Buddha on Bald Mountain

Country Russia
Genre: Ethnographic cinema
Duration: 58 min. 50 sec
Director: Igor Yancheglov
Producer: Andrian Melnikov
Sound engineer: Maxim Brezhestovsky

About the film: In distant Buryatia, almost at the very edge of the Earth, stands Bald Mountain, blown by clean and fast winds. Near that mountain, as usual, there is a cemetery, but not an ordinary one, a glass factory one. And on the mountain itself is a divine palace. Buddha lives and works in this palace. Many pilgrims come to him from all over the world. Guests from the capital also reached him, and not ordinary ones, but from the program “Mysterious Russia”. They ask him different questions this way and that, everyone strives to find out something about miracles. And Buddha laughs: “What are you talking about,” he says, “I don’t have any magical abilities!” And then a minute later: “But in general, foreseeing the future is not so difficult...”

“Buddha on Bald Mountain” is a film about the indestructible citadel of pure Buddhism, about death and rebirth, about the great Tibetan ascetic Yeshe Lodoy Rinpoche.

Original title: Join Me in Shambhala
Year of manufacture: 2001
Country: USA
Director: Anya Bernstein
Genre: Documentary
Duration: 00:30:16
Translation: Professional (one-voice)
Format: avi
Size:679MB

About the film: In 1993, after the fall of communism, Yeshe Lodoy Rinpoche and his student Tenzin moved to Buryatia, in southern Siberia, Russia. Their goal is the revival of the Buddhist faith, which has been persecuted for 70 years...

“When I was three years old, I was recognized as the reincarnation of one of the lamas. And when I turned six, they took me to the monastery where I lived in my previous incarnation. At first I really missed my mother, and then I got used to being close to my mentor. The teacher replaced me parents, I began to get used to monastic life. My mentor’s cell became my home..."

Add. information: Yeshe Lodoy Rinpoche is an outstanding teacher of our time, in addition to the boundless Boddhichitta, he also possesses honed skillful means in instructing his students.

Official website of the datsan "Rinpoche-Bagsha": http://www.elo-rinpoche.ru/
Website of the St. Petersburg Yelo-Center http://www.yelo.ru/guru.html

Download from gavitex.com (679MB)
Interview with Yelo Rinpoche at the end of the summer retreat
Year of manufacture: 2010
Country Russia
Duration: 00:52:05
Russian language
Format: avi
Size:668MB

On the day of the end of the summer retreat on the tantra of Solitary Yamantaka (Vajrabhairava) on July 3, 2010, Venerable Yelo Rinpoche answered students’ questions, continued the story about the holy places of India, and also summed up the results of the past retreat.

A collective retreat on the tantra of Solitary Yamantaka (Vajrabhairava) took place near Yekaterinburg from June 26 to July 3, 2010. It became a logical continuation of the teachings for Buddhists in Russia, which His Holiness the Dalai Lama gave at the request of the Venerable Yelo Rinpoche and the Supreme Lama of Kalmykia Telo Tulku Rinpoche in Dharamsala in November 2009.

Download from depositfiles.com Interview with Yelo Rinpoche at the end of the summer retreat (668Mb)
Year of manufacture: 2009
Country Russia
Duration: 00:44:03
Russian language
Format: avi
Size: 214 MB

During his stay in Kalmykia, Venerable Yelo Rinpoche spoke about the holy places of India and Nepal associated with the life of Buddha Shakyamuni, recalled the importance of receiving the Teaching from His Holiness the Dalai Lama, and gave instructions and good wishes for pilgrims going to India.

The original material is on the website of the Buddhist center "Rinpoche-Bagsha"

Download from gavitex.com (214 MB)

Venerable Yeshe Lodoy Rinpoche was born in Tibet in 1943. At the age of three, he was recognized as the fourth rebirth of Yelo Rinpoche. In Tibet, such people are called tulku - they consciously continue the chain of their rebirths, devoting their lives to helping all beings.

At the age of six, Yelo Rinpoche began studying in a monastery. At the age of seven he took monastic vows, at eleven he began studying Buddhist philosophy, and at the age of thirteen he continued his studies at the Drepung Gomang Monastery.

