November 28, 2009

Nothing is as it appears


Nothing is as it appears

Know all things to be like this:

A mirage, a cloud castle,
A dream, an apparition,
Without essence, but with qualities that can be seen.

Know all things to be like this:
As the moon in a bright sky
In some clear lake reflected,
Though to that lake the moon has never moved.

Know all things to be like this:
As an echo that derives
From music, sounds, and weeping,
Yet in that echo is no melody.

Know all things to be like this:
As a magician makes illusions
Of horses, oxen, carts and other things,
Nothing is as it appears.


November 25, 2009

The Essence of Buddhism - Sogyal Rinpoche

Youtube upload by robertrigpa

November 23, 2009

The treasure dances of Pema Lingpa

Uploaded by kailash108

The Treasure Dances of Pema Lingpa, a national tour showcasing the finest of sacred mask dance (chham) and traditional folk dance (zhabdro) from the Himalayan Kingdom of Bhutan, promises to be a rare and extraordinarily rich cultural experience for audiences of all ages.

Bhutan, locally known as Druk Yul, the Land of the Thunder Dragon, is the last remaining refuge of Vajrayana Buddhism. This small Himalayan country stands apart not only for the splendor of its pristine environment, but also for the values of the people who have chosen as their national aim "gross national happiness". An important expression of this aim is found in the performing arts. Whether welcoming in the New Year, planting rice, building a house, attending a local archery match, or expressing their Buddhist faith through religious ceremony, the Bhutanese people use traditional songs and dances to celebrate every aspect of life.

November 15, 2009

Drukpa Kagyu


The source of the Drukpa Lineage stems from the Primordial Buddha Vajradhara, the All-Pervading Lord of the Hundred Buddha Families.

Vajradhara himself directly granted his blessing to Tili Sherab Zangpo, Tilopa - who lived in Bengal in the 10th century. Tilopa then gave the transmission of his full realization to the Lord of the World, the Indian Mahasiddha Naropa (1016-1100).

Unbroken, from Guru to disciple, the transmission was passed to the Tibetan Marpa Chokyi Lodro (1012-1096), an emanation of Indian Siddha Dombhi Heruka; then to the Grand Master Jetsun Milarepa (1040-1123), who attained within one lifetime, tahe direct realization of the Great Union; then to the one who had been prophesied by the Buddha in many Sutras and Tantras, the matchless Dagpo Dawoe Shonnu, 'Moon of Youth' (Gampopa, 1079-1153); then to Glorious Phagmo Drupa who was also called Khampa Dorje Gyalpo (1110-1170), the reincarnation of the Buddha Kracuccanda, the second Buddha of this aeon who came back in the world to benefit beings; and lastly to Mahasiddha Lingchen Repa (1128-1188), whose renunciation and realization equaled that of the great Indian Mahasiddha Saraha.

Then appeared an incomparable disciple who would give his name to this 'White Lineage of the Ultimate Meaning'.

Over 800 years ago, when Drogon Tsangpa Gyare Yeshi Dorje, the Buddha of Compassion (Tib. Chenrezig, Skt. Avalokiteshvara) in human form (1161-1211) reached Nam-gyi Phu near Lhasa in search of a site to build a monastery as prophesized by his Guru, Lingchen Repa (1128-1188), nine dragons, said to be manifestations of Indian Mahasiddhas, reared up from the earth and soared into the sky with loud thunderous roars. Taking this to be an auspicious sign, DrogonTsangpa Gyare named his Lineage ‘Drukpa’ and both his Lineage and followers of the Lineage came to be called Drukpa. All the successive reincarnations of Drogon Tsangpa Gyare are given the title of Gyalwang Drukpa and are recognized as the spiritual head of the Drukpa Lineage. The Drukpa Lineage became famous for the simplicity, asceticism and comprehension of its adherents and the profundity of its spiritual teachings. The Tibetan proverb of that time,

Half of the people are Drukpas,

Half of the Drukpas are begging mendicants, and

Half of the begging mendicants are Siddhas

is an indication of the profusion of its disciples and the influence of its practice. Even at present time the Drukpa Lineage is responsible for more then 1000 monasteries in Tibet, Bhutan, Ladakh, Garsha, Kinnaur, South India, West Bengal, Sikkim and Nepal and it is responsible for guiding millions of beings around the world in leading ones life with wisdom, love and harmony.

