Studying Tibetan at Esukhia and Kangyur input project

Several years ago while staying in Bir, India, I was present at weekly gatherings in garden café, near Orgyan Tobgyal Rinpoche’s place, with a local bunch of westerners attending Tibetan shedra’s. Both Sherab Ling and Dzongsar Shedra had their holiday on Thursdays, so each Thursday we would gather and discuss the intricacies of learning Tibetan, living with Tibetans, studying at shedra’s, the buddha’s teachings and all other meaningful and less meaningful topics of discussion, while enjoying loads of chai and delicious meals. During this time I witnessed the birth of a new school for learning Tibetan, later to be called Esukhia. The need for a proper Tibetan translation school was felt, and with some initial funding the school was started. Now, a few years later, the school has grown substantially, employing almost a hundred people, mostly Tibetans, and involved in a variety of projects. Here I want to shed some light on two of them. Regarding their Tibetan program Esukhia has three main departments. One is online tutoring classes, one is the full or half-day immersion, and one is the freshly started translator training. 

Two teachers and two students

Some ideas on how one can learn Tibetan

But before we get into the details of Esukhia’s programs, let us first make a a few notes on the theory of learning Tibetan. Esukhia’s founder, Ngawang Trinley, explains Tibetan grammar actually only takes a few months to learn. This is in sharp contract with India’s classical language Sanskrit. According to one of the world’s leading Sanskritist Tom Tillemans, it takes at least 5 or 6 years to learn Sanskrit grammar properly. So we have these two very different languages, which nonetheless where both perfectly able to convey the words of the Buddha, in the collection of Sutra’s and Tantra’s, what is now called in Tibetan the Kangyur. The meaning they can express is similar. So there is a huge gap here, isn’t it? It is not the case that one language only takes a few months to learn and another years and years. So then the linguists where questioned. How can we learn a language with so little grammar? Well, they said, each language is indeed similarly complex, but some are very much dependent on grammar, and others, like Tibetan and in particular Chinese, are not or much less so. So then how can we still understand the same complexity in a language which has so little grammar? How can we learn to read such a language properly? Well, the linguists say, you should learn to speak and think in that language, and then you will understand.

Now if we take this understanding regarding Tibetan to the present day situation, we can see the problem when relying mostly on dictionaries while translating Tibetan –Buddhist- texts. If you don’t really speak the language, or think in the language, and if you need to look up many words while reading and try to figure out what is being meant by relying on grammar, there is a large chance you miss some meaning, which is not conveyed by each word on its own, but by the whole sentence taken together. No need to speak of subtle links between different paragraphs. While for Sanskrit the approach of relying on grammar seems to be justified, we need to take a different approach regarding the Tibetan language. We need to actually speak, write and live the language in order to master it and be able to translate it. Many present day teachers seem to agree with this. For example, Dzongsar Khyentse Rinpoche has made sarcastic remarks about the present day ‘dictionary translators’, in contrast with the learned and realized Lotsawa’s of the past. Also Orgyan Tobgyal Ripoche has remarked, that he does not trust translators who ‘speak Tibetan like a five year old child’.

Studying Tibetan at Esukhia

Of course there is much more to say, but keeping this in mind we can now perhaps appreciate Esukhia’s approach to learning Tibetan. Just studying a grammar book and some vocabulary does not suffice, and students at esukhia are truly being ‘immersed’ in the language, from morning till evening. One thing to mention is that currently one of the main aims of Esuhkia is to develop a teaching method, following the European standards of language acquisition, with levels like A1, A2, B1 and so on. I’ve never seen such a radical approach of learning Tibetan before, relying on the western knowledge of language acquisition for studying this language, which in it’s huge literary collection holds so many useful truths which can truly enlighten the people of present day.

Thus, for those aimed at mastering the spoken language, there is the immersion program. With  seven hours a day of talking Tibetan, no doubt students learn quickly.

Immersion school

That is, if they survive, because it’s not easy! Unlike any most other Tibetan learning books, following the manual students go mainly through modern day life situations with their teachers.

Textbook section on love

They have one teacher for two hours, and after a tea break another 1,5 hours with another teacher. Then the students and teachers eat lunch together. After lunch there are another two sessions, three hours in total. The approach is Tibetan only; there is a notice hanging on the door, that those who speak English will have to pay a fine!

