Gompaland The land in West-Bengal
Gompa The gompabuilding
Memorandum Memorandum of the 'CHHI-MED RIG-'DZIN Society
Education Education of young monks

Gompaland in West-Bengal

To prevent the decline of Buddhist teachings in general and especially those of his own tradition, Rinpoche had for a long time the wish and vision to build his own monastery where retreats and study should be done. For that reason in 1961 he formed the Chhimed Rigdzin Society together with many other great lamas. The patrons of the Society were the then heads of the four main schools of Tibetan Buddhism. For the Nyingmapa H.H. Dudjom Rinpoche, for the Sakyapa H.H. Drolma Photrang, for the Kagyupa H.H. Karmapa and for the Gelugpa H.H. Gaden Tri Rinpoche Yong Dzin Ling. The vice presidents included Ven. Truslhik Rinpoche and Ven. Taklung Tsetru

In 1995, Rinpoche and his son Tulku Ugen Chencho Lama purchased a large piece of land in the name of the society close to the Himalayan mountains of Sikkim and started to build a gompa in December 1999. In December 2002, half a year after Rinpoche passed away, the gompa was inaugurated by Ven. Kathok Tulku and according to Rinpoche's vision the gompa started to fulfill the aims of the Chhimed Rigdzin Society.

The Gompa

In the last years of Rinpoche’s life the thing that was most important to him and that he gave prioprity to above all else was building his Gompa and trying to bring that work to completion. Since six years the annual butterlamp retreat took place in Dhansara and it is Rinpoche’s wish that we continue to do this. Rinpoche’;s body was cremated at this place and it is sure that this Gompa will be the place to which his Tulku will come. Tulku Thondup Rinpoche writes about the Gompa

„This Temple has been the centre of Rinpoche’s focus for so many years. In a way, it represents his presence. With this opening ceremony, one of his main aspirations has been realized. In the future, this should be the centre of the spiritual source and goal of pilgrimaghe for his disciples. Since the construction aspect of the Temple has been mostly completed, the focus now should be on seeing and using it as the source of Rinpoche’s blessings“.

Our Gompa will be firstly the place where Rinpoche’s ritual objects and all the texts opf his lineage shall be kept for his Tulku incarnation. Some of Rinpoche’s disciples have done retreats on the Gompaland. Anne and Sebastian have finished their three year retreat. Ugen is leading the pujas at the Gompa and offering lamps and Tsogs on all the Padmasambhava days, Dakini days and other auspicious days.



