as
canvas as the Tibetan on which to project visualizations of the vast range of possible aspects
of the enlightened mind. Buddhist sculptures almost every discourse is preceded by some
sort of miracle, some dramatic revelation of an extraordinary perception to stimulate the
people's imaginations. Buddhist art is the artistic practices that are influenced by Buddhism.
It includes art media which depicts Buddhas, bodhisattvas, and other entities; notable
Buddhist figures, both historical and mythical; narrative scenes from lives of all these;
mandalas and other graphics aids to practice; as well as physical objects associated with
Buddhist practice, such as Vajras, bells, stupas and Buddhist temple architecture.

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1.2 Objectives of the Study

One of the main objectives of this report is to highlight the importance and to relate Ka-
Nying Shedrub Ling Monastery with tourism point of view. It is located just behind the Great
stupa, Boudhanath Stupa. As Boudhanath Stupa is one of the world heritage sites and there
are various monasteries nearby, Ka Nying Shedrub Ling Monastery has its own importance.

Ka Nying Shedrub Ling Monastery covers a large area where lots of people can pray and
perform the rituals for their peace and prosperity. The study is undertaken for the partial
fulfillments of the degree of Bachelor in Travel and Tourism Management (BTTM). The
general objective of this study is to make students familiar with local religious and cultural
sites and its importance.

The specific objectives of this study are as given below:

 To know about the cultural and religious importance of the monastery and to explore
about shrines, deities and sculptures in the monastery.
 To get information about the origination of the monasteries.
 To study about the significances of the monastery and the locality.

1.3 Significance of the study

The significance of this study is to highlight the monastery’s heritage knowing about its
importance. The monastery has a vital significance because of its It shows about cultural hub
religious practices from the past. This study is undertaken for knowing religious aspect of the
monastery and methods that can carried for the renovation of the monastery. The study helps
the researcher about the monastery and people purpose for visiting the monastery.

The significances of the case study are-

 The study helps the researcher about knowing the cultural importance of the
monastery.
 The monastery has cultural and religious aspects for flourishing domestic tourism.
 The study helps student about the research of the project and be creative in field work
in a practical manner.

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1.4 Limitations of the study

The special features of the case study research that provide the rationale for the selection also
prevent certain limitations in its usage. The limitations of this study are as given below:

 No adequate information about the monastery required for the report preparation.
 The information also varied from person to person as well as reference sites.
 The information collected is based on primary and secondary source.

 The information is collected in a limited time period of time.

 Limitations of the researchers

1. Lack of access and resources.
2. Generally, includes one person and may include in biasness in data.
 Methodological limitations-
1. Sample size
2. Lack of generalized data.
3. Data based on primary and secondary sources.

1.5 Research Methodology

Research methodology is the process used to collect the information and data for the purpose
of making various plans, business and project as well and so on. It may include publication,
interviews, surveys and other research techniques and could include both present and
historical information.

Methodology is the systematic, theoretical analysis of the methods applied to a field study. It
comprises the theoretical analysis of the body of methods and principles associated with a
branch of knowledge.

1.5.1 Research Design

Research design is defined as the framework of methods and techniques chosen by a

researcher to combine various components of research in a reasonably logical manner so that
the research problem is efficiently handled. It provides insights about “how” to conduct

6
research using a particular methodology. The three main sections of research designs are
Data collection, measurement and analysis.

The types of Research design are Qualitative and Quantitative research design and they are:

Qualitative research design

The qualitative research method is primarily exploratory research methodology. It is used to

gain an understanding of underlying reasons, opinions and motivations. It provides insights
into the problem or helps to develop ideas for potential quantitative research. Qualitative data
collection methods include focus groups (group discussions), individual interviews, and
participation.

Quantitative research design

Quantitative research design relates to the design of a research project which uses
quantitative research methods. The design varies depending on the method used, which could
be telephone interviews, face-to-face interviews, online surveys, or surveys by post for
instance. Other methodologies include SMS / Test Message surveys, or physical counts.
Quantitative research design is aimed at discovering how many people think, act or feel in a
specific way. Quantitative projects involve large sample sizes, concentrating on the quantity
of responses, as opposed to gaining the more focused or emotional insight that is the aim of
qualitative research.

Methods of Data Collection:

Questionnaires were prepared to collect data from the study area. Two different
questionnaires were prepared to collect data from the study area. Questions were asked to the
main head of the office department of the monastery.

1. Interview – I interviewed the head monk of the office department available in the
monastery to provide the information of the monastery, its history and its activities.
Questionnaire was prepared to collect primary data.

2. Questionnaire – I prepared few questions related to monastery and got information from
monk working the monastery’s office department.

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1.5.2 Source of Data

1. Primary data - Primary data were collected through interview with the monks of the
monastery’s office. The local people also helped in collecting the data. The data were also
collected by studying the yearly book published by the monastery’s head.

2. Secondary data - Secondary data were collected from books and magazines. And the
information is also taken from internet or website related to the study.

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 CHAPTER - 2

REVIEW OF THE LITERATURE

A monastery is a building occupied by a community of monks living under religious vows. It

is a building comprising the quarters and workplaces of monastics, monks or nuns, either
living in communities or alone (hermits). In English usage, the word monastery is generally
used to denote the buildings of a community of monks. It is used generically to refer any of a
number of types of religious community. Buddhist monasteries are generally called vihara
whereas Monasteries are often known as Gompa in Tibetan Buddhism and It is called a wat
in Thailand, Laos and Cambodia. In Burma, monastery is called a Kyaung whereas a
Christian monastery is called an abbey and so on.

Buddhist monasteries are a distinctive landmark across Nepal, and there are several beautiful
monasteries in and outside the Kathmandu Valley. Devout Buddhists visit monasteries daily
for prayers, food and community. Local people and visitors have also started to be interested
in these monasteries, as they are architecturally marvelous, and often have expansive views
over the cities and villages.

Some of the popular or famous monasteries in Nepal are:

1. Boudhanath Monastery
2. Swayambhunath Monastery
3. Kapan Monastery
4. Namo Buddha Monastery
5. Lumbini Monastery

Becoming a member of a monastic community

Buddha founded an order of monks and nuns, a few months after his enlightenment. The
purpose of this order was twofold. Its primary purpose was to provide a community that
would give the optimum opportunity for its members to practice the Dharma and attain
Nirvana. To transmit the Dharma and be a witness to its transforming power was its
secondary purpose.

9
From that time, the monks and nuns have extended their role beyond that of the practitioner
and teacher to become, at different levels and places, educators, artists, social workers,
scholars, physicians and even the rulers. In Tibet, a line of monks called the Dalai Lamas
ruled the country from the 16th to the middle of the 19th century. However despite these
expanded, sometimes even incongruous roles, they have always been monks who have lived
simple lives, meditating, teaching and gently influencing the communities around them.