Students and teachers eating together

Recently also a translator training program has started. Currently their schedule looks something like this. First students will have class on a particular text, which is currently the Pema Katang, the life story of Padmasambhava. There are plans to study Jamgon Kongtrul’s Treasury of knowledge in the future. Afterwards students have a one on one talk with one of the tutors, who are also following the class, and discuss what has just been taught to them. Then there is some class on the collected topics, or dudra in Tibetan, followed by debate.

Translation training classroom

After lunch there is another teaching, like the 37 practices of a Bodhisattva or the Jewel Ornament of Liberation  from Gampopa. Afterwards again the text is discussed with a language partner, and then finally at the end of the day there is one tutor session focusing more on colloquial.

Students studying outside

The kangyur project

Kangyur input and comparison department

Another project of Esukhia is the Kangyur project. The Kangyur, the words of the Buddha, have already been typed in by a group led by Alak Zenkar Rinpoche some years ago in China, where a critical edition had been made by comparing several Kangyur versions. This edition is called the Kangyur dedur. However, besides noting the differences in the different editions, decisions had not been made on which spelling is the correct one.

Discussing kangyur input

To arrive at a faultless edition of the Kangyur, the Dalai Lama has recommended three steps. During the first stage the obviously wrong grammar (which if corrected would not change the meaning), will be corrected. For this phase mainly the Esukhia team will take responsibility. For the second phase, we need to start looking at slightly more difficult issues, namely those issues concerning mistakes where if one would change the grammar, it would also change the meaning. Now in order to correct these mistakes, the Tibetan text will be compared to its Sanskrit source. This will most likely be done by Sanskrit experts from the Central University Tibetan studies at Varanasi. Finally, a team of scholars from each different Tibetan Buddhist school, Nyingma, Geluk, and so on, will look at the discrepancies and decide what they think should  be the correct spelling. This will probably be done by the teams of Lobsang Monlam, the creator of the famous Tibetan dictionary Monlam Bodyig. He already has specialist teams for each school, for example for the Nyingma this would be Khenpo Pema Sherab and khenpo’s from Namdroling Monastery in south India.

Kangyur project planning

Why is this necessary? Now, when translators want to translate one page of kangyur there are about 25 discrepancies. Thus presently the translator has to decide what is the correct spelling and meaning. Of course, it’s much better if native speakers do this work. Translating being difficult enough, then at least the translator has a correct text to work with.

Buddha on the road

These days the Buddha appears more and more frequently, wherever you go, if you look, you can find Buddha. Here are some of the Buddha's I saw when I travelled from Dharamsala to Kathmandu. 

Painting in some restaurant, when the night bus stopped over for diner in the middle of the night. I have no idea where we were at at the moment.

Above and below (two): three paintings in Ama guesthouse in the tibetan settlement of Manju Katilla in Delhi

Below: the in-flight magazine from Jet Airways covered the ruins of the worlds most ancient university, Nalanda.

Below: arriving at Kathmandu airport!

One day pilgrimage around Dharamsala: Khamtrul Rinpoche’s Gyatsal ling monastery and Shugseb Nunnery

There are many monasteries in and around Dharamsala, or more precisely Mceod Ganj, the Indian town were the Tibetan government in exile has settled. But not all found easily, and thus on a rainy anything can happen Saturday,  we went to look for two monasteries which had our special interest.We took the bus from McCleod, and from Dharmasala in the direction of Palampour. After about half an hour we arrived at Sidphur, were we thought both Shugseb nunnery and Khamtrul Rinpoche’s monastery, Chime Gyatsal Ling, would be.  Passing the Norbulingka Institute, finding Gyatsal Ling was not very difficult. 

We heard that unfortunately Khamtrul Rinpoche  is currently in Taiwan for medical reasons. At present he has reached the age of no less then 88 years, quite an age already! But despite the absence of Rinpoche, we were heartily greeted by Lobsang zangpo, a Western monk who is studying with Khamtrul Rinpoche for many years. 