In 1959, due to the occupation of Tibet by China, Yelo Rinpoche left his homeland and went to India through the kingdom of Bhutan. From 1959 to 1971 he continued his studies in the sections of pramana, madhyamaka, abhidharma, vinaya and prajnaparamita. In 1963, Yelo Rinpoche received full gelong monastic vows from His Holiness the 14th Dalai Lama. In 1972, he entered the Buddhist University in Benares (India), where for three years he completed a full course of studying the “Stages of the Path” (Lamrim). Having graduated from the university with honors, Rinpoche received the title of Acharya.

After that, Rinpoche worked in Dharamsala (India, the residence of His Holiness the Dalai Lama), in the state library of Tibetan works and archives. Having completed his education at the Drepung Gomang Monastery in southern India under the guidance of the Venerable Agwan Nima, who had a stupa erected in his homeland, in the Zaigraevsky region of Buryatia, in 1979 Yelo Rinpoche defended the title of Geshe-lharamba, the highest Buddhist academic degree.

The root Teacher of Yeshe Lodoya Rinpoche is the famous Vinaya expert, Lama Dulva-hambo Thubten Chokyi Nima, of Buryat nationality. Yelo Rinpoche's main Teachers are His Holiness the 14th Dalai Lama and His Holiness's two Mentors, Ling Rinpoche and Trijang Rinpoche. From them and from the heads of the Nyingma, Kagyu, Sakya, Gelug schools, Yelo Rinpoche received the main Initiations and transmissions of the Teaching.

In 1992, Yelo Rinpoche arrived in Mongolia, then in 1993, at the request of the Buryat clergy and on behalf of His Holiness the Dalai Lama, he came to Buryatia, to the Ivolginsky datsan to teach at the Tashi Choikhorling Buddhist Institute. Yelo Rinpoche introduced Choira (Tsannit), one of the most important disciplines of Buddhist spiritual education, into the institute’s curriculum. In 1995, at the expense of Venerable Yelo Rinpoche and Hambo Lama Choy Dorje Budaev, a group of students was sent to study at Gomang Datsan.

Having become known and respected for his kindness and wisdom, in 1996, Yelo Rinpoche, at the request of believers, began giving instructions on Buddhist philosophy and transmitting Initiations for performing various practices. Believers noted Yelo Rinpoche's ability to explain the meaning and significance of phenomena from a Buddhist point of view and his ability to resolve any questions with the precision and clarity of a great scientist. So, gradually, Buddhist believers became convinced that it was not a simple monk who arrived in Buryatia, but a very high Teacher. The Buryats began to call him Rinpoche Bagsha*. The word "Bagsha" translated from Buryat means "Teacher".

Gradually, a circle of students emerged, people of different professions and nationalities, who realized the need for constant and systematic training in the Dharma. And therefore they asked Yelo Rinpoche to open his center in order to be able to gradually comprehend the Teaching.

In 1999, Yelo Rinpoche visited India, where, in an audience with His Holiness the Dalai Lama, he outlined the persistent requests of his students to open a center. His Holiness supported this idea. He said that such a center would greatly benefit all people and blessed Rinpoche for its creation.

In 2000, the Rinpoche Bagsha center was founded, and construction of a Buddhist temple complex began in Ulan-Ude in the area of ​​Bald Mountain. Together with the Venerable Yelo Rinpoche, his disciple Geshe Lharamba Tenzin Lama undertook the implementation of this labor-intensive project. On June 27, 2004, the grand opening of the Rinpoche Bagsha datsan took place on Bald Mountain. On the same day, Yelo Rinpoche performed a ritual to consecrate the Golden Buddha statue.

For three years (2009-2011), at the request of the Venerable Yelo Rinpoche, for the first time in history, His Holiness the Dalai Lama gave the Teaching to Russian-speaking students.

