Drupon Rinpoche Explains the Shedra Studies Course

For the attention of those interested in the fields of learning and in broadening their intellectual faculties:

These days, there is everywhere a widespread and complex knowledge gathered from the specific cultural intelligence proper to each area, country and quarter and previously localised for many thousands of years. It is doubtless of benefit to distinguish what of all that is of the finest ... and that which is not. In general, that which, of faiths and of science, is in harmony with truth and wisdom will be of benefit and that which goes against truth and wisdom will be fruitless, time-wasting and a cause of anguish. Our world has seen, over many millennia, many utterers of wisdom and, since the intelligence of the Buddha stands out and empowers understanding of them all, it is useful here to explain, in brief, how it developed and how it was studied.

The Teacher, the Lord of Sages, attained the nectar of enlightenment at the Vajra Seat in India and taught endless aspects of Dharma to lead his disciples to both temporary and ultimate happiness, to the states of liberation and omniscience, teaching according to their situations, faculties and aspirations. These gradually became the various gatherings of doctrine, such as those of the Bodhisattvas, Shravakas, Pratyekabuddhas and so forth. There arose the Six Ornaments, the Two Supreme (Vinaya) Masters, the Eighty Mahasiddhas and so on, whose work made these flourish.

In Tibet, at the time of Dharma King Lhato Tori Nyenshal, that sublime one encountered the heart of Dharma. In Songtsen Gampo's time, the two significant Buddha images were brought , temples and the like were erected and Dharma was introduced. In the reign of Trisong Déutsen, many great siddhas and scholars were invited, such as Guru Padmasambhava and Panchen Vimalamitra from India and Khenpo Bodhisattva from Zahor, etc. Translators such as Vairochana established the original canon, the shastras and the pith instructions in Tibetan script. Temples, such as the glorious Samye, and artefacts were created. The sangha became well-established and its members both studied and practised to completion. This all became the true splendour and wealth of the land of snows. The authentic realisation that emerged through their experiences truly established a foundation for Dharma.

However, as it the way of the world, these teachings deteriorated somewhat and during the reign of the divine Lama-King Yeshe Ö and those of his relatives and thanks to their courage and endeavours, without thought of life or limb, many panditas were again invited to Tibet and many sutras and tantras were translated. In particular, Marpa Chökyi Lodrö went three times to India and four times to Nepal, spending sixteen years and seven months with Mahapandita Naropa and Lord Maitripa and others, attending some hundred and eight scholars and siddhas and imbibing totally the wealth of their heart-teachings and lineages, thereby definitely finding realisation of primordial wisdom.

He obtained a prophecy that his Dharma-lineage would flow and swell like a broad river and that its followers would learn excellently. On returning to Tibet, he established the basis for the teachings to flourish, bestowing the ripening and empowering transmissions of the deep and secret teachings on fortunate disciples and in particular handing down the explanation transmissions to Métön, Ngokpa and Tsurtön. The explanations of these empowerments and lineages were propagated mainly in the Geden mountain area and so forth. They flourished there and have continued as an explanation transmission until this day.

Of particular importance was the practice-transmission of mastery that Marpa passed on to the great Milarepa, whose heartfelt diligence and undergoing of hardship knew no comparison. Milarepa raised high the victory-banner of accomplishment, bringing benefit and happiness to an incredible number of both humans and non-humans. His sun-like disciple, prophesied by the Buddha, was the illustrious Gampopa, who wrought a mighty wave of benefit for the teachings and for beings. The famous four main and eight subsequent "Kagyu" lineages stem from his disciples and their disciples. The one like a king of Dharma and great master of skill who was entrusted with these teachings, as well as being the person who established and spread these traditions of the heart-essence of the profound meaning, was he whose name is as famed as those of the Sun and Moon, the Glorious Gyalwa Karmapa. In his successive reincarnations, he held these teachings, along with the heart-sons of the unbroken transmission, such as the Loving Protector Tai Situpas. Thanks to the great kindness of these heart-son lineage-holders, these teachings spread and flourished through Tibet, China, Mongolia and other lands of the East.

The teachings dear to the Tibetan lineages reached the West in the twentieth century, where they have brought benefit and spread widely, increasing in their penetration and influence from year to year. There are now many Dharma centres, monasteries and retreat centres.

This teaching has both theoretical and practice aspects. Once the altruistic basis has been established, the various scriptures need to be taught and studied and then their meaning needs to be brought to life and realised in meditation. First it is of vital importance that the knowledge basis be studied since, without it, people will not know how to practice properly. In actual application, this means understanding the canon given by the perfect Bhagavat Buddha, as well as the works which clarify their meaning, (such as those) by Indian scholars and siddhas—the Buddha's representative, Protector Maitreya, the one prophesied by the Buddha, supreme Arya Nagarjuna and so forth—and the teachings of the Tibetan translators, scholars and siddhas.

With regard to all those, not many have been able to be translated by us into Western languages, due to the rarity of reuniting the correct conditions for people dedicated to such research and to the practice of those teachings to properly establish them in their native tongues. Nevertheless, there are six excellent treatises which make exceptionally clear every meaning of all those incalculable teachings of the Buddha and the shastras:

• The Twofold Analysis (Hevajra Tantra Commentary), the essence, or king, of all the tantras, taught by the Tathagata himself.
• The Profound Inner Meaning, which teaches extensively the dispositions of the channels, winds and life-drops, a knowledge without which yogis practising the Six Yogas, the profound completion stage etc, cannot do without. This is a general commentary on all the anuttara yoga tantras, such as the Chakrasamvara Tantra and Kalachakra tantra, and was composed by the glorious and great Karmapa Rangjung Dorjé, holder of the play of enlightened activity of all the victors.
• The Mahayana Uttara Tantra Shastra, the famous work of sutra-level Mahamudra, harmonising mantrayana and the paramitas, the Middle Way of the profound sutras, (presenting) the indivisible union of primordial wisdom and the uncomplicated expanse of voidness, in the profound meaning of tathagatagarbha (Buddha Nature), the key point of the sutras dealing primarily with the definitive meaning of the Third Turning. This text comes from tenth-level mahabodhisattva, the Buddha's ambassador, Protector Maitreya.
• The Ornament of Definitive Realisation of Prajnaparamita, elucidating the stages of authentic realisation of the concealed meaning of the prajnaparamita (Perfection of Wisdom) , the Mother of the Buddhas, the quintessence of all the Buddha's teachings.
• The Root of Deep Wisdom of the Middle Way, the shastra which is like the very body of the Buddha, as it teaches, through reason, the stages of voidness, very definitely and precisely presenting it according to the commentaries on the Victor's intentions. This was composed by he who was like a second Buddha, the supreme Arya Nagarjuna, holder of wisdom, realisation and activity.
• Penetrating the Middle Way, the excellent shastra elucidating definitely and precisely the stages of voidness, very definitely and precisely presenting it according to the commentaries on the Victor's intentions. This was composed by glorious Chandrakirti, holder of the Buddha's transmission.
  

At present, Kagyu Samye Ling, established through the incomparable kindness of the supreme emanation Akong Rinpoche and Lama Yeshe Rinpoche, and with a noble intention to benefit the teachings and beings, is contemplating establishing the beginning of its new Shedra (college) by my introducing these six works, one each year, over the coming six years. This resulted from their invitation to me, having thought at length about my own commitments abroad and how such teachings could be fitted into a tight schedule.

Someone able to receive these teachings and then to study them excellently will understand the most part of the root essence of Buddhadharma. It should certainly be of not insignificant benefit to those actually practising Dharma or researching its meaning. Those with knowledge or those wishing for knowledge are warmly invited to attend.

May there be auspiciouness and virtue!

Drupon Rinpoche
12 September 2008

• It is recommended that students attend all six years of the course.
• Where this is not possible it is acceptable to attend one or more years, however much the student can manage. This is only possible during the Sutra Studies section of the course, i.e. from year 1 to year 4. It is not permitted to attend only part of any one year's teaching.
  
• It is necessary to complete all four years of the Sutra Studies to qualify for the teachings on Vajrayana in years five and six. Exceptions may be made if:
  
  • an applicant who has not participated in all the preceding years has completed a traditional 3 or 4 year retreat, or will definitely be participating in a future retreat, or
  • an applicant who has attended year four (the Mahayana Uttara Tantra Shastra) and also passes an exam for each of the texts covered in the previous three years of the course will still qualify as having completed the Shedra programme.
    
• Within any one year of the course, everyone must attend every single session unless they have specific permission from Drupon Rinpoche to be absent (permission will be given only for essential medical appointments, etc.). This is to show respect for the teachings.
• Drupon Rinpoche will give a certificate of attendance for each year of the course. A certificate of completion will be given at the end of the six years to those who are able to satisfy Drupon Rinpoche that they have properly assimilated the entire six-year programme.