(Registered under the West Bengal Societies Registration Act XXVI of 1961 as modified up to 1963)
I.The name of e the Society is THE 'CHHI-MED RIG-'DZIN SOCIETY* ('Chhi-Med Rig-'Dzin 'Dus-sDe ; Amarvidyadhar Samgha.)
II.The registered office of the Society will be, until the Society has its own building, situated at present in the state of West Bengal at the following address:
Gompa Building,
Tirpai Road,
Dist. Dajeeling (W.B.)
III.The aims and objects for which the Society is established are as follows:
i.To preserve, foster and promote the doctrines of the Buddha and Padma Sambhava for the benefit of all beings by the study and practice of the Dharma. In particular, the Society is formed in commemoration of the great kindness of Padma Sambhava, Nanam Dorje Dudjom, Rigdzin Godkyi Demtruchen, Padma Trinlae, and Nuden Dorje Drophen Lingpa.
By the kindness of Padma Sambhava the Tantric Doctrines were spread in Tibet and the Treasure Doctrines (gTer-Chhos) were hidden for the benefit of future generations. By the kindness of Nanam Dorje Dudjom, one of the five innermost disciples of Padma Sambhava, the necessary merit was accumulated and the compassionate aspiration to be born in future times as a revealer of the treasure doctrines was formed. By the kindness of Rigdzin Godkyi Demtruchen, incarnation of Nanam Dorje Dudjom, the Byangter (Northern Treasure doctrines and ritual texts were arranged for clear and easy practice, and he also composed many commentaries which make their profound meaning evident. These doctrines were also deeply studied and practices by Zilnon Dragtsal Dorje (the fifth Dalai Lama). By the kindness of Nuden Dorje Drophen Lingpa, incarnation of Keuchung Lotsawa, one of the twenty-five main diciples of Padma Sambhava, many deep and powerful Treasure Doctrines (the Tersar of Khordong Terchen) were revealed, which once again opened the door to Enlightement.
*(See Appendix I)
ii.The Society will follow the mandate and path of 'Chhi-Med Rig-'Dzin Lama, the incarnation of Keuchung Lotsawa. He was appointed in charge of the Byangter Doctrines (Byang-Pa'i dDag-Po) by the 9th Rigdzin Chenpo Nyamnyid Dorje, and as incarnation of Nuden Dorje Drophen Lingpa (Khordong Terchen) he is in charge of the Khordong Tercho. Seeing the sad state into which understanding and practice of the Dharma has fallen "Chhi-Med Rig-'Dzin Lama has graciously chosen to found the Society as a means to raise high the victory banner of the Buddha's Doctrines.
iii.The 'Chhi-Med Rig-'Dzin Society will serve as an instrument for promoting the doctrines of these great saints and for encouraging their study and practice by any who have interest without discrimination of age, sex, caste or nationality. In accordance with this avowed aim, whatever steps are necessary toward fulfilling the great aspiration of the welfare of all sentient beings will be taken. Where spiritually advantageous, texts will be translated into the various languages of the students, study books will be printed, buildings for study, worship and residence (i.e. Tsug-Lag-Khang, institutes, temples, monasteries, dharamsalas, libraries, etc.) will be constructed, and in general whatever is conductive to the real inner growth of beings will be striven for.
iv.Therefore this Society is established for cultural, educational, and religious purposes. Any person who is a follower of the Buddha Dharma and who possesses faith in Guru Radma Sambhava, no matter what his caste or country of origin, shall be eligible for enrollment as a member of this Society. In general, the authority and leadership of the Society shall be vested in Lamas, Trulkus (incarnations), Khenpos (accomplished scholars) of high moral character and high attainment in scholarship, possessing the three classes of vows (sDop-gSum), and the prerequisite initiations (sBangs). By their example and precept they will act as spiritual guides to the membership of the Society and to the lay following of the Nyingmapa Sect and all Buddhists. Persons who are lacking in learning and realization shall not be invested with any of the authority or power of the Society. No person shall teach in the Society or act on its behalf without the written permission of the President.
Furthermore, it shall be incumbent upon all members of this Society to conduct themselves in a courteous and gentlemanly manner, discussing quietly with other members any genuine differences of opinion, but eschewing all malice and ill-will which might lead to disruption and schism within the Sangha. Members who engage in such unethical conduct shall be liable for expulsion from the Society.
v.The principal objects of the Society shall be promotion of the Buddha Dharma in both religious and secular affairs among the membership by self-study and improvement of moral conduct and character and among the public generally by charitable works and the teaching of moral conduct of life; as well as the promotion and preservation of the Tibetan language and religious culture. These objects are undertaken by virtue of membership's belief in Guru Padmasambhava and adherence to their religious vows (sDom-gSum).
vi.The Society shall frame rules, regulations, and Bye-laws for the guidance and control of the various activities undertaken by the Society. It shall constitute such committees and other bodies as may be deemed fit and lay out their powers and functions.