In April 2010, the Venerable Yelo Rinpoche, together with the monks of the Rinpoche Bagsha datsan, held the Sojong Khural for the first time in the modern history of Buddhism in Buryatia, which will be held regularly in the future. The very possibility of holding this khural, thanks to the tireless work of Yelo Rinpoche, appeared only now, when the number of fully ordained monks (gelongs) became sufficient to hold this khural. Moreover, holding the Sojong Khural was one of the main goals when founding the Rinpoche Bagsha datsan.

In December 2012, thanks to the tireless efforts of the Venerable Yelo Rinpoche, the sacred relics of Buddha Shakyamuni were delivered to the Rinpoche Bagsha datsan.

Every year, the Venerable Yelo Rinpoche conducts summer Teachings in the datsan “Rinpoche Bagsha”, and also conveys precious instructions and Initiations. At the request of students, he gives Teachings in Russia and abroad.

Venerable Yeshe Lodoy Rimpoche was born in Tibet in 1943. At the age of three, he was recognized as the fourth reincarnation of Yelo Tulku. At the age of six he began his studies in a Gelug monastery. At the age of seven he took monastic vows. When he was 11 years old, he began studying Buddhist philosophy. At the age of thirteen, Yeshe Lodoy Rimpoche settled in Goman Monastery. In 1953, due to the occupation of Tibet by China, the lama left his homeland and moved to India through the kingdom of Bhutan. From 1959 to 1971 he continued his studies in the branches of Madhyamika, Abhidharma, Vinaya and Prangna Paramita. In 1963, he received full gelong monastic vows from His Holiness the Dalai Lama. In 1972 he entered the Buddhist University in Sarnadha near Benares (India), where for 3 years he completed a full course of Lamrim (stages of the path to Liberation). Having graduated from the university with honors, he received the title of Acharya (corresponding to the title of senior teacher of Buddhist philosophical sciences).

After that, he worked in Dharamsala (India, the residence of His Holiness the Dalai Lama), in the State Tibetan Library as deputy head of the department, later he became the head of the department. In 1979, Yeshe Lodoy Rimpoche passed the exam for the title of Geshe Lharamba, the highest academic degree in Buddhist philosophy of the Gelugpa tradition (corresponding to the title of Doctor of Philosophy) at the Gomandatsan Monastery (India). In 1992, at the request of Mongolian Buddhists and on behalf of His Holiness the Dalai Lama Yeshe Lodoy Rimpoche came to Mongolia as a Teacher. In 1993, in response to a request from the Buryat clergy, His Holiness the Dalai Lama sent Yeshe Lodoy Rimpoche as a Teacher to Buryatia. Currently, Yeshe Lodoy Rimpoche teaches the Teaching at the Buddhist Institute "Dashi Choikhorlin" of the Buddhist Traditional Sangha of Russia at the Ivolginsvo datsan.

Venerable Yeshe Lodoy Rimpoche transmits initiations and instructions for performing Buddhist practices in Buryatia, the Aginsky National District, in the cities of Vladivostok, Yekaterinburg, Irkutsk, Novosibirsk, Omsk, St. Petersburg, Severobaikalsk, Ust-Ilimsk, Chita, as well as the cities of the Altai Territory.

The root Teacher of Yeshe Loda Rinpoche is the famous Vinaya expert, Lama Dulwa Kanbo Thupten Choikye Nyima, Buryat by nationality, the main Teachers of Yeshe Loda Rinpoche are His Holiness the Dalai Lama and two Teachers of the Dalai Lamas - Tichang Rinpoche and Ling Rinpoche. From these Teachers, as well as from the patriarchs of the Gelug, Kagyu, Nimgma and Sakya schools, Yeshe Lodoy Rinpoche received the main Initiations and Transmissions of the Teaching.

Life path of Elo-tulku in the fourth birth

Please tell us a little about yourself and your Teachers.

I had many Teachers. Among them there are both Tibetan and Buryat Teachers. In my homeland, in the province of Letan, I had two Teachers. The first of them, Adon Phuntsog Rinpoche, was very old and saw almost nothing. He covered his eyes with a red cloth. He did not conduct special classes with me, since I was too young, but he told me and taught me what thoughts I should live with, how to help other people. Thus, he determined my life positions.