While talking we found out he had already met a lot of students from Rigpa, who often wish to meet Khamtrul Rinpoche due to his connection with Terton Sogyal, Lerab Lingpa. Lobsang informed us, that Terton Sogyal once got quite sick for a prolonged period of time, and that he spent a long time convalescing at Khamtrul Rinpoche’s monastery in Tibet, Garje Khamzhung. During that time he gave the empowerments and transmissions of almost all of his terma’s, and thus the previous Khamtrul Rinpoche became one of the main holders of his terma. In Tibet the terma’s of Lerab Lingpa are available, not the least in Larung Gar ofcourse, founded by one of the incarnations of Terton sogyal (the other being Sogyal Rinpoche).  In exile however, Khamtrul Rinpoche is probably the only one holding Terton Sogyal’s lineage. One of Terton sogyal’s terma’s, the Yang Nying Pudri has being transmitted fully by Khamtrul Rinpoche to the Dalai Lama’s private Monastery, Namgyal. It seems they perform the ritual yearly.
Khamtrul Rinpoche also has a strong connecting with the Dalai Lama. One of those connections is evident in the fact that he is one of the only ones holding and practising the visions of the fifth Dalai Lama. For those who want to know more about Khamtrul Rinpoche can read his autobiography, Memoirs of lost and hidden lands, translated by Lobsang into English.

Something else worth mentioning, is that Khamtrul Rinpoche did not wish his monks to study uninterruptedly for 9 years as is the norm in Tibetan Shedra’s, but wanted study to be mixed with practice. Therefor he has designed a unique 13 year program, combining both study and practice.

After this informative chat with Lobsang, we went on our way again to find Shugseb. The speciality of Shugseb nunnery is that as far as we know, they have one of the only Shedra for nuns in exile, the other being the huge shedra at Namdroling in South India. It was supposed to close to Sara, and upon meeting two monks from Sera who had to go to Sara,we decided to give them a lift and then ask at Sara where to go. Sara is the a renowned Tibetan school where the focus is mainly on Tibetan Literature and grammar, and other modern day subjects. Both lay and monastic study there, and many of Esukhia’s Tibetan language partners are graduates from Sara. To our surprise we heard that actually it was quite far, but we decided to go  anyway. The taxi driver also did not know where to go exactly, and only after a very friendly Tibetan joined our taxi we were able to find it.

As we can read on the Rigpa wiki, the original Shugseb nunnery in Tibet was a nunnery located thirty miles from Lhasa on the slopes of Mount Gangri Thökar, a site associated with the great master Longchenpa. It was founded by the great female master Lochen Chönyi Zangmo.  At Shugseb we met Khenpo Tsering from Namdroling, a teacher at the nunnery, who kindly informed us about the Nunnery. 

Several nuns have already finished the nice year shedra curriculum, and are now running the monastery. We were informed that also one western lady is currently studying in the final years of the curriculum. Thus for those women interested in studying at a traditional Tibetan shedra, but unable to do so because most shedra’s are monk or male only,  it is definitively worth looking at Shugseb Nunnery.

Ngagyur Shugseb Nunnery Institute,

Vill Tariyala Ruhru, Dharog, Dharamsala- 176215, distt Kangra, H.P. Tel 01892-209541, mobile 9418833804 / 9418833803, email ugyenzong@yahoo.com

In the Footsteps of Guru Rinpoche: Pilgrimage to Asura cave in Pharping, Maratika cave, Boudha and Swayambhunath with Sogyal Rinpoche and Orgyan Tobgyal Rinpoche

Asura Cave

As Sogyal Rinpoche explained himself later on, Orgyan Tobgyal Rinpoche had been encouraging him for several years to do retreat at the great sacred place of Asura cave above the small village of pharping, in Nepal. In May 2014 all the conditions finally came together and Sogyal Rinpoche, together with Orgyan Tobgyal, a few monks and a few dozen of Sogyal Rinpoche’s students came together to practice the terma revelation of Terton Sogyal, Yang Nying Pudri, at the very place where Guru Rinpoche attained enlightenment while practicing Vajrakilaya. Tulku Sangye Dorje from Tulku Pegyal’s monastery also joined us with a few monks from Tulku Pegyal’s monastery and Dzogchen Monastery.

Orgyan Tobgyal practicing in the cave the day before the practice started

The original plan was to start a bit later, but the plan was changed and we started straight away on the 3^rd. Since it was a tsokbum, meaning a hundred-thousand tsok offerings, we had to gather huge amounts of tsok everyday. The first few days the weather was creating a lot of obstacles. But despite the weather, Orgyan Tobgyal was intend on practicing outside in front of the cave, instead of in the temple which was located slightly below the cave. After having moved the whole practice setup with shrine and everything up to the cave and then down again to the temple, a plastic rooftop was created to protect us from the rain. However the second or third day the rain turned into a storm, the rooftop was blown away and the practitioners had to quickly evacuate their seats. Orgyan Tobgyal was unmoving though, and despite the darkness that had descended we continued the practice, although some had to follow from a somewhat dryer place. 