viii.The Society shall establish, develop, maintain and manage institutions and organizations in pursuit of the aforesaid objectives. In particular, it shall undertake to seek out and collect important manuscripts and books in the Tibetan and Sanskrit language, placing them in a library maintained by the Society where thy may be consulted by scholars and students in the reading room provided,. In addition, the Society shall collect rare images, tankas, and other artifacts of cultural import and significance which it will place on display in a museum as a representative collection of traditional Tibetan culture maintained for educational purposes. Ritual objects used in dBangs, pujas etc., will be kept in a special room provided for that purpose.
Furthermore the Society will maintain a meeting hall which shall be used for Dharma teaching, cultural lectures, dBangs (Initiations) and other ceremonies belonging to Buddhist practice. These facilities may be used for religious purposes by Lamas and their disciples who are not members provided written permission is granted by the President.
ix.The Society shall establish an educational institution for the study of the Tibetan Language and the Tibetan Tripitaka, as well as the commentaries thereon.
Furthermore, the traditional arts and sciences will be taught, such as philosophy (darshana), customary law, medicine, astrology, painting, etc. For this purpose a Tsug-Lag-Khang or college shall be constructed containing classrooms, instructor's offices, etc. To this will be attached hostels for male and female students and such other facilities as are needed. The mediums of instruction in this institution shall be the Tibetan, Hindi, and English languages. The Society shall confer the traditional monastic degrees and other academic degrees including degrees Honoraries Causa in the arts and sciences, as may be recognized by the International Universities and by the Governments.
x.For the properly qualified advanced students, there will be instructions in certain aspects of higher religious culture, such as Dristi, Bhavana, and Carya; Japa, Sadhana, and Karma (including the ritual systems of Santa, Paustika, Basikarana, and Raudra); making of gTor-Mas and mDos; 'Chams or Lama Dances, other forms of dance, liturgical music, and the performance of Puja at prescribed times; architecture and construction of temples, Stupas, mandalas, images, etc., and other branches of cultural and religious training.
xi.The Society shall encourage the growth and development of the Bhikshu Sangha and its three foundations (gZhi-gSum), namely Posadha, Varshika and Pravarita. Furthermore, the Sangha at large shall offer congregational prayer and worship on the tenth and twenty-fifth day of every month of the Tibetean year, especially during the month of Vaisakha (Saga Dawa, the sixth month), and shall perform other religious rituals such as Grub-Chhos, etc. On each tenth day the books of Byangter and Khordong Terchen Tersar shall be read, and also at the end of the year (dGu-gTor).
(See Appendix II)
xii.The Society shall engage in various charitable works in order to benefit the community, such as aid to the poor and destitute, and shall establish scholarships and grant such other benefits to individual students as may be deemed fit.
xiii.The Society shall erect and maintain a Dharamasala, a guest house and students hostels. Special arrangements may be made at these facilities for those who are in need due to illness or other hardships.
xiv.The Society shall encourage the study and teaching of the Tibetan Language, the Tibetan Tripitaka, and the traditional sciences by way of discussions, symposia, seminars, and the composition of Books, articles and papers by scholars. From among these, certain books and articles will be published by the Society either in the Journal of the Society or as separate volumes. To this and the Society shall establish its own press and it own research institute or Tsug-Lag-Khang.
xv.The Society shall from time to time sponsor conferences to which noted scholars will be invited to read their papers upon designated topics and enter into discussion thereon with the participants. Furthermore, these conferences shall provide opportunity for lay people to have the darshan and receive the blessings of those great lamas who may be in attendance.
xvi.The Society shall affiliate itself with other Buddhist associations having objectives wholly or in part similar to those of this Society where it is opportune to do so; and also with other educational institutions, establishing where possible joint programs of study and examinations. The Society shall aid and assist such associations and institutions in such a manner as the Managing Committee may deem fit and proper.
xvii.The members of the Society shall bind themselves to avoid all religious rancor and bigotry. All members shall endeavor to cultivate a broadminded and universal outlook (Ris-Med-Pa) in religious matters and particularly in respect to Hinayana, Mahayana, and Vajrayana, and the four schools of Tibetan Buddhism, namely, Nyingmapa, Sakyapa, Kargyudpa and Gelugpa.
xviii.The members of the Society shall respect and obey all laws of the State and Central Government and shall in accordance with the Dharma seek in every way to better their spiritual welfare of their country.