I started studying at the age of six. My second Teacher, Lobsang Kejub, was a student of Adon Phuntsog Rinpoche. He was my direct Teacher, i.e. to those who taught me, starting with the alphabet. He taught me for a long time, giving me texts to memorize. I even received beatings from him when I could not cope with the material, could not read the prayers well, etc. However, it helped me a lot later.

When I was eight years old, Shivalha-lharamba came to our homeland. Later we learned that he was a Buryat lama, his homeland was the village of Sudungui, Aginsky national district. Briefly, his story is this: he received his education in Tibet and had to go to his homeland. However, due to well-known events in Russia, the path to his homeland was closed for him. At that time, he was one of the wisest teachers and the best lharamba, and besides, he had very good relations with the leadership of the province of Letan, so he remained in Letan as the main Teacher. He was a man of strong build, with a reddish face, and stood out among the Tibetans as a foreigner. Any local resident could see that he was not a Tibetan, but a person of some other nationality. Shivalha-lharamba gave many valuable instructions, taught rituals, and explained provisions in texts on rituals. Unfortunately, I happened to meet him at a young age, so I could not receive many other wise instructions from him.

When I was eleven years old, he passed away.

When I was thirteen years old, the Chinese communist movement began. The situation was difficult; the Red Army was approaching. At this troubled time, my teacher decided that it would be better for me to go to Lhasa to continue my studies. Before this, he was in Lhasa and a week after his arrival he sent me there with a letter of recommendation to a Mongolian lama, whose name was Thubten Choiki Nima.

Upon arrival in Lhasa, I met with teacher Thubten Chokyi Nima, gave him a letter and told him my story. He also turned out to be a Buryat. At that time, we did not distinguish between the Mongolian tribes; we did not know that they were divided into Buryats, Kalmyks, etc. I learned much later that he was Buryat by nationality. Since I left my homeland, Thubten Choiki Nima has become my indigenous teacher. He taught me philosophy, starting from the lowest class of Duir. Also among the teachers of Duir there was another teacher - Thubten Chokyi Nima Rinpoche.

Teacher Thubten Chokyi Nima Rinpoche was a man of a calm, quiet disposition, but when it came to his studies, he was very strict with his students. I can’t say that I didn’t receive any punishment from the teacher at all, but I had a friend, also Rinpoche from Ladakh, who was younger than me, and he really got it. He knew Indian writing and always carried a collection of jokes with him, even to khurals.

When he and I came to the teacher to get clarification on the texts, this book fell out from under him. And then he received a strong slap on the wrist. I must say that our teacher had thick fingers and a rather impressive fist. Then he began to look for other books in my poor friend's orkimzh and, if he found them, the result was the same. We were so afraid of this that our souls almost flew out of us.

The teacher was very strict towards us regarding our studies. He demanded from us that we make every effort to study. Thanks to such kindness of the teacher, in three or four years we became very good at our material, studied a lot of texts, and studied hard. In our group there were about 30-40 people aged from 12 to 18 years. We got up very early in the morning and went to his classes. After us, older students studied, from 18 to 20 and even up to 30 years old. There were also many old monks who received instructions from him.

A year after my arrival, Thubten Chokyi Nima Rinpoche became Dulwa-hambo. This means the following. There used to be a monastery in Lhasa called Dulwa. Then it ceased to exist, but the position of Hambo of this monastery remained. Our teacher received this position. Getting a hambo position is very difficult. To do this, you first need to receive the title of Geshe. Then monks with the title of Geshe gather and take exams. The best of them becomes hambo.

When he took up the position of Hambo Lama, he had less time. Since the teacher could not teach me much, he sent me to another mentor. My spiritual growth depended entirely on him. He completely determined my future, knowing which teacher to send me to. But a year later, the Hambo Lama began to study with me again. This continued until 1959.

In 1959 we fled. This happened in March. At this time, there were battles in Lhasa between the Chinese and Tibetans. Then I was already a monk at Braybun Monastery, the largest monastery in Tibet. While in the monastery, I saw how the monks made their way single file into the Himalayan mountains and went abroad.

About twenty of us fled. We left when the sun crossed the lower ridges. Braibun Monastery was located at the foot of the mountain. There were a lot of Chinese below and they could see us. Up the slope there were large stones-boulders, hiding behind which one could reach the top of the pass. When we left, we took off our monastic robes and changed into lay clothes. Some of us took weapons, but I didn't have any. So, hiding behind the boulders, we made our way up the slope and climbed from the Braibun monastery to the pass. By the time we got there, it was dusk. Below, the whole of Lhasa was visible in full view. Shots were heard everywhere, machine gun fire was heard, shells exploded here and there, cannons fired, fires blazed. A terrible picture.

We boiled tea and began to hold council. Someone suggested waiting it out in a small monastery in a mountain refuge. However, it was decided to go further west, since it was unsafe to stay here. To go further, it was necessary to go down from the pass to the other side. The descent was very steep, there were no trees or bushes to catch on. The ground was covered with withered grass, and we rolled down, fighting off everything that could be fought off.

If we talk about the escape, it was completely unorganized. We did not expect to go far, much less think that we would have to emigrate. We just wanted to get away from Lhasa and wait out this anxious time. They even thought of getting to the pass above Braibun, there was a refuge there - a small monastery, and waiting out the events there. However, when we got there, we were told that this monastery could be easily shelled by Chinese artillery and it was not safe to stay there. In other villages we were also told that the Chinese might come any minute, so we were forced to go further and further.

We made our way to the south of Tibet, where all the refugees were heading. At this time, in the south of Tibet there were impassable places in which there were Tibetan villages. Chinese troops did not penetrate there, and everyone rushed to these villages.

Tibet lost the war with China. Chinese troops drove the wave of emigrants ahead of them. We went where we were driven. This is how we got to Bhutan. Afterwards it was decided to emigrate to India. Before this we had not thought about emigration.

Bhutan was good. Compared to Tibet, the climate there is very mild, there are many trees and other plants. Bhutanese language and culture have strong overlaps with Tibetan culture and language. I must say that the Bhutanese are very soulful people. We refugees did not have any transport; we moved on foot. When the Bhutanese came to the village, we were greeted very hospitably. In Bhutanese houses there are special rooms where an altar is installed. They don't live in them. When they met us, they immediately invited us into this room, and if we stayed overnight with them, they fully provided us with everything we needed.

It is interesting how the Bhutanese eat their food. They have no idea that a table is needed, there are no special seats. They place a large cauldron in the middle of the room, and from there each member of the family gets their food. In search of food, we were divided into one or two people and went to the Bhutanese village to collect food.

If you go in a crowd, you won’t collect anything, but one or two at a time can collect enough food. There is no problem in going to a Bhutanese's house and taking some food. For example, when the family is having dinner, sitting around the boiler, we go in and sit behind them. They immediately put the food in a cup and serve it to us. At the same time, no one says anything. And only after the guests finish their meal do they start talking: what is the situation in Tibet, where are we fleeing from, etc. On the road, they constantly supplied us with rice, meat, and ghee. So we made our way through Bhutan for a month and came to the Indian border.

At the border there was a special committee on emigrants, consisting of representatives of the UN, India and other states, who provided all possible assistance to Tibetan refugees. That's how we got to India.

I studied and worked in India. In 1975–77, General Agwan Nima returned from Switzerland and, by order of the Dalai Lama, was appointed Hambo Lama of the Gomang Monastery. I was able to receive the Teaching directly from Gen. Agvan Nima for two to three years. Gen Agwan Nima and Gen Thubten Choiki Nima arrived in Tibet from Buryatia together. Of course, I had many other teachers. I consider Buryat teachers to be my main mentors. Gen Thubten Choiki Nima appeared as Dulva-hambo and taught me the basics of philosophy. The last teacher from whom I received good instructions was Gen. Agwan Nima. Unfortunately, I studied with him for a very short time.

Interview with Yeshe Lodoi Rinpoche, magazine "Buryatia", No. 1, 1998.

Interview with Yeshe Lodoy Rinpoche in Kalmykia

You worked at the Library of Tibetan Works and Archives in Dharamsala. What does she do and what is she famous for?

The library is divided into two departments. The first department is the Department of Foreign Languages, where all books written in foreign languages, mostly in English, on Buddhist philosophy and Tibetan culture are collected or purchased.

The second department is the department of Tibetan works, which contains the collection of the Mahayana sutra "Kangyur" and the collection of commentaries "Tengyur", a collection of many works of Tibetan teachers, as well as many books in Tibetan on the history of Tibet and works in literary Tibetan. For this reason, many students from different countries of the world come here to study, because... students cannot learn everything right away by reading books, they need some guidance, so there are classes in the library where students can study Buddhism with a teacher. The library has rooms where students can live and attend classes for a fee. The training is paid, i.e. a student can pay tuition for a month or a week and attend classes. Sometimes there are a lot of students, 2-3 classes each, then they send another teacher. There is a Tibetan language class. And also for those who are engaged in scientific work or who are writing a dissertation, an assistant is allocated, i.e. a teacher who helps them with their work, such as Tibetan history, or art, or another subject. The library is famous for the fact that people who are interested in Buddhism or scientific work can visit it and can learn what they need, the library helps them very well. The library's printing house prints and distributes works in English and Tibetan.

VWe have a lot of unhealthy people in Kalmykia, how can we help them?

People who are a little crazy come to this state as a result of some kind of fear or suffering, some kind of misfortune. Sometimes this occurs due to harm caused by demons or spirits. I think there might be some benefit from a psychological point of view. Some people are unhealthy due to their suspiciousness. I think it will be beneficial if they reduce their suspiciousness and fears. If such a person develops his suspiciousness even more, it will bring even more harm in the future.

What is Tsagan aava and when can we expect the arrival of Buddha Maitreya?

In principle, Tsagan aava is a correct good deity, it exists in Tibet, it is called Mi Tsering (man of long life). I saw texts of worship of this deity in Buryatia. Sometimes I read them together with other monks, but this deity is most likely a secular one. This is a good deity, but when we go to Refuge, we cannot go to him, and when we meditate on the merit collection field, we also cannot imagine him on the merit collection field. This does not mean that this is a bad deity, a bad protector. He is a worldly deity, a good protector, but just like in Nechung, in Dorje Legpa we cannot go to Refuge and, meditating on the field of collection of merits, they cannot be imagined. Although Nechung is the personal protector of His Holiness the Dalai Lama, and he asks him for advice and answers to some questions, His Holiness does not go to Nechung for Refuge. As an absolute refuge that will help us achieve Enlightenment, we cannot rely on it to achieve Buddhahood.

You can make offerings to Tsagan Aave, you can appease him, ask him to get rid of illness, prolong life and for good luck. For the prosperity of Kalmyk monasteries and the Kalmyk people, we can make offerings to him, but we cannot go to him for refuge.

And Buddha Maitreya... Many, many hundreds of years, and even thousands of years will pass before Buddha Maitreya comes.

Is it possible to change your karma?

Yes, you can, i.e. if we accumulate non-virtuous karma, we get bad results. But if before this fruit ripens, its cause is removed, then this fruit will not appear, i.e. we must correct our cause. If we want to change, correct the fruit that is already ripe, nothing will come of it. In principle, one can correct this non-virtue through repentance. Non-virtue has no merit, except one - it can be purified by repentance. It’s the same with happiness and virtue – they are destroyed by anger. When strong anger arises, it destroys virtue, and virtue is also destroyed by perverted or wrong views. This is how you can change karma.

What advice can you give to our people?

For several days I gave instructions to people who are interested in Buddhism. The ancestors of the Kalmyks were Buddhists for hundreds of years, but now young people can choose for themselves whether to become Buddhists or not. But it is our duty to be interested and study Buddhism, because... our ancestors were Buddhists for many hundreds of years, because this is our culture. Now the Teachings of the Buddha are spreading in many countries of the world. This will help preserve our culture, remain a special nation, and not mix with others. I pray that the entire Kalmyk people in general and each person individually will live happily, and that progress will be in the minds of people. I pray for this.