The establishment of the Drukpa Lineage in Bhutan was prophesied by Tsangpa Gyare to Onre Dharma Sengye and he in turn instructed Phajo Drukgom Shigpo to Bhutan and Phajo established spiritual and temporal influence of the Drukpa Lineage in Bhutan. In around 1300 AD Gyalwa Lorepa visited Bhumthang and founded the Chodrak Gonpa in Bhumthang and spread the teachings of the Drukpa Lineage. Later on the invitation of the descendants of Phajo Druggom, Jamyang Kunga Sengye, Thrulshik Namkhai Naljor, Gyalwang Je, Ngawang Chogyal and his son, Drukpa Kunleg, Mipham Chogyal and Mipham Tenpai Nima visited Bhutan from Ralung and further spread the teachings of the Drukpa Lineage. As Prophesized, Kunkhyen Pema Karpo, the Fourth Gyalwang Drukpa had two reincarnations: Shabdrung Ngawang Namgyal and Paksam Wangpo. Shabdrung Ngawang Namgyal left Ralung for Bhutan in 1616 and by 1651 he had unified Bhutan and established himself as the spiritual and temporal ruler of Bhutan. He renamed the country 'Druk' and the people 'Drukpa' to indicate the supremacy of the Drukpa Lineage. Ever since Shabdrung Ngawang Namgyal appointed Pekar Jungne as His Holiness the first Je Khenpo, the spiritual head of all monasteries in Bhutan, the successive Je Khenpos have, in unison with Their Majesties the Kings of Bhutan, assume the role of the spiritual heads of the Kingdom of Bhutan. It is mainly due to their unconditional and relentless efforts to uphold the Dharma and benefit beings that Buddhism in general, and the Drukpa Lineage in particular are still thriving in the country.

The Orgins of the Drukpa Lineage in Ladakh began with Tagtshang Repa Ngawang Gyatso (1573 - 1651), a disciple of the Fifth Gyalwang Drukpa Paksam Wangpo(1593 - 1641)and Drukpa Yongzin Ngawang Sangpo. At that time he was meditating at Ugyen Dzong, a retreat cave near Kargil of Guru Padmasambhava and Naropa, after his pilgrimage to Swat valley (now in Pakistan), when he received an invitation from king Jamgyang Namgyal of Ladakh. He declined the royal invitation, saying that he didnot have either permission from his Guru or guidance from the Dakinis to visit the royal court of Ladakh, and returned to Tibet. When Sengye Namgyal ascended the royal throne of Ladakh, he petitioned Drukpa Paksam Wangpo to sent Tagtshang Repa to Ladakh to give spiritual guidance to the royal court and propragate the teachings of the Drukpa Lineage in Ladakh. Following the instructions of Drukpa Paksam Wangpo, Tagtshang Repa arrived in Ladakh in 1624,at the age of 50, and first founded the monastery at Hanley. Two years later, he arrived at Hemis and was received by King Sengye Namgyal and members of the royal court. In 1630, He built the Hemis Jangchub Ling Shrine (today called Dukhang Nyingpa) and founded the Sangha. With royal patronage, successive reincarnations of Tagtshang Repa spread the Drukpa Lineage all over the kingdom of Ladakh as well as Zansker and Lahul.

The king of Ladakh also invited Jamgon Ngawang Gyeltsen from Bhutan to visit Ladakh, where the prime minister, the king and the royal family members, warmly received him with honor and respect. He gave many teachings to the king and the people of Ladakh and displayed many miracles. Jamgon was particularly famours for his ability to perform miracles and make predictions. He also proved himself to be an expert in making Zungs scrolls, Mandala drawings and cross-threat objects, which can still be seen in most of the monasteries in Ladakh. Thus he also played a pivitol role in spreading the Drukpa Lineage in Ladakh.

The Drukpa Lineage, thus, has the legacy of guiding countless beings on the path of genuine spirituality and ultimate enlightenment for more than 800 years, since the nine dragons reared up into the sky in the holy site of Namdruk. The Drukpa, or Drukpa Kagyu, (Tib. druk "dragon", pa "person", implicitly, "school") is a major sect within the Kagyu school Tibetan Buddhism. Within the Drukpa lineage, there are further sub-schools, most notably the eastern Kham tradition. In Bhutan the Drukpa lineage is the dominant school and state religion.


The Drukpa school was founded in western Tibet by Tsangpa Gyare (1161-1211), a student of Gampopa who mastered the Tantric Buddhism practices of themahamudra and six yogas of Naropa at an early age. As a terton, or finder of spiritual relics, he discovered the text of the Six Equal Tastes, previously hidden byRechungpa, the student of Milarepa. While on a pilgrimage Tsangpa Gyare and his disciples witnessed a set of nine dragons roaring out of the earth and into the skies, as flowers rained down everywhere. From this incident they named their sect Drukpa.

Also important to the lineage was Ling Repa, a student of Tsangpa Gyare, Phagmo Drupa (another of Gampopa's disciples) and Dampa Sumpa, one of Rechungpa's main disciples. Dagpo Kagyu lineages are traditionally divided into the "Four Great and Eight Lesser." The adjectives in this case are not value judgements on the accomplishment or prominence of the sub-schools, but rather indicators of the generation in which they were founded. In that formulation, Ling Repa is considered the founder of the Drukpa school, which consequently falls among the "Eight Lesser." However, Drukpas argue that Tsangpa Gyare should properly be considered the founder[1], which renders the traditional formulation invalid.

A prominent disciple of Tsanga Gyare was Phajo Drugom Shigpo (1208-1276) who went on to convert the valleys of western Bhutan to Drukpa Buddhism in 1222. In the 1600s Shabdrung Ngawang Namgyal, the founder of Bhutan, unified the country and established Drukpa as the preeminent Buddhist school from Haa all the way toTrongsa.

Inside Bhutan the sect is led by the King of Bhutan and Je Khenpo (a title of office, not a tulku lineage), who is the chief abbot of the Central Monk Body. Both are lineage holders of the Drukpa school.Organisation

Outside of Bhutan the order is led by Djigme Padma Aungchen, the 12th incarnation of the Gyalwang Drukpa, except in Kham, where Khamtrul Rinpoche traditionally has been the lineage head.


Important monasteries of the Drukpa order include:

November 11, 2009

The Mahashri Sutra

The Mahashri Sutra

In the Indian Language (Sanskrit): Mahâshri Sûtra
In the Tibetan Language: Pal-chhen-mo’i Do
In the English Language: The Mahashri Sutra


Thus have I heard: at one time, the Transcendent and Accomplished Conqueror, the Blessed One, was abiding in Sukhavati. Then, the bodhisattva mahasattva, the powerful lord, the noble Avalokiteshvara turned towards the Blessed One, went to the place where the Blessed One was, prostrated at the noble feet of the Blessed One, touching his head to the ground, and, circumambulating the Blessed One three times, sat down to one side.

Then, beholding Mahashri, the Blessed One spoke these words to the powerful lord, the noble Avalokiteshvara:

“If any fully-ordained monk, fully-ordained nun, novice monk, novice nun, or anyone else should come to know, to keep, to read, to write down, or to have others write down the Twelve Names of Mahashri, then, their poverty will be eliminated, and they will become wealthy. Moreover, all the assemblies of unified mandalas will also pray likewise for them in a similar fashion, all of them saying, ‘May it come to be!’.”