Orgyan Tobgyal continuing the practice steadfastly

Besides the weather other obstacles did also arise. Some stomach bug was circulating, probably enhanced by the bad weather and some dodgy local foods, and more than half of the practitioners, including Sogyal Rinpoche himself, where struck with some stomach bug or food poisoning.

The last few days of the practice the local spirits seemed to have turned more favorable to us, and except for a few drops the weather became quite agreeable.

 The sun finally breaking through

Chopon and drummer relaxing in the break

Everyone focused on accumulating the tsok prayers

Some happy practitioners in the break

 When the days progressed more and more practitioners arrived, and at the last day the courtyard in front of the cave was filled to the brim with practitioners. Before the final tsok Orgyan Tobgyal  Rinpoche gave a teaching on the importance of pilgrimage, with Rinpoche translating himself.

Orgyan Tobgyal giving teaching on pilgrimage with Sogyal Rinpoche translating

Sogyal Rinpoche teaching the day after the practice finished

The audience; students and tourists

Sogyal Rinpoche giving blessings to some local pilgrims

Maratika cave

While the practice was going on at Asura cave, Orgyan Tobgyal and Sogyal Rinpoche formed the idea of visiting Maratika cave and doing Chime Phakme Nyingtik practice there. The Rinpoche’s would go in a helicopter, together with most other students, and those with a bit smaller wallet would go with jeeps one day earlier. 

Jeeps stopping for a break

We left with the jeep on the 11^thof May. The first part of the road was pretty good, much better than expected. A Japanese company is working on making this road. However after a few hours at some parts the road was not finished, and we had to start taking stony mountain roads. That was the prelude for the last part of the trip, where there was nothing but bumpy mountain roads. After fourteen hours of driving in desert like blazing hot mountains we were thoroughly shaken and exhausted, but we’d arrived. At arrival we found out the luxurious hotel we’d been promised by our tour operator seemed to be no more than empty 300 rupee (2 euro’s) rooms, just with a bed. Back to reality, we were in the middle of the mountains, in the middle of nowhere. Water was a big problem in the town, the only water source was down below the lower Maratika cave, and people had to carry all their water up the hill for about 15 minutes. 

The Maratika cave from outside

Then we had a big job to do: prepare the practice place, set up the shrine and anything else needed before Sogyal Rinpoche would arrive the next day at around twelve! We had one contact, the main lama of the only monastery in the area, lama Karma Wangchuk, who could provide us with some tables, cushions, shrine items and so on. Unfortunately he was not there, but there was one other lama, lama Pasang, who was taking care of the monastery and who he had appointed to help us

Maratika Chimey Takten Choling Monastery

The next day early morning we quickly realized that without lama Pasang we would not have gotten much done. He arranged all the things we needed for the practice, which we could all borrow from their main prayer hall. But not only that, he also provided a crucial link with the local Hindu priests who are controlling the cave. He asked permission for us to practice in the cave, and also paid for some tribute we had to pay the local priests for practicing inside the cave itself. 

Looking outside the cave

We set up the shrine, bought tsok and did as much as we can. However much had prepared, Sogyal Rinpoche and Orgyan Tobgyal arrived a bit earlier and when they arrived the main cave was still a big mess with left over hindu offerings all over the place, and offering fires filling the cave with a thick and suffocating smoke.  But with everyone also having arrived now, with many hands the cave was quickly made suitable for our practice to commence.

The cave was not exactly empty, thousands of Hindu pilgrims arrive daily

Maratika cave is the cave where Guru Rinpoche attained the level of a vidyadhara with power over life through his practice with the consort Mandarava. As it says in A Great Treasure of Blessings:

“Returning to Zahor, Padmasambhava took the royal princess Mandarava as his consort, and they then went to the Maratika cave, where for three months they practised the sadhana of longevity. The Buddha of Limitless Life, Amitayus appeared, empowered them with longevity, and blessed them as inseparable from him. They both accomplished the second vidyadhara level, ‘vidyadhara with mastery over life’.”