Born in Tibet in 1943.

1946. Was recognized as the fourth rebirth of Yelo Rinpoche.

1949. Started studying at the monastery.

1950. Took monastic vows.

1954. Began studying Buddhist philosophy.

1956. Continued his studies at Drepung Gomang Monastery.

1959. Left Tibet and entered India through the kingdom of Bhutan.

1959 – 1971. Continued training in the sections of pramana, madhyamaka, abhidharma, vinaya and prajnaparamita.

1963. Took gelong monastic vows from His Holiness the Fourteenth Dalai Lama of Tibet.

1972 – 1975. Studied at the Buddhist University in Benares (India), where he completed a full course of studying the “Stages of the Path” (Lamrim).

1976. After graduating with honors from the university, Rinpoche received the title of Acharya.

1976 – 1992. Worked at the State Library of Tibetan Works and Archives in Dharamsala (India, residence of His Holiness the Dalai Lama).

1979. Completed his education at the Drepung Gomang Monastery under the guidance of Venerable Agvan Nima (native of Zaigraevsky district, Buryatia, Russian Federation).

1979. Defended the title of Geshe Lharamba (the highest Buddhist academic degree in the Gelug tradition).

1992. Yelo Rinpoche arrived in Mongolia.

1993. At the request of the Buryat clergy and on behalf of His Holiness the Dalai Lama, he came to Buryatia, to the Ivolginsky datsan to teach at the Tashi Choikhorling Buddhist Institute. Led Choira (Tzannit) into the training program.

1995. At the expense of Venerable Yelo Rinpoche and His Eminence XXIII Pandito Hambo Lama Choy Dorji Budaev, a group of students was sent to study at Drepung Gomang.

1996. At the request of Buddhists, he began to give instructions on philosophy and Initiations for performing various practices.

1997. Became a citizen of the Russian Federation.

2000. Founded the Rinpoche Bagsha center and began construction of a Buddhist temple complex in Ulan-Ude in the area of ​​Bald Mountain. Together with the Venerable Yelo Rinpoche, his disciple Geshe Lharamba Tenzin Lama undertook the implementation of this labor-intensive project.

On June 27, 2004, the grand opening of the Rinpoche Bagsha datsan took place on Bald Mountain. On the same day, Yelo Rinpoche performed the ritual of consecration of the Golden Buddha statue.

2010. Venerable Yelo Rinpoche, together with the monks of the datsan “Rinpoche Bagsha”, held the Sojong Khural for the first time in the modern history of Buddhism in Buryatia, which later began to be held regularly. Conducting the Sojong Khural is one of the main tasks of the Rinpoche Bagsha Center.

P.S.
Every year, the Venerable Yelo Rinpoche conducts summer Teachings in the datsan “Rinpoche Bagsha”, and also conveys precious instructions and Initiations. At the request of his students, he gives Teachings in Moscow, St. Petersburg, Elista, Yekaterinburg, Vladivostok, Omsk and other cities both in Russia and abroad. With Rinpoche's blessing, several Dharma centers have been established.

Yelo Rinpoche is the author of books
"A Brief Explanation of the Essence of Lamrim"
"Commentary on the practice of "Guru Yoga of Buddha Shakyamuni"",
“Commentary on Dharmarakshita’s text “Battle Chakra””,
“Comments on the text “Lama Chodpa” and the practice of “Bumshi””,
"Commentary on the Practice of Serenity"
"A Brief Commentary on the Practice of the Solitary Hero Sri Vajrabhairava"
"Practices of those striving for Awakening"
as well as many articles and publications.

The root Teacher of Yeshe Lodoya Rinpoche is the famous Vinaya expert, Lama Dulva-hambo Thubten Chokyi Nima, of Buryat nationality.
Main Teachers of Yelo Rinpoche:
His Holiness the Fourteenth Dalai Lama of Tibet,
His Holiness the Sixth Ling Rinpoche (1903-1983).
From them, as well as from the heads of the Nyingma, Kagyu, Sakya schools, Elo Rinpoche received the main Initiations and transmissions of the Teaching.