The further objects of the 'Chhi-Med Rig-'Dzin Society are:
xix.To maintain public libraries and free reading rooms for the study of Buddhist culture.
To observe the birthdays of the Buddha (Shakyamuni), Guru Padma Sambhava, Buddhist Saints, the founders of rDo-rJe-Brag (rGod-lDem and Ngag-Gi-dBang-Po), and Khor-gDong-dGon-Pa, and other great men (Satpurucasa) of the country; independence day, republic day, Tibetan New Year, Sa-Ga Zla-Ba (Vaeshaki Purnima), the 10th day of the Tibetan sixth month (sTag-Zla-Tshe-bChhu), Tibetan 1st month (Chho-'Phrul-Zla-Ba, Phalgun), the 22nd day of the Tibetan 9th month (Lha-Babs-Dus-Chhen), etc. , in order to uplift the morality of the people of the locality.
xx.To make Tibetan Buddhism popular amongst the masses.
xxi.To impart Tibetan education in different branches, such a Sum-rTags (grammar), sNyan-dNgags (poetry), rNam-Thar (biography), Lo-rGyus (history), lTa-Ba (philosophy), etc.
xxii.To encourage the writing of Tibetan or Buddhist original plays, sketchs, literature, etc., in any language.
xxiii.To carry on researches into the fields of drama and such other departments of the fine arts through the medium of Hindi or English language (or other necessary languages).
xxiv.To construct auditorium and stage, if necessary, for the promotion of the objects of the Society.
xxv.To co-operate with necessary Government (Central or State) and Semi-Government authorities for the speedy settlement of disputes.
xxvi.To introduce, encourage and develop and-spinning, weaving and the cultivation of cotton.
xxvii.To help to promote cottage and home industries such as oil pressing; soap-making, carpentry, black or gold smithy, jute-pressing, agro industries, paper making, poultry, village pottery, doll making, and works of that nature.
xxviii.To establish and maintain basic and adult education centers.
xxix.The Society shall create and maintain funds to which shall be credited all such monies as may be raised in accordance with the rules. Furthermore, the Society shall carry out such commercial or industrial activities that may tend to promote the funds of the Society.
IV.The above mentioned aim and objects of the Society shall be binding on all its members without exception.
The permanent office of the Society shall in the future be located where the Society establishes the Monastery of the Byangter and Khordong Terchen Tersar lineage of the Nyingmapa.
Upon these aims and objects of the Society, the members of the Governing Body are agreed. From time to time, when sufficient reasons arise, they shall meet together, and upon full discussion of the issues involved, shall make such amendments as are necessary, and register them accordingly.

Education Program


Amongst the Society's aims is the instigation of an education program for children. Ven. Tulku Thondup Rinpoche, the present president of the Society highlighted the great need for monastic education in India:

The school must be started with the idea to see a new generation of lamas to come up for the survival of the tradition. It should start small and be open to more children every year with the wish to see it become a proper shedra one day where any Dharma students could come to study and practice.


So far six young Sikkimese monks came to live in the monastery to receive proper education from lama Kunzang who is versed in Tibetan and has extensive knowledge in the rituals as well as painting, statue making, wood carving, Stupa construction and so on.

( You see: Lama Kunzang, the six monks and Rinpoche's family.)

The construction of their housing next to the gompa has already started and should be completed by mid April, before monsoon starts. Initially the children will learn to read and write Tibetan and English. They will also study the basics of Buddhism and learn to perform rituals. But the hope and wish of the Society is that the gompa in time will be able to provide a full traditional Tibetan education (including medicine, arts, dance, astrology, etc.) as well as a modern education.

How can you help? Due to the small size of Chhimed Rigdzin Rinpoche's sangha we come to you seeking support to build the Stupa of this enlightened master and realize his vision.