Therefore, there is no better place in the world to practice for the long life of the masters, and ourselves.  On top of that, we practiced the ‘Chime Phakme Nyingtik’, or in English ‘The Heart Essence of the Sublime Lady of Immortality’.  

Practicing in a smoky cave

As the Rigpa wiki informs us, “Jamyang Khyentse revealed the terma of Chimé Pakmé Nyingtik at his seat Dzongsar Tashi Lhatse in a vision of the three masters who attained the level of vidyadhara with power over life: Guru Rinpoche, Vimalamitra and Shri Singha.Through its power and blessings, many masters, including the great Jamgön Kongtrul, have been able to remove obstacles. In fact, according to prophecies, the life of Jamgön Kongtrul would have had many obstacles, and he would not have lived very long, but for this practice of Chimé Pakmé Nyingtik. The highly respected master Jamyang Khyentsé Chökyi Lodrö, in his biography, said that he received this transmission about ten times, and held this as his most important practice. It was also the main heart practice of Dilgo Khyentse Rinpoche, who completed all the required practices seven times in retreat. More recently, one of the main holders of this practice was Kyabjé Trulshik Rinpoche, who every year spent at least a month in retreat practising Chimé Pakmé Nyingtik at Maratika cave in Nepal.”

Offerings being made for Sogyal Rinpoche’s long life

Although we did not have the time to prepare the special long life pills ourselves, auspiciously we had been able to acquire some made by the doctor of Chatral Rinpoche, Amchi Tsering Zangcho.

After the practice was finished, the Rinpoche’s together with the other people who came with the helicopters had to leave quite quickly again.

Helicopters departing again

Opposite the main cave, high up a prayer flag hill, is another cave called Chenresig cave. It is said that these days many lama’s actually do retreat here in this cave.

Prayer hill opposite the cave. To the right one can find
another cave, called Chenresig cave

After our Rinpoche’s left, I was fortunate to meet another Rinpoche. I stumbled into a group of pilgrims headed by an old lama. I was told it was Pema Yangtse Rinpoche. It sounded very familiar, but I could not recall exactly where I heard the name before. I offered the Rinpoche some alcohol from the tsok. Later I met the group again, and after they told me they were from Sikkim it finally dawned on me. Pema Yangtse Rinpche is the abbot of Pema Yangtse Monastery in Sikkim, which is the oldest monastery in Sikkim and founded by Lhatsun Chenpo, the revealer of the Riwo Sancho practice. When visiting Sikkim with Orgyan Tobgyal a few years before, we had visited the monastery. At the time it was empty though, because the lama and all the monks where doing Drupchen at Tashi Ding with Dzongsar Khyentse Rinpoche. I received the transmission for the root text of Riwo Sancho, the Mountain Smoke Offering. Later I met Rinpoche again, and on my request he gave a short teaching on the benefit of Riwo Sancho. He said all the lama’s of the past, like Jamyang Khyentse Chokyi Lodro, Dilgo Khyentse Rinpoche en Dudjom Rinpoche, all spoke about the tremendous benefit of practicing Riwo Sancho. By offering substances like red and white sandalwood, Artemisia, musk, the three fruits Amalaki, Bhibitaki and Haritaki (Yellow, Beleric, and Emblic Myrobalan), barley, butter, the three whites (curd, butter and milk) and so on, to all the deities, protectors, the owners of the earth and local deities, the guardians of treasures, the benefit is incredible.

Pema Yangtse Rinpoche

In the lower Maratika cave some practitioners were doing retreat.

Practitioners in the lower cave

There is a very nice video about Maratika, made when Lama Zopa Rinpoche made a pilgrimage to the cave in 2010, where we can see the main cave, the lower cave and the Avalokiteshvara (Chenrezig) cave above the prayer flag hill. As it says in the video, just seeing this cave once is extremely beneficial. A student of Zopa Rinpoche also wrote a shortarticle about the cave for Mandala Magazine. He writes: “Maybe people will generate the thought to come here to practice. Coming here, visiting holy places, it is better if people do practice, not just take pictures.” That is probably good advice !