When a person wishes to join the Buddhist Order, he is first ordained as a novice. As a
symbolic art of his renunciation of the worldly life, he is asked to shave off his hair and put a
robe appropriate to the monastic tradition, which he has entered. The preceptor, who is a
senior monk and usually the abbot, then ordains him. The preceptor and the instructor are
then given the responsibility for guiding the novice through his period of monastic training.
At the end of this period, the novice may receive the higher ordination as a monk (bhikku) or
a nun (bhikkuni).

An ordained member of the order is often provided with shelter, food, clothing and medical
care. His life is secure, though not luxurious. His time is spent on the following activities,
namely

1. Study, either in groups or individually;

2. The performance of assigned tasks for the maintenance of the monastic institution;
3. Meditation;
4. Participation in collective observances like the recitation of the disciplinary code of
new moon and full moon days;
5. And the performance of religious services for the lay community.

The amount of the time taken up by any one of these activities depends upon what the
individual member can and wants to do, as well as the nature of the monastic institution that
he lives in.

Although the members of the monastic order are subject to the code of discipline and have
renounced all but the most basic possessions, they retain the freedom to express their views.
The system is highly democratic. Important decisions are normally made collectively and
only after all the members have had the opportunity to air their views.

10
At first, education in Buddhist monasteries was confined to the study of topics on Buddhist
teaching such as the basic doctrines, the rules of discipline and the tales of the deeds of the
Buddha in His former lives. Gradually, however, Buddhist monastic education became more
comprehensive in scope. In the great Buddhist monastic universities of India, students were
taught everything from Buddhist and non Buddhist philosophy to grammar and composition,
logic, mathematics, medicine and even the fine arts.

In an age when education was not yet the responsibility of the state, Buddhist monastic
universities played an important role in providing the people with an education. When
Buddhism spread to other parts of Asia, various Buddhist monastic universities were
established in China, Tibet and the Buddhist countries of Southeast Asia. Several of these are
in existence even in this century.

2.1 Concept of Ka- Nying Shedrub Ling Monastery

The Tibetan word shedrub has two parts. The first part means to explain, to teach; and the
second part means to practice, to realize. The purpose of shedrub is to thoroughly understand
reality and bring about realization of the nature of mind.

Through study we learn how the mind works. We come to recognize two levels of reality: the
seeming and the real. We reflect on the meaning of the teachings, and through testing that
meaning, we make the understanding our own.

To practice is to use the methods that free us from selfishness. Selfishness is based on the
illusion of a “self”. When we see that this “self” is insubstantial, we can be free of desperate
grasping and make full room for the goodness of our intrinsic nature. The skillful methods of
the Buddha lead to perfect realization – awakening and freedom.

An unbroken lineage of meditators has adhered to the shedrub principle for thousands of
years. It brings endless benefit and helps countless beings.

The combined name Ka-Nying is derived as it has to ties the both the Kagyu and Nyingma
schools. Shedrub Ling means “sanctuary for learning and practice”.

11
2.2 Religious and cultural Tourism

Ka Nying Shedrub Ling Monastery as a religious tourism

It is one of the famous Tibetan monastery located in the heart of the city, near the great stupa,
Boudhanath Stupa. It was establised in 1976 by the 16 th karmapa, Tulku Urgyen Rinpoche.
Ka nying shedrub ling monastery provides the opportunity to receive and practice the
Buddha’s teaching. Tulku Urgyen Rinpoche personally supervised the building of Ka- Nying
Shedrub Ling Monastery and all its artwork. Besides being a meditation master of the highest
caliber, he was also a fine calligrapher and excellent sculptor. The masterpiece of a statue of
the goddess Tseringma, riding a snow lion made by him was simply outstanding and is kept
in a small annex-chapel at Ka-Nying Shedrub Ling Monastery. There are twelve Dzogchen
buddhas with their unusual retinues seated in rainbow clouds, and the depiction of the
buddhafield Chokgyur Lingpa spontaneously manifested after his passing, as well as the
mandala of the Lion of Speech, which is so auspicious for learning and for teaching others.
The Ka-Nying shrine hall has been blesses by nearly all the greates masters of our time. They
have Dzogchen transmission and profound advice on spiritual practice. Thousands of
meditators took the bodhisattva vow and participated in the yearly grand assembly practices.
A true sanctuary for teaching and realization, it has inspired people to take the path to
liberation and enlightenment

12
 CHAPTER - 3

DATA PRESENATATION AND ANALYSIS

3.1 Statistical Data Presentation and Analysis

The data collection is the main part of the study. There are two types of data analysis
methods. In quantitative analysis data is coded, tabulated and interpreted by using some
statistical tools. In qualitative analysis, personal feelings and experiences are presented in
sentences in the process of data analysis. Qualitative study is guided by the previous research
studies, researcher’s own observation and the case studies. For the collection of data, field
survey is performed in the Ka Nying Shedrub Ling Monastery.

Presentation of Data and Analysis

Data presentation and analysis forms an integral part of all academic studies, commercial,
industrial and marketing activities as well as professional practices. Presentation of data
requires skills and understanding of data. It is necessary to make use of collected data which
is considered to be raw data which must be processed to put for any application. Data
analysis helps in the interpretation of data and takes a decision or answer the research
question. This can be done by using data processing tools and software. Data analysis starts
with the collection of data followed by data processing by various data processing
methods and sorting it. Processed data helps in obtaining information from it as the raw data
is non-comprehensive in nature. Presenting the data includes the pictorial representation of
the data by using graphs, charts, maps and other methods. "Data analysis is the process of
bringing order, structure and meaning to the mass of collected data. It is a messy, ambiguous,
time consuming, creative, and fascinating process. It does not proceed in a linear fashion; it is
not neat. In the process of data analysis, the data are tabulated and presented according to the
monk who lives in the monastery. The data is about the daily numbers of visitors praying in
that temple. It is presented in bar diagram in every decade. It shows about the increasing
numbers of visitors in ten years tenure. The data analysis is as given below:

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3.1.1 Demography of visitors in the monastery

The data as shown in a table is an approximate daily visitor of the monastery. The calculation
is made as per the head guru and the senior lama. Though the numbers of visitors fluctuate,
the visitors are more on Monday, Tuesday, Wednesday, Thursday and Saturday on weekly
basis. The below data is in average. During the festivals and ceremonies or pujas, the
numbers of visitors are more than usual days. The numbers of visitors of the monastery are
shown in bar- diagram:

S.N MONTHLY VISITORS YEARS (IN DECADES B.S)

(APPROX)
1 80 2040

2 150 2050

3 210 2060

4 250 2070

Table no. i Source: Self collected

The above date shown in the table is approximate numbers of visitors of the monastery on
monthly basis. The table shows the data is taken in every 10 years. Visitors are more
nowadays comparing to early years. Comparatively seeing the above table, the visitors have
been increasing year by year. People are getting interested in the religious and cultural
aspects of the monastery. The table shows the increasing visitors through different decades.
In 2040 B.S, 80 people used to visit the monastery in a month. In 2050 B.S, the numbers of
visitors were increased by 70 in a month. Comparing 2070 year and 2060 year, there is
difference of 40 visitors visiting the monastery in a month.

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No. of visitors in Bar Diagram

300

250
No. of visitors on monthly basis

200

150

100

50

0
2040 2050 2060 2070
Years (B.S)

Figure no. i

Number of visitors in Chart

Number of visitors
300

250

200

150

100

50

0
2040 2050 2060 2070

Figure no. ii

15
The above bar diagram shows that the visitors have gradually increased from the past
decades. Number of visitors in the monastery has increased with the change in time. Only 80
people used to visit this monastery in a month in 2040 B.S. In 2050 B.S, the numbers of
visitors were increased by few numbers. Comparing the number of visitors of all year, 2070
B.S has the highest number of visitors.

3.1.2 Age group of visitors in the monastery

Age is another demographic factor of the respondents. The below table shows the number of
visitors in the monastery, on the basis of age group:

S. Age group of the visitors (Approx.) Percentage (%)

N

1 1-15 9.69

2 16-30 24.61

3 31-45 30.5

4 46 and above 35.2

Table no. ii Source: Self collected

The study covers the four groups of age categories on which majority of the respondents are
within the age group of 1-15 consisting of 9.69 % of respondents. Age groups of 16-30 have
24.61. Similarly, age group of 31-45 consists of 30.5% and visitors above 45 years of age are
35.2%. It shows that old people visit more than the young ones.

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Age group of Visitors in Pie-chart

Age group of visitors

10%

20%

0-15
25% 16-30
31-45
46 and above

46%

Figure no. iii

In the above pie chart, we can clearly see that maximum number of visitors in the monastery
is of 46 and above age group. It means the old age people and the middle age people prefer to
visit the monastery rather than the other age groups. Comparing the age groups, there is less
number of children visiting the monastery. Youths are also dedicated and visit the monastery.

17
3.1.3 Total number of people involved in the monastery

S.N People staying in the Number Percentage (%)

monastery

1 Monks 500 54.9

2 Teachers and gurus 60 6.6

3 School Students 250 27.5

4 Bachelor and Masters 100 11

Students

Table no. iii Source: Direct interview

The above table shows the number of people staying in the monastery. The table shows that
the monks, teachers, gurus, students of school and university stay and study in the monastery.
Total number of the people engaged in the monastery is about 910 approximately. There are
500 monks associated with the monastery. The number of teachers and gurus are 60 all
together. Students studying in school are 250 in number where as number of bachelor and
masters studying students are 100. Different people are involved in the operation of the
monastery.

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People involved in monastery in pie chart

People involved in monastery

11%

Monks
Teachers and Gurus
28%
School Students
55% Bachelor and Master Students

7%

Figure no. iv

The above pie chart shows the number of different people involved and engaged in the daily
operation of the monastery. Teachers, students, monks and gurus are the people who operate
and run the monastery. They are the main part of the monastery. The numbers of monks are
larger than others. Bachelor and master students are the students studying in Rangjung Yeshe
Institute and covers 11% of the total. The numbers of teachers and gurus are less with 7% of
the total. The students studying in school are 27% of the total.

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3.2 Brief Introduction about Monastery Area

3.2.1 Boudhanath Stupa and other near monastery

Boudhanath Stupa is the largest unique structure's stupas in the world located in
Kathmandu, Nepal. It is one of the most popular tourist sites in the Kathmandu area enlisted
in UNESCO World Heritage Site in 1979. It was probably built in 14th century and is the
center of Tibetan culture in Kathmandu and rich in Buddhist symbolism. From above,
Boudhanath Stupa looks like a giant mandala, or diagram of the Buddhist cosmos. And as in
all Tibetan mandalas, four of the Dhyani Buddhas mark the cardinal points, with the fifth,
Vairocana, enshrined in the center (in the white hemisphere of the stupa). The five Buddhas
also personify the five elements (earth, water, fire, air and ether), which are represented in the
stupa's architecture. At the bottom, the stupa is surrounded by an irregular 16-sided wall,
with frescoes in the niches. In addition to the Five Dhyani Buddhas, Boudhanath Stupa is
closely associated with the Bodhisattva Avalokiteshvara (Padmapani), whose 108 forms are
depicted in sculptures around the base. The mantra of Avalokiteshvara - Om Mani Padme
Hum - is carved on the prayer wheels beside the images of Avalokiteshvara around the base
of the stupa.

The base of the stupa consists of three large platforms, decreasing in size. These platforms
symbolize Earth, and here you can look out at the mountains while listening to the chants of
the devout doing kora, walking around the stupa praying.

Next come two circular plinths supporting the hemisphere of the stupa, symbolizing water.
As at Swayambhunath, Boudhanath is topped with a square tower bearing the
omnipresent Buddha eyes on all four sides.

Instead of a nose is a question-mark-type symbol that is actually the Nepali character for the
number 1, symbolizing unity and the one way to reach enlightenment—through the Buddha's
teachings. Above this is the third eye, symbolizing the wisdom of the Buddha.

The square tower is topped by a pyramid with 13 steps, representing the ladder to
enlightenment. The triangular shape is the abstract form for the element of fire. At the top of
the tower is a gilded canopy, the embodiment of air, with above it a gilded spire, symbolic of

20
ether and the Buddha Vairocana. Prayer flags tied to the stupa flutter in the wind, carrying
mantras and prayers heavenward.

The main entrance to the upper platform of Bodnath Stupa is on the north side. Here
Amoghasiddhi, progenitor of the future Buddha, presides. Below Amoghasiddhi is the
Buddha Maitreya, the future Buddha.

Surrounding Boudhanath Stupa are streets and narrow alleys lined with colorful homes,
Tibetan Buddhist monasteries, and street vendors.

Thrangu Tashi Choling is the monastery center of monastic life for nearly 250 monks. It is
located close to and facing Great Stupa of Boudhanath which was founded by Thrangu
Rinpoche in 1979. The monks receive training in ritual practices, study Dharma and learn to
read and write in Tibetan and also learn English. The school age monks from Grades 5-10
attend Rinpoche’s boarding school, Shree Mangal Dvip, in the daytime in order to receive a
secular education as well as a religious education. The monks from Grades 1-4 are going to
school at Shree Mangal Dvip Branch School at Namo Buddha.

Guru Lhakhang Monastery (chapel) houses an impressive three-storey statue of Guru

Rinpoche (Padmasambhava), the 7th-century magician and holy man who helped establish
Buddhism in Tibet. This is one of the oldest Nyngma monasteries around the Boudhanath
area. It is also called Tamang monastery of Boudhanath stupa.

It was called Guru Marmen Lhakhang in the previous time. The main attraction of the
monastery is the beautiful statues of Guru Padma sambhava, Amitabha Buddha and Arya
Avalokiteshwara. Chiniya Lama and local Tamang Lama perform traditional and ritual
activities in this monastery. Although this monastery belongs to Nyngma sect, it has become
the focal point of the different Buddhist traditions or sects. This monastery is rebuilt in

21
B.S.2063. His holiness Thulsik Rinpoche performed consecration and inaugurated it. This
monastery has preserved its own Jhyang Ter tradition and ritual.

Dilyak Yebam (Palri Tahsi Migyur Dorje Gyaltsen Ling) was built in 1966 nearby
Boudhanath stupa, by Master Dazang Ngeden Chhoeki Ngima Palsangpo. This monastery
belongs to Kagyud sect. In this monastery, all the Buddhist ritual practice and other dharma
activities have been conducting. This monastery is also known as Dhapsang temple of
thousand Buddhas.

Shechen Monastery is one of the six primary or "mother" monasteries of

the Nyingma tradition of Tibetan Buddhism. It was originally located in Tibet but was
destroyed in the late 1950s during the Cultural Revolution and was rebuilt in Nepal in 1985.
The monastery serves as the main seat of the Shechen tradition in exile. There are more than
300 monks at Shechen Monastery. The monastery teaches music, dance, and painting and
Buddhist philosophy. Its elementary school provides "a modern education for children
between five and fourteen years of age." The present abbot is the seventh Shechen Rabjam
Rinpoche, the grandson of Dilgo Khyentse. Prominent members of the monastery include the
Yangsi of Dilgo Khyentse, Matthieu Ricard and Changling Rinpoche.

3.2.2 Rangjung Yeshe Institute

Ka Nying Shedrub Ling Monastery also houses Rangjung Yeshe Institute. It was founded by
Chokyi Nyima Rinpoche for those wishing to deepen their understanding of Buddhist
philosophy and practice; it has been conducting seminars and study programs in Nepal for
more than 25 years. Rangjung Yeshe Institute is the center for Buddhist studies, in
partnership with Kathmandu University which offers undergraduate and post graduate degree
courses in Buddhist Studies and related topics. It may, to a large extent, be regarded as the
Buddhist equivalent of a divinity school or seminary where spiritual practice is an integral
part of the daily experience and where program graduates are scholar-practitioners. At this
world-renowned institute, local and international students from over thirty countries study
Buddhist Philosophy, Tibetan. Sanskrit, Nepali and other topics are relevant to understanding
the history of Buddhism and its contemporary forms.

22
RYI may, to a large extent, be regarded as the Buddhist equivalent of a divinity school or
seminary where spiritual practice is an integral part of the daily experience and where
program graduates are scholar-practitioners.

The courses offered at Rangjung Yeshe Institute include a variety of topics in Buddhist
Philosophy, History, and Cultural Studies, and in Tibetan, Sanskrit, and Nepali languages.
Students who are seeking a thorough education in Buddhist Philosophy and Himalayan
languages may enroll in formal degree programs at BA, MA, and PhD levels or take
advantage of RYI’s Certificate Course in Buddhist Studies. Several specialized non-degree
courses are also available including RYI’s eight-week long summer intensives, online
learning courses, and a year-long translator training program.

Vision

Rangjung Yeshe Institute envisions a world in which a wide diversity of people, interested in
learning about Buddhism, has easy access to a living Buddhist tradition in order to foster the
qualities of wisdom and compassion for the benefit of all sentient beings.

Mission

Rangjung Yeshe Institute’s mission is to be a centre of higher learning, working to the

highest standards, to provide both the traditional and modern Buddhist education through
teaching, translation, publication, research and practice.

Affiliations

Each year, RYI welcomes a large number of visiting students from leading universities
around the world. Most attend for one or two semesters and are able to apply credits earned to
their studies back home. Others are able to transfer academic credits from other universities
to CBS and join our BA degree program. In order to facilitate these arrangements, RYI and
the universities concerned have entered into formal exchange agreements, most of which also
make provision for the exchange of faculty members and collaborative research.In addition to
formal partnerships, RYI also maintains a register of the many other institutions that have
accepted academic credits earned by students studying at RYI.

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Faculty

RYI’s faculty is an inspiring mix of khenpos and lopons from the Tibetan monastic tradition,
PhD faculty from the Western academic tradition, experienced language teachers (both native
speakers and international instructors), and interpreters from Tibetan into English. Each year,
RYI hosts visiting faculty from international universities who teach for a semester or an
academic year. RYI’s PhD faculty comes to us from Oxford University, University of
Chicago, McGill University and Université Laval. RYI’s monastic faculty studied at the
Sangye Yeshe Monastic College and the Ngagyur Nyingma University. Past faculty and
visiting faculty have come from a variety of schools, including Harvard University, Emory
University, Université de Lausanne, Boston College, University of Vienna, University of
Hamburg, McGill University, Agnes Scott College, Williams College, and Humboldt State
University (USA).

RYI faculty is dedicated to helping students to master the fundamentals and then challenge
themselves with more rigorous academic demands. Critical thinking, thoughtful reflection,
academic writing, contextualization, and analytical skills are all encouraged and cultivated.

Joanne Larson
Director of Programs

Khenpo Gyaltsen Philippe Turenne John Dunne

Senior Monastic Professor Associate Professor Senior Academic Advisor

Khenpo Karma Gyurme Greg Sharkey Andreas Doctor

Senior Monastic Professor Associate Professor Senior Academic Advisor

Khenpo Tsondru Sangpo Karin Meyers Thomas Doctor

Senior Monastic Professor Associate Professor Senior Academic Advisor

Khenpo Urgyen Tenpel James Gentry John Makransky

Senior Monastic Professor Assistant Professor Senior Academic Advisor

Kashinath Nyaupane

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 Sanskrit Instructor

Pavitra Paudyal
Nepali Language Instructor

Tenzin Phuntsok
Tibetan Instructor

Ngawang Choegyal

Tibetan Instructor

3.2.3 Building Architecture

Generally architecture describes about the physical structure of the building. It's the art and
science of designing buildings and (some) non building structures. Gumbas architectures
reflect the culture and traditions of the Buddhist religion and its importance. In monasteries
normally there is three type of architecture used Stupa, Bihar and the Chaitya. Ka Nying
Shedrub Ling monastery is built in the bihar Style. It refers to living quarters for monks with
an open shared space or courtyard, particularly in Buddhism.

Ka Nying Shedrub Ling monastery contains the combined architecture in their buildings. If
you visit there you can found the building with more than 80-90 rooms is a one building up to
6 stories building. It covers 60 ropanies of land with three blocks of building. In the entrance
of the main monastery you can also see the main structural building which is known as
residence hall where important rituals and Pujas are done daily basis. On the two sides of the
main building there is also two major rooms separated for the puja and rituals.

3.2.4 Earthquake 2015 A.D

The original main temple of Ka Nying Shedrub Ling Monastery suffered extensive damage
during two devastating earthquakes of April and May 2015 and can no longer be used. With
the help of so many experts and friends from both Nepal and all over the world, a new temple
has been built and designed.

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The continuity of the practice was not interrupted, and the monastics performed the daily
rituals and prayers in temporary shelters outside the temple, while also hosting hundreds of
locals in need of food and shelter. Another building currently is used as the main shrine hall
until the main new temple is built.

Months after the earthquake, the main temple, classrooms and living quarters stood silent,
fractured and empty, witness to catastrophe. Novice monks studied inside a tent that doubled
as their dining hall. Classes in advanced Buddhist studies were taught in smaller tents. Daily
meditation and recitation sessions were conducted under plastic awnings on the front lawn.

3.2.5 Monastery Administration

Chokyi Nyima Rinpoche

Born in 1951, Chokyi Nyima Rinpoche is the eldest son of Tulku Urgyen Rinpoche. Since
the inauguration of Ka-Nying Shedrub Ling Monastery in 1976, he has served as its abbot.
Overseeing both the monastery and its affiliates, Rinpoche is responsible for the personal
welfare and spiritual eduaction of more than 500 monks and nuns. Rinpoche is also a
renowned meditation master and teacher.

At the command of the 16th Karmapa, the family of high Lamas established Ka-Nying
Shedrub Ling Monastery just north of the Great Jarung Khashor Stupa. In 1981 Chokyi
Nyima Rinpoche established the Rangjung Yeshe Institute for Buddhist Studies (RYI) which
hosts annual international seminars and symposiums on Buddhism. Rinpoche has a good
command of the English language, and has been instructing a growing number of Western
students in meditation practice since 1977. Through the decades, Chokyi Nyima Rinpoche
has successfully founded Tibetan Buddhist Dharma Centers, which he now heads, in
Malaysia, Denmark, America, Austria, Russia, Ukraine, the United Kingdom and France. In
2006, Rinpoche established the Dharmachakra Translation Group, a committee of expert
translators dedicated to translating and publishing classical Buddhist treatises from Tibetan
and Sanskrit scriptural canon.

For more than 30 years, Chokyi Nyima Rinpoche has overseen the welfare and spiritual
education of more than 500 monks and nuns residing primarily at Ka-Nying Shedrub Ling
Monastery, Asura Cave Retreat Centre and Nagi Gompa Hermitage, respectively.

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Phakchok Rinpoche

The eldest son of Tsikey Chokling Rinpoche, nephew of Chokyi Nyima Rinpoche, Phakchok
Rinpoche was born in 1981. He is an outstanding teacher in his own right. Presently,
Phakchok Rinpoche has a growing number of disciples residing both in Nepal and elsewhere
throughout the world. Much of the year, Rinpoche travels almost continuously to bring the
heart of the Buddhist teachings, reading transmissions and empowerments to his many
followers in Europe, North America, Mexico and Southeast Asia. Due to his outstanding
brightness and inherent qualities from former training, as a young child Phakchok Rinpoche
readily comprehended both reading and writing and gained an effortless understanding of the
topics of knowledge by simply hearing what was said. Phakchok Rinpoche has received
literally thousands of ripening empowerments and liberating instructions from such great
masters of the Sarma and Nyingma schools as Kyabje Dilgo Khyentse Rinpoche, Kyabje
Tulku Urgyen Rinpoche, Kyabje Chogye Trichen Rinpoche, Kyabje Tsetrul Rinpoche,
Kyabje Trulshik Rinpoche, Nyoshul Khen Rinpoche, Tsikey Chokling Rinpoche and others

Tsikey Chokling Rinpoche

Tsikey Chokling Rinpoche born in 1953 is the reincarnation of the renowned 198th century
Nyingma master, Terchen Chokgyur Dechen Lingpa. Rinpoche has resided at Ka-Nying
Shedrub Ling Monastery where he serves in the role of Vajra Master for more the 40 years.
While at Rumtek, Tsikey Chokling Rinpoche completed an arduous course of studies under
the guidance of numerous outstanding Buddhist masters headed by His Holiness, himself.
Under Khenchen Thrangu Rinpoche, he studied Buddhist philosophy, under Ven. Tenga
Rinpoche he mastered the detailed training in Vajrayana rituals and with the guidance of H.E.
Kalu Rinpoche he perfected the Six Doctrines of Naropa. In addition, Tsikey Chokling
Rinpoche received the essential transmission of the entire Nyingma lineage from Kyabje
Dilgo Khyentse Rinpoche and from Kyabje Dudjom Rinpoche. From his father, Tulku
Urgyen Rinpoche, Tsikey Chokling Rinpoche received on several occasions the transmission
for the lineage of the Chokling Tersar, or New Treasures, revealed by his own predecessor,
Chokgyur Lingpa the First. Tsikey Chokling Rinpoche is an authentic upholder of the termas
of Padmasambhava and qualified to spread their teachings to the four corners of the earth.

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Tulku Urgyen Yangsi

Tulku Urgyen Yangsi Rinpoche born in August, 2001 was enthroned at the age of seven in
Ka Nying Shedrub Ling Monastery in Boudhanath Stupa by Kyabje Trulshik Rinpoche on
Lha Bab Duchen in November, 2008. Yangsi Rinpoche has resided at Nagi Gompa
Hermitage since 2009 and displayed a strong preference for contemplative life. At Nagi
Gompa and Ka-Nying Shedrub Ling, Rinpoche — with the assistance of tulkus and khenpos
– has studied Dharma and learned practices preparing him for advanced study and practice.
He has received many empowerments from realized lamas, including Yangthang Rinpoche,
Chokling Rinpoche and Chokyi Nyima Rinpoche. For several years, Yangsi Rinpoche has
participated in leading Chokling Tersar drubchens along with Chokling Rinpoche, Chokyi
Nyima Rinpoche, and Phakchok Rinpoche at both Nagi Gompa and Ka-Nying Shedrub Ling
Monastery.

Now that Yangsi Rinpoche is approaching maturity, his Dharma studies and practice have
intensified. Based on his impeccable enlightened activity throughout his past lives, and his
strong connection with countless realized masters, auspicious circumstances are unfolding for
him to continue to guide and benefit beings, both near and far.

Tulku Urgyen Rinpoche

Kyabje Tulku Urgyen Rinpoche (1920 - 1996) was widely acknowledged as one of the great
mediation masters in the 20th century. Having fled Tibet in the face of the Chinese invasion,
he settled in Kathmandu valley and some years later founded Ka Nying Shedrub Ling
Monastery and also Rinpoche took under his wing the hermitage of Nagi Gompa, perched
high on the northern slopes of the Valley, and there he lived quietly as a true Dzogchen yogi.
Kyabje Tulku Urgyen Rinpoche was born in Eastern Tibet on the 10th day of the 4th Tibetan
month in 1920. He was recognized by His Holiness Khakyab Dorje, the 15th Gyalwang
Karmapa, as both the reincarnation of the Chöwang Tulku and an emanation of Nubchen
Sangye Yeshe, one of Padmasambhava’s chief disciples. Guru Chowang the First (1212-70
AD) was one of the Five Terton Kings, the major revealers of secret texts hidden by
Padmasambhava for the benefit of later generations. Kyabje Tulku Urgyen Rinpoche
established six monasteries and retreat centers in Nepal, most importantly a large monastery
in Boudhanath, close to the Great Jarung Khashor Stupa, and a hermitage adjacent to the
Asura Cave where Padmasambhava accomplished the Mahamudra Vidyadhara level.

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3.2.6 Activities of monastery

The monastic of Ka-Nying Shedrub Ling Monastery have devoted themselves to intensive
study and practice, including reaching out to the community beyond the gompa walls to be of
service to others. Whether they complete the monastic college or become ritual masters
according to their interests and capacities they are committed to becoming a scholar-
practitioners in the best possible ways that they can-by transforming their minds and serving
others.

A day in the life of a monk:

In typical Tibetan parlance, the elements of monastic life are explained by means of various
lists of three. The monk’s or nuns personal practice should be centered on study, reflection,
and meditation. His or her ideal qualities are intellectual mastery, behavioral discipline, and
good works. The Mahayana commitment to the service of others is epitomized by the pursuits
of instruction, written composition, and debate. The community as a whole divides its human
resources between those striving in the wheel of practice, the wheel of study, and the wheel
of tangible labor. Combined, these lists present a rich image of the ideals sought for in
monastic life, and indeed draw to the fore the Mahayana Buddhist maxim of avoiding the
extremes of participation in and total rejection of the world. It is largely from within these
theoretical structures that the practical elements of monastic life have traditionally evolved in
the Buddhist Himalayas and continue to evolve in modern times.

Of the 300 some monastics residing at Ka-Nying Shedrub Ling, most hail from diverse ethnic
and linguistics groups from across the Himalayan geographic area, from Brahmans to
Sherpas. As is the tradition, most enter the monastery at a young age because their families
see offering a son or daughter to pursue religion as a tremendous source of merit, and because
many children indeed show an interest in pursuing such a life.

Upon entering the monastery, the young monk immediately embarks on a long course of
study. Training is intense, as is only fitting for the idealized expectations expressed above.
Monks who have completed the nine year shedra course will generally take up the duties of
teaching and managing the practical affairs of the monastery. Others will at some point
option for retreat, after which they will spend their personal time focused on meditation and
the performance of ritual.

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As monks of different ages and levels are involved in a diversity of activities, it is hard to
present a universalized, typical day. On the whole, however, a monk will rise around 5:00
a.m. and attend the morning puja. Here the liturgies of Shakyamuni Buddha and the 16
Sthaviras, Guru Padmasambhava, Vajrasattva, and Tara are recited. After a breakfast of spicy
potatoes and beaten rice, the monks begin their individual activities focused on study,
meditation, or labor. After a lunch of rice and daal at 11:30, they continue their duties until
4:00, when the Vajrakilaya and Dharmapala pujas are conducted. Evening is again a time for
study or practice, which usually extends until 10:00 or 11:00. Although there are many
possible variations to this basic template, the morning and evening pujas are in many ways
the lynchpins of the monastic schedule.

The ebb and flow of the cycle of yearly activities perhaps better illustrates the way in which
monastic life unifies study, practice, and labor. Regular classes are conducted for eight
months of the year, from approximately May to December. The traditional monastic rains
retreat (Skt. varṣa) is a month and a half of particularly intensive study. It is concluded with a
show of the students’ learning in the form of speeches and debates.

After exams conclude in December, there begins a four month that is a time for both vacation
and major collective rituals. Many monks use this time to attend teachings or empowerments
in India, return to teach in their homelands, or conduct a small personal retreat. A number of
major rituals involving the entire monastery are also conducted during this four month period.
Most notably are the two “drubchens,” in which a given Vajrayana ritual is conducted for a
period of nine days, both day and night. These events require a large scale coordination of
specialists and helpers, and many local and foreign Buddhists also attend. They therefore
represent some of the most important events for the monastery. Other such major activities,
such as empowerments or special teachings, also occur regularly; they have no specified
time, however.

Community engagement

The monks of Ka Nying Shedrub Ling Monastery never hesitate to be of benefit of the local
community. Although the monastery was heavily damaged after the devastating Earthquake
in early 2015, the monks went on trips to far away villages to deliver to those of highest
needs truck loads of food and shelter.

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In accord with the Mahayana Buddhist emphasis on the development of compassion and
commitment to service, positive involvement in immediate and larger communities is
fundamentally important to the essence of Ka-Nying Shedrub Ling Monastery. This
involvement manifests itself in both traditional forms of ritual services and more modern
types of education and guided practice.

Buddhist communities traditionally look towards monastics for a variety of ritual services,
particularly when dealing with illness or death. A major part of the monastery’s activities
involves arranging such rituals at the time and place where they are required. Rituals range
from reciting sutras, performing consecrations, enacting tantric rites, and dealing with life-
cycle and death rituals for the lay Buddhist sangha, both local and international.

More recently, there has been a notable increase in individuals interested in learning about
Buddhist teachings, practices, and the Tibetan language. Ka-Nying Shedrub Ling has thus
begun to cater to these needs in a number of ways.

Each summer, the monastery provides free courses in language, ritual, and doctrine that are
attended by the locals of Boudhanath and its surrounding areas. Well over 100 students of all
ages typically attend these classes, which run in the afternoon. There they learn to read
Tibetan, perform rituals such as Tara’s puja or Chö, and begin to study basic Buddhist
doctrine with the Khenpos of the monastery. The two month program also involves extra
days of teachings or empowerments from the Rinpoches, although the daily classes are
organized and taught by monks. The two month classes often conclude with a group
pilgrimage to holy places such as Pharping or Lumbini.

The attendees of these summer courses also participate in a number of rituals and practice
retreats that are organized throughout the year. Most notably, there is a one month ngöndro
retreat program where local, foreign, and monastic participants learn and practice intensively
the preliminary meditations of Vajrayana Buddhism.

On a more independent level, monks of Ka-Nying Shedrub Ling Monastery also return to
their villages to organize similar such teaching and practice programs. Monks often travel to
their native homes in places such as Samagaon (Nubri), Rasuwa, Hetauda, and other places to
teach language, Buddhist doctrine, and practice. Similarly, the serious dharma practitioners of
these rural communities, notably the ngakpas or married tantric practitioners, come to Ka-

31
Nying Shedrub Ling for initiation and training. A notable recent example was the Thukdrub
Barche Kunsel empowerments offered by Chokling Rinpoche in 2016, where hundreds of
rural dharma practitioners came to receive the empowerments and further instructions of the
Rinpoches and Khenpos.

Monks teaching in centers in the west

In terms of larger and globalized communities, monks of the monastery have also
complimented the activities of the Rinpoches by traveling to teach and lead practices in the
various dharma centers around the world. Also, they are being very active with the Rangjung
Yeshe Shedra, where monastics play an essential role as instructors of philosophy.

Exemplified by the earthquake of 2015, the monks of Ka-Nying Shedrub Ling have also been
active in providing material assistance to those struck by disaster or poverty mainly via
Rangjung Yeshe Shenpen. Recently, the monks have committed themselves to improving
both their immediate environment and the broader community by putting into effect “green”
practices and working together to keep our surroundings clean, with the vast motivation to
make our environment safe and sustainable. Recycling and composting bins have been
installed at the gompa. Every 10 days, a recycling company comes to collect and pay for
recyclables. These efforts have saved 100s of kilograms of waste from being dumped or
burned, in addition to raising funds to distribute to the community.

Annual Schedule

The monastery’s rituals and educational activities are organized according to the Tibetan
lunar calendar. Different monthly pujas and yearly events take place in this monastery.

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3.3 Annual Ceremony and rituals

The rituals and educational activities of this monastery are organized according to the Tibetan
Lunar Calendar. Below is an outline of fixed yearly events according to the Gregorian
calendar and other special activities:

Tibetan Tibetan Event

Month Date Name
1 1-3 New Year (losar) celebrations
1 8 Beginning of Tsekar Drubchen
1 15 Festival of Miraculous Displays (Chotrül Duchen)
1 16 Conclusion of the Tsekar Drubchen
1 27 Beginning of exam study period for primary school students
2 3-6 Final yearly exams for primary school students
2 8 Beginning of Ngagkso Drubchen
2 16 Conclusion of Ngagkso Drubchen
2 28 Exam results announced for all levels
3 2 Shedra and secondary school classes begin
4 8 Beginning of recitation of the collected words of the Buddha (Kangyur, aprox. 6 days
4 15 Festival of Shakyamuni Buddha’s enlightenment and parinirvana; Padmanāṭeśvara Pu
4 25 Rinchen Trengwa Chö Puja
4 29 Anniversary of Mipham Rinpoche; Mawey Senge Puja
5 1 Anniversary of Chokgyur Lingpa; Kunsum Rigdu Puja
5 1 Beginning of language and dharma classes for locals
5 10 Birthday of Guru Rinpoche; Tinlay Gyepa Puja
6 4 Festival of the Turning of the Wheel of Dharma; Sampa Lhundrub Puja
6 14-15 Beginning of the summer rains retreat
7 8 Sojong for Auspiciousness
7 15 Kagyü Gurtsho
7 29 Conclusion of rains retreat
7 30 Morning procession of Boudha stupa
7 30 Conclusion of language and dharma courses
8 8-10 Narak Dongdrub Puja (depending on the Nepali calendar, this may occur one month l
8 21 Beginning of exam study period for primary school students

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8 27-29 Mid-year exams for primary school students
9 22 Festival of the Buddha’s descent from heaven; Gongpa Kundü Puja
10 6 Beginning of study period for secondary school and shedra students
10 22-26 Exams for secondary school and shedra
10 28 Beginning of one month ngöndro intensive
11 27-29 Raksha Thötreng Tsal Puja
12 24 Anniversary of Kyabje Tulku Urgyen Rinpoche
12 25-29 Vajrakilaya
12 30 Sang

Unless noted above or other special events take place, the following pujas from the Chokling
Tersar are performed monthly:

Date Puja
8 Lama Norlha
10 Thukdrub Barche Kunsel OR Sampa Lhundrub
15 Tsekar
25 Kurukullā
29 Dharmapāla puja (Ngödrub Gyatsho)
30 Ngakso OR Kunsang Thuktig

3.3.1 Significance of the ceremony and rituals

The Tibetan word monlam means “prayer,” “supplication,” “aspiration” or simply “good
wishes.” The monastics at Ka-Nying Shedrub Ling, Asura Cave and Nagi Gompa Nunnery
are engaged in continually carrying out sponsored prayers and religious services for clearing
away obstacles to the fulfillment of laypeople’s wholesome wishes.

These services are available to everyone all over the world through monlam website of this
monastery. There, one can easily request and sponsor the recitation of Buddhist prayers or the
performance of special religious services [pujas] to support the monastic sangha, to help
engender world peace and prosperity, to create the positive circumstances needed for

34
fulfillment of one’s personal wishes and to dispel obstacles hindering the happiness,
prosperity, good health and well-being of loved ones.

In addition to contributing toward the fulfillment of your own wishes, your donations help
support the monks and nuns who recite these powerful supplications and perform
special pujas by request. Offerings made toward the expense of carrying out major pujason
the Buddhist high holy days generate a great deal of merit for the benefactor and are
especially effective for removing obstacles. Rest assured that all contributions go directly to
supporting our monasteries and nunneries.

3.4 Importance of the Monastery

Ka Nying Shedrub Ling Monastery is one of the Tibetan monasteries located near by the
great Stupa, Boudhanath. It is also known as "Seto Gumpa". It is one the largest monastery
that was built in 1976. It has been providing the education and shelter to more than 400
monks. Ka Nying monastery is a monastery that houses educational institute and various
lifestyles.

3.4.1 Monastery as Academic Institution

Rangjung Yeshe Institute is the educational institute located in the monastery area, the center
for Buddhist studies, in partnership with Kathmandu University. Local and International
students from over 30 countries study Buddhist philosophy, Tibetan, Sanskrit, Nepali and
other topics relevant to understanding the history of Buddhism and its contemporary forms at
this world renowned institute.

3.4.2 Divergent lifestyle

Ka-Nying Shedrub Ling Monastery is a monastery which in-house the different caste people
under the same roof. Different people from different community tend to join the monastic life
away from their family and home in the monastery. Also different nationality students come
to study in Rangjung Yeshe Institute.

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3.5 Affiliated Monasteries and Nunneries

Asura Cave Retreat Center

Situated on the slopes of Pharping Valley just south of Kathmandu, Asura Cave is venerated
by Tibetan and Nepalese Buddhists alike as the sacred site where Padmasambhava attained
highest realization. Blessed by Guru Rinpoche, and by a steady succession of realized
masters, the retreat center serves as a powerful place of practice for monks, nuns, and lay
sangha. The cave has an ancient history as it was here the tantric master Padmasambhava
attained realization.

To fulfill the 16th Karmapa’s wish, Kyabje Tulku Urgyen Rinpoche and later his son Chokyi
Nyima Rinpoche developed the area around the cave to house traditional three-year
retreatants, pilgrim guests and other short-term retreatants. In addition to pilgrims and
retreatants, many elderly people come here to spend their last years cultivating love and
deeper insights.

Nagi Gompa Nunnery

Nagi Gompa Nunnery, nestled in the hills of Shivapuri National Park, was Kyabje Tulku
Urgyen Rinpoche's main seat for many years. Now it serves as a place to live, study, and
engage in short and long term retreats for nuns and lay sangha. Valley, to the north, you can
see a cluster of buildings–the nunnery hermitage named Happy Mind (Nagi Gompa, now
renamed Tsungon Nangkyi Gompa).

It is a very apt name as it reflects the stress-less faces of the women who have come to live
there, training in how to be free from the inside, filling that freedom with boundless love and
compassion.The nunnery lies below the daunting Tara Bir Cliff, which is sacred to the female
buddha of compassion. Tara is practiced daily by all the nuns. Nagi Gompa was given to
Kyabje Tulku Urgyen Rinpoche in the early 1960s by His Holiness the 16th Karmapa and
over the years thousands of pilgrims walked up from Kathmandu to receive the meditation
master’s precious instructions known as “guidance through personal experience.” Since then
it has been expanded several times, most recently with new quarters for nuns and guest
retreatants.

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Lumbini’s Thousand Buddha Temple

The Thousand Buddha Temple is a project initiated by Kyabje Tulku Urgyen Rinpoche.
Presently, Chokyi Nyima Rinpoche is supervising construction of the large temple complex
in Lumbini, birthplace of Lord Buddha and a celebrated world heritage site. This monastery
accommodates more than a thousand monks and nuns from Ka-Nying Shedrub Ling
monastery, Nagi Gompa, and practitioners from around the world. The monastery is built in
traditional Tibetan style, with a large assembly hall downstairs, a meditation hall and
classrooms upstairs, and a library and guestrooms for visiting lamas on the topmost floor.
The centerpiece of this magnificent new building is one thousand gold-plated 18” statues of
Buddha Shakyamuni, located in the main assembly hall on the ground floor of the monastery.

Drong Gompa Tibet

Located about 150 miles northeast of Lhasa, Drong Gompa is Chokyi Nyima Rinpoche’s seat
in Tibet. In recent years, it has been restored to its previous glory mostly based on the efforts
of local devotees and generous benefactors. Presently approximately 80 monks inhabit Drong
Gompa.

Hetauda Nunnery

Home to about 50 nuns, Hetauda Nunnery is located 87km south of Kathmandu Valley.
Sadly, it was destroyed by the powerful earthquakes of 2015 and must be rebuilt. Serving as a
center of Buddhist study and worship for the Hetauda congregation, there locals can learn to
read religious texts and perform ritauls of worship, both at the nunnery and in the outlying
villages.

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3.6 Finding and Discussion

Ka-Nying Shedrub Ling Monastery is the Tibetan Buddhist monastery that in-houses
Rangjung Yeshe Institute that has been conducting seminars and study programs in Nepal for
more than 25 years. Rangjung Yeshe Institute is the center for Buddhist studies, in
partnership with Kathmandu University which offers undergraduate and post graduate degree
courses in Buddhist Studies and related topics. This monastery is one of the famous
monastery followed by different people and has been supporting different monks and their
studies as well. It is the home of religious people who devote their life to serve the god. It is
one of the cultural and religious places located near Boudhanath stupa. The main purpose of
this monastery is to provide education to the monks within the peace environment bounded
by the rules of the monastery. Different pujas are done on time to time basis where outsiders,
local people as well as foreigners are allowed to stay. The monastery helps the children in
their education and their stay. The monastery needs to be cleaned regularly and should be
renovated to its original style. The earthquake has affected the main building of the
monastery. It should be reconstructed.

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 CHAPTER 4

SUMMARY, RECOMMENDATION AND CONCLUSION

4.1 SUMMARY

Nepal is rich in culture and its heritage. Ka-Nying Shedrub Ling Monastery is one of the
Tibetan Buddhist monastery located near the great stupa, Boudhanath Stupa. It has ties to
both the Kagyu and Nyingma schools, hence the combined KA-Nying in the name. Shedrub
Ling means “sanctuary for learning and practice.”

It is strategically located just behind the Great Stupa at Boudhanath – a centuries-old

Buddhist pilgrimage site and the “living heart” of Tibetan Culture in the Kathmandu Valley.
This monastery was built in Kathmandu, Nepal in 1976 by the great Tibetan Buddhist master
Tulku Urgyen Rinpoche, and was consecrated by the 16thKarmpa; it was one of the first
Tibetan Buddhist monasteries ever constructed in Kathmandu.

The monastery has been a place of spiritual inspiration, education and blessing for over forty
years. Many of the greatest masters of our time have giving teachings and empowerments in
its main shrine hall and the monastery has served as RYI’s remarkable home since its
establishment in 1997. Rangjung Yeshe Institute also provides a variety of topics in Buddhist
Philosophy, History, and Cultural Studies, and in Tibetan, Sanskrit, and Nepali languages.

Around 900 including monks, students, teachers and gurus are involved and engaged with the
daily operation of the monastery. It has provided education, food and shelter to the monks
and students.

4.2 CONCLUSION

In this 21st century, every old ethics, culture and traditions are being forgotten and
deteriorated. We must conserve, preserve and follow the culture and traditions followed by
our ancestors. The monasteries are also one of our cultural as well as religious heritages that
connect and reflect our culture and tradition. This monastery is one of the famous monastery
followed by different people and has been supporting different monks and their studies as
well. It is the home of religious people who devote their life to serve the god. We should

39
conserve the monastery to increase the flow of tourists to make them known about the
activities done in the monastery. It is the place that maintains the peace and harmony in the
soul and mind of the people. The monastery should be renovated time to time and should be
kept well cleaned.

4.3 RECOMMENDATION

The following ways should be taken for the protection of the monastery:

 Renovation and preservation of the monastery and its area.

 Raise the awareness about the importance of the monastery.
 Public awareness for the protection and promotion of the monastery
 Organize cleanliness program on daily basis as possible
 NTB, governmental organizations, concerned department should be aware about the
protection of the temple
 Nepal’s department of archaeology should be aware about the sites and protection
 Provide technical and financial assistance to the local people and agencies for the sites
and cultural heritage protection.

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