Then, the Blessed One, the Transcendent and Accomplished Conqueror bestowed the Twelve Names of Mahashri:

(In Tibetan)


(In English)

She Who is Endowed with Splendor
She Who is Enveloped in Splendor
Possessor of a Rosary of Lotuses
Lady-Lord of Riches
She Who is White
She Who is Greatly Renowned
Lotus Eye
She Who Makes Things Happen
She of Great Light
She Who Gives Food
She Who Wholeheartedly Gives Precious Gems
She Who is Greatly Resplendent

(The mantra)


If anyone should recite this three times, they will be victorious over all disharmonious circumstances. They will become endowed with excellent fortune. They will become endowed with not knowing the exhaustion of wealth.

Furthermore, everyone will give rise to an attitude which regards them as their own child, will be delighted by them, and will act in accordance with their commands.

If one should constantly read this unceasingly, then even if Brahma commits wrathful actions, one will be unharmed, and will come to serve under many buddhas!”

The Transcendent Conqueror spoke these words, and the bodhisattva mahasattva, the powerful lord, the noble Avalokiteshvara rejoiced; he vividly praised what had been spoken by the Bhagavan, the Transcendent and Accomplished Conqueror.


Translated by Erick Tsiknopoulos (Sherab Zangpo)

November 7, 2009

Buddhist Meditations: Detachment & Concentration

Detachment, objectivity, is an invaluable aid to clear thinking; it enables a man to sum up a given situation without bias, personal or otherwise, and to act in that situation with courage and discretion. Another gift it bestows is that of concentration -- the ability to focus the mind and keep it steadily fixed on a single point ('ekaggata', or one-pointedness), and this is the great secret of success in any undertaking. The mind is hard to tame; it roams here and there restlessly as the wind, or like an untamed horse, but when it is fully under control, it is the most powerful instrument in the whole universe. He who has mastered his own mind is indeed master of the Three Worlds.

In the first place he is without fear. Fear arises because we associate mind and body ('nama-rupa') with "self"; consequently any harm to either is considered to be harm done to oneself. But he who has broken down this illusion by realizing that the five 'khandha' process is merely the manifestation of cause and effect, does not fear death or misfortune. He remains equable alike in success and failure, unaffected by praise or blame. The only thing he fears is demeritorious action, because he knows that no thing or person in the world can harm him except himself, and as his detachment increases, he becomes less and less liable to demeritorious deeds. Unwholesome action comes of an unwholesome mind, and as the mind becomes purified with Meditation, healed of its disorders, bad kamma ceases to accumulate. He comes to have a horror of wrong action and to take greater and greater delight in those deeds that are rooted in 'alobha', 'adosa', and 'amoha' -- generosity, benevolence and wisdom.

November 6, 2009

Buddhist Meditation : true self

From what can selfishness and egotism proceed if not from the concept of "self" ('sakkayaditthi')? If the practice of any form of meditation leaves selfishness or egotism unabated, it has not been successful. A tree is judged by its fruits and a man by his actions; there is no other criterion. Particularly is this true in Buddhist psychology, because the man 'is' his actions. In the truest sense they, or the continuity of kamma and 'vipaka' which they represent, are the only claim he can make to any persistent identity, not only through the different phases of this life but also from one life to another.

Attentiveness with regard to body and mind serves to break down the illusion of self; and not only that, it also cuts off craving and attachment to external objects, so that ultimately there is neither the "self" that craves nor any object of craving. It is a long and arduous discipline, and one that can only be undertaken in retirement from the world and its cares. Yet even a temporary retirement, a temporary course of this discipline, can bear good results in that it establishes an attitude of mind which can be applied to some degree in the ordinary situations of life.

November 5, 2009

Meditation and mindfulness

In the Buddha's great discourse on the practice of mindfulness, the Maha-Satipatthana Sutta, both the object and the means of attaining it are clearly set forth.

Attentiveness to the movements of the body, to the ever-changing states of the mind, is to be cultivated in order that their real nature should be known. Instead of identifying these physical and mental phenomena with the false concept of "self," we are to see them as they really are: movements of a physical body, an aggregate of the four elements, ('mahabhutas') subject to physical laws of causality on the one hand, and on the other, a flux of successive phases of consciousness arising and passing away in response to external stimuli. They are to be viewed objectively, as though they were processes not associated with ourselves but belonging to another order of phenomena.