Boudha and Swayambhunath

The last few days of our pilgrimage were spent around the Boudha stupa and in Swayambhunath. The first day we payed our respect to the relics of Dilgo Khyentse Rinpoche at Shechen Monastery.  Rinpoche was a bit tired and thus we did not stay very long. The second day we visited Dudjom Rinpoche’s monastery. The old secretary of Dudjom Rinpoche was there and we received a warm welcome. We all sat down in the main temple, and Rinpoche was very inspired. He spoke about the importance of devotion. Then together with the monks of the monstery, we practiced Calling the Lama from Afar by Dudjom Rinpoche. Also we were all offered special Damdrip Nyepa Kunsel pills, the recipe of which Dudjom Rinpoche wrote himself and which the monks at the monastery make themselves. 

Sogyal Rinpoche in front of Dudjom Rinpoche’s monastery

The third day we visited the ancient stupa of Swayambhunath. There is much to be said about this stupa, but in fear of writing to much I’d better leave it for another time.

Sogyal Rinpoche walking up to Swayambhunat

Rinpoche making aspiration prayers in front of the great stupa

 I hope this short story will fill the hearts of those who were not able to come with joy and inspire anybody to visit the holy places of Nepal!

Many of the pilgrims were students of the Rigpa Shedra. Visit us in Nepal or online.

Written by Han Kop in Pharping on the days after, and finally finished in Bir, India, during Saga dawa.

Tsampa breakfast for Westerners

Ingredients

Tsampa (roasted barley), 2 to 4 table spoons

Ghee (Clarified butter), 1 table spoon

Hot water

Honey or other sweetener (except white sugar)

Pinch of rock salt

Ideas for flavoring:

(Roasted) sesame seeds

Ground coconut

Crushed cashew nuts

Nutmeg/cinnamon

Preparation

Put the ghee in a bowl  and add some hot water to melt the ghee. Then add the Tsampa, and for example a table spoon of sesame seeds, a teaspoon of coconut, honey, some nutmeg and a pinch of rock salt. Then add more hot water until the desired thickness. Tibetans eat it quite dry but most westerners probably prefer to have it similar to porridge.

Notes

Tsampa or roasted barley has a sweet taste, and is light, cooling and dry. It is easy to digest and has been recommended for everyone again and again by Tibetan doctors as a very healthy breakfast. Tibetans eat it with salty butter tea, but tea is not recommended for wind persons. Since barley is dry vata (lung/wind) constitutions should definitively add some ghee, or else butter or oil to counteract the dryness. Since the morning is cold, the heating quality of sesame seeds and nutmeg or cinnamon is an excellent addition to make the dish more warming.

Tsampa breakfast is also very convenient because all the ingredients, including the ghee, can be stored at room temperature for a long period without going to waist. And when traveling, all you need to add is hot water or tea.

Making Tibetan medicine with Amchi Tsering Zangcho

Today I had the great fortune to be able to give lama Tsering Zangcho a hand while making his medicine. He is the doctor of Chatral Rinpoche and some say he makes the best medicine in nepal. We also made some mendrup for a -Longchen Nyingtik- Dukngal rangdrol mendrup .



First we had to clean the medicine, take out all the dirt and stones and so on. Then some ingredients had to be sliced into smaller pieces, for example pieces of the trunk of the red and white sandal wood tree. Some ingredients are quite well known, like nutmeg, cardamom, clove, kakola, seeds of pomegranate, and saffron. But others, like certain flowers or resins from trees, I and probably most other people have never heard of before. Then finally we put all the ingredients back in the bags, to take them to the grinder. Once they are grinned and mixed they are made into pills.

something that looked like old composted tree bark

certain tree barks 

different ingredients for Dukngal Rangdrol pills

some unknown roots of a plant 

Celebration of rebirth of Penor Rinpoche in Boudha Kathmandu

Celebrating the recognition of the 'new' Penor rinpoche, many lama's, monks, nuns and lay people gathered around the big stupa of boudha for three days of practice and aspiration prayers. Everyday a big tsok was held, led by Namkha Rinpoche, practising the Rigdzin Dupa from the Longchen Nyingtik cycle.

Below from left to right, starting with the lama in orange; unknown, Tsoknyi Rinpoche, chokyi Nyima Rinpoche, Tsona (?) Rinpoche.

Below From left to right; Tsona Rinpoche, Namkha Rinpoche, Chokling Rinpoche, three unknown lama's and at the end of the row Khenchen Namdrol Rinpoche

The last day a few nuns offered songs during the tsok: