Meditation is mind over matter

from kuenselonline.com

Yangpoi lopon Chimmi of the zhung dratsang spoke on “mindfulness” to about 600 students and teachers at the Nazhoen Pelri complex on May 29. An excerpt from the talk.

 

 

 

 

 

 

 

The Yangpoi lopon speaks to teachers and students

Nazhoen Pelri Talk 31 May, 2010 - Our bodies are present in this hall, but most of our minds are loitering outside, thinking what you did yesterday, what you will do tomorrow and your school work, failing to control mind.
Like a person multitasking at a time, he said, our minds get distracted too, through our five sense organs. Our mind follows what we see, feel, smell, hear and taste. Anxieties and sufferings are the two most common results of an uncontrolled mind in oneself.

One would be able to meditate, if one realises the inner self causes suffering and anxiety, instead of looking at the next person’s sufferings. One has to start working on the realisation of two causes and one will find that, with the proper meditation, they dissolve.

The five causes that blind peoples’ minds are our five sense organs, which our mind follows.

The use of five sense organs with proper concentration is what real meditation is all about, rather than what people believe meditation to be: as sitting with closed eyes and mouth.

The mind, he encouraged, if controlled, meditation for a second would make them realise there is no such existence of suffering and anxiety in the mind for that particular moment.

A layman trying to meditate would be able to do it for a few seconds. But that is a start. You have to practice it regularly to control your mind.

By Yangchen C Rinzin

H.E Garab Rinpoche’s interview

Source: Parents are entirely responsible | kuenselonline

The president of the young Buddhists’ association Druk Nangpoi Zhoenu, His Eminence Garab Rinpoche, talked to Kuensel’s reporter, Tenzin Namgyel, about the programme to commemorate Lord Buddha’s parinirvana.

Q. What’s the idea behind organising the event in a different way?
It was kind of expressing our gratitude to Buddha, who was born in samsara to benefit all beings. The other reason was to remind Bhutanese about the birthday. Today, most Bhutanese do not want rituals.

Q. What are the spiritual benefits of members appearing as Buddha’s first five disciples?
Spiritual benefits are immeasurable. We believe that whoever sees Buddha in the form of a statue or thangka, its liberation of sight (thongdrel). By seeing his face, it will bring peace, even if a person did not make a wish. With Buddha’s statue, we also carried Buddhist texts that represent Buddha’s speech and it was liberation of sound. There was also a small chorten that represented Buddha’s love and compassionate mind, which brings peace and happiness on earth.

Q. Why do you give so much importance to youth and Buddhism?
I want to ask our young generation to support and maintain their religion that our leaders and kings have done so much to propagate.

The youth today have much faith, love and belief in me, despite the fact I am a kind of modern generation rinpoche. I thought I should take this good opportunity before they lose faith in me. When they trust me, I’ll create some awareness and build faith in religion.

Q. Some people say that lay people should not wear Buddha’s robe. Please comment on this.
When we follow religion, we do not see the real Buddha. So what we do is we depend on symbols, such as statues made out of copper, bronze or mud. Some people feel that ordinary people should not represent Buddha. In one way, that is right; but how different is it from seeing Buddha as a statue? In fact, it might bet better for a human to be dressed as a Buddha for everyone to see and relate to.

No one in the world qualifies to wear Buddha’s robe and mask, including rinpoches and scholars, unless one has completely removed the root cause of suffering; desire, hatred and ignorance. In a programme like this, what was most important is good motivation. Our motivation was to express gratitude to Buddha and turn the dharma wheel.

Q. Is it the government or Buddhist masters, who are not doing enough for youth to understand Buddhism?
It’s nothing to do with the government, but parents are entirely responsible. Most parents today think about only education and send their children for studies outside and abroad. Students studying outside really do not care about culture and religion. I’ve noticed the reaction of students studying in Sherubtse college and those studying outside – it’s different; Sherubtse students are religious.

Q. Does teaching methodology and mode of communication have a bearing on understanding the essence of Buddhism?
We should create an environment so that modern people understand Buddhism. I started the Throema group and people liked it because it’s interesting. Likewise, when I stared the Druk Nangpoi Zhoenu I told youth about simple and different ways of commemorating Buddhist days. If I had said that they would be made to meditate, nobody would pay attention. Accordingly, Buddhist teachings should be done in such a manner that it suits people, according to the time and place.

Advice on Meditation

By Sogyal Rinpoche

From: buddhanet.net

When you read books about meditation, or often when meditation is is presented by different groups, much of the emphasis falls on the techniques. In the West, people tend to be very interested in the "technology" of meditation. However, by far the most important feature of meditation is not technique, but the way of being, the spirit, which is called the "posture", a posture which is not so much physical, but more to do with spirit or attitude.

It is well to recognize that when you start on a meditation practice, you are entering a totally different dimension of reality. Normally in life we put a great deal of effort into achieving things, and there is a lot of struggle involved, whereas meditation is just the opposite, it is a break from how we normally operate.

Meditation is simply a question of being, of melting, like a piece of butter left in the sun. It has nothing to do with whether or not you "know" anything about it, in fact, each time you practice meditation it should be fresh, as if it were happening for the very first time. You just quietly sit, your body still, your speech silent, your mind at ease, and allow thoughts to come and go, without letting them play havoc on you. If you need something to do, then watch the breathing. This is a very simple process. When you are breathing out, know that you are breathing out. When you breath in, know that you are breathing in, without supplying any kind of extra commentary or internalized mental gossip, but just identifying with the breath. That very simple process of mindfulness processes your thoughts and emotions, and then, like an old skin being shed, something is peeled off and freed.

Usually people tend to relax the body by concentrating on different parts. Real relaxation comes when you relax from within, for then everything else will ease itself out quite naturally.

When you begin to practice, you center yourself, in touch with your "soft spot", and just remain there. You need not focus on anything in particular to begin with. Just be spacious, and allow thoughts and emotions to settle. If you do so, then later, when you use a method such as watching the breath, your attention will more easily be on your breathing. There is no particular point on the breath on which you need to focus, it is simply the process of breathing. Twenty-five percent of your attention is on the breath, and seventy-five percent is relaxed. Try to actually identify with the breathing, rather than just watching it. You may choose an object, like a flower, for example, to focus upon. Sometimes you are taught to visualize a light on the forehead, or in the heart. Sometimes a sound or a mantra can be used. But at the beginning it is best to simply be spacious, like the sky. Think of yourself as the sky, holding the whole universe.

When you sit, let things settle and allow all your discordant self with its ungenuineness and unnaturalness to disolve, out of that rises your real being. You experience an aspect of yourself which is more genuine and more authentic-the "real" you. As you go deeper, you begin to discover and connect with your fundamental goodness.

The whole point of meditation is to get used to the that aspect which you have forgotten. In Tibetan "meditation" means "getting used to". Getting used to what? to your true nature, your Buddha nature. This is why, in the highest teaching of Buddhism, Dzogchen, you are told to "rest in the nature of mind". You just quietly sit and let all thoughts and concepts dissolve. It is like when the clouds dissolve or the mist evaporates, to reveal the clear sky and the sun shining down. When everything dissolves like this, you begin to experience your true nature, to "live". Then you know it, and at that moment, you feel really good. It is unlike any other feeling of well being that you might have experienced. This is a real and genuine goodness, in which you feel a deep sense of peace, contentment and confidence about yourself.

It is good to meditate when you feel inspired. Early mornings can bring that inspiration, as the best moments of the mind are early in the day, when the mind is calmer and fresher (the time traditionally recommended is before dawn). It is more appropriate to sit when you are inspired, for not only is it easier then as you are in a better frame of mind for meditation, but you will also be more encouraged by the very practice that you do. This in turn will bring more confidence in the practice, and later on you will be able to practice when you are not inspired. There is no need to meditate for a long time: just remain quietly until you are a little open and able to connect with your heart essence. That is the main point.

After that, some integration, or meditation in action. Once your mindfulness has been awakened by your meditation, your mind is calm and your perception a little more coherent. Then, whatever you do, you are present, right there. As in the famous Zen master's saying: "When I eat, I eat; when I sleep, I sleep". Whatever you do, you are fully present in the act. Even washing dishes, if it is done one-pointedly, can be very energizing, freeing, cleansing. You are more peaceful, so you are more "you". You assume the "Universal You".

One of the fundamental points of the spiritual journey is to persevere along the path. Though one's meditation may be good one day and and not so good the next, like changes in scenery, essentially it is not the experiences, good or bad which count so much, but rather that when you persevere, the real practice rubs off on you and comes through both good and bad. Good and bad are simply apparations, just as there may be good or bad weather, yet the sky is always unchanging. If you persevere and have that sky like attitude of spaciousness, without being perturbed by emotions and experiences, you will develop stability and the real profoundness of meditation will take effect. You will find that gradually and almost unnoticed, your attitude begins to change. You do not hold on to things as solidly as before, or grasp at them so strongly, and though crisis will still happen, you can handle them a bit better with more humor and ease. You will even be able to laugh at difficulties a little, since there is more space between you and them, and you are freer of yourself. Things become less solid, slightly ridiculous, and you become more lighthearted

The Last Days of the Buddha

Source: Parinirva: How the Buddha entered Nirvana

By Barbara O'Brien

This abridged account of the historical Buddha's passing and entry into Nirvana is taken primarily from the Maha-parinibbana Sutta, translated from the Pali by Sister Vajira & Francis Story. Other sources consulted are Buddha by Karen Armstrong (Penguin, 2001) and Old Path White Clouds by Thich Nhat Hanh (Parallax Press, 1991).

Forty-five years had passed since the Lord Buddha's enlightenment, and the Blessed One was 80 years old. He and his monks were staying in the village of Beluvagamaka (or Beluva), which was near the present-day city of Basrah, Bihar state, northeast India. It was the time of the monsoon rains retreat, when the Buddha and his disciples stopped traveling.

Like an Old Cart

One day the Buddha asked the monks to leave and find other places to stay during the monsoon. He would remain in Beluvagamaka with only his cousin and companion, Ananda. After the monks had left, Ananda could see that his master was ill. The Blessed One, in great pain, found comfort only in deep meditation. But with strength of will he overcame his illness.

Ananda was relieved, but shaken. When I saw the Blessed One's sickness my own body became weak,he said.Everything became dim to me, and my senses failed. Ye I still had some comfort in the thought that the Blessed One would not come to his final passing away until he had given some last instructions to his monks.

The Lord Buddha responded, What more does the community of monks expect from me, Ananda? I have taught the dharma openly and completely. I have held nothing back, and have nothing more to add to the teachings. A person who thought the sangha depended on him for leadership might have something to say. But, Ananda, the Tathagata has no such idea, that the sangha depends on him. So what instructions should he give?

Now I am frail, Ananda, old, aged, far gone in years. This is my eightieth year, and my life is spent. My body is like an old cart, barely held together.

Therefore, Ananda, be islands unto yourselves, refuges unto yourselves, seeking no other refuge; with the Dharma as your island, the Dharma as your refuge, seeking no other refuge.

At the Capala Shrine

Soon after he had recovered from his illness, the Lord Buddha suggested he and Ananda spend the day at a shrine, called the Capala Shrine. As the two elderly men sat together, the Buddha remarked upon the beauty of the scenery all around. The Blessed One continued, Whosoever, Ananda, has prefected psychic power could, if he so desired, remain in this place throughout a world-period or until the end of it. The Tathagata, Ananda, has done so. Therefore the Tathagata could remain throughout a world-period or until the end of it.

The Buddha repeated this suggestion three times. Ananda, possibly not understanding, said nothing.

Then came Mara, the evil one, who 45 years earlier had tried to tempt the Buddha away from enlightenment. You have accomplished what you set out to do, Mara said. Give up this life and enter Parinirvana [complete Nirvana] now.

The Buddha Relinquishes His Will to Live

Do not trouble yourself, Evil One, the Buddha replied. In three months I will pass away and enter Nirvana.

Then the Blessed One, clearly and mindfully, renounced his will to live on. The earth itself responded with an earthquake. The Buddha told the shaken Ananda about his decision to make his final entry into Nirvana in three months. Ananda objected, and the Buddha replied that Ananda should have made his objections known earlier, and requested the Tathagata remain throughout a world-period or until the end of it.

To Kushinagar

For the next three months, the Buddha and Ananda traveled and spoke to groups of monks. One evening he and several of the monks stayed in the home of Cunda, the son of a goldsmith. Cunda invited the Blessed One to dine in his home, and he gave the Buddha a dish called sukaramaddava. This means "pigs' soft food." No one today is certain what this means. It may have been a pork dish, or it may have been a dish of something pigs like to eat, like truffle mushrooms.

Whatever was in the sukaramaddava, the Buddha insisted that he would be the only one to eat from that dish. When he had finished, the Buddha told Cunda to bury what was left so that no one else would eat it.

That night, the Buddha suffered terrible pain and dysentery. But the next day he insisted in traveling on to Kushinagar, located in what is now the state of Uttar Pradesh in northern India. On the way, he told Ananda not to blame Cunda for his death.

Ananda's Sorrow

The Buddha and his monks came to a grove of sal trees in Kushinagar. The Buddha asked Ananda to prepare a couch between to trees, with its head to the north. I am weary and want to lie down, he said. When the couch was ready, the Buddha lay down on his right side, one foot upon the other, with his head supported by his right hand. Then the sal trees bloomed, although it was not their season, pale yellow petals rained down on the Buddha.

The Buddha spoke for a time to his monks. At one point Ananda left the grove to lean against a door post and weep. The Buddha sent a monk to find Ananda and bring him back. Then the Blessed One said to Ananda, Enough, Ananda! Do not grieve! Have I not taught from the very beginning that with all that is dear and beloved there must be change and separation? All that is born, comes into being, is compounded, and is subject to decay. How can one say: "May it not come to dissolution"? This cannot be.

Ananda, you have served the Tathagata with loving-kindness in deed, word, and thought; graciously, pleasantly, wholeheartedly. Now you should strive to liberate yourself. The Blessed One then praised Ananda in front of the other assembled monks.

Parinirvana

The Buddha spoke further, advising the monks to keep the rules of the order of monks. Then he asked three times if any among them had any questions. Do not be given to remorse later on with the thought: "The Master was with us face to face, yet face to face we failed to ask him." But no one spoke. The Buddha assured all of the monks they would realize enlightenment.

Then he said, All compounded things are subject to decay. Strive with diligence. Then, serenely, he passed into Parinirvana.

Touching the mind with teaching

From: kuenselonline.com

Sogyal Rinpoche 17 May, 2010 - Work hard now to live a better life tomorrow or live all you can today for the future is uncertain, would be the usual dilemma that consciously or unconsciously runs in every Bhutanese mind.

But the Buddhist teaching tends to favour the former.
Drawing on the Buddha’s 2,500-year-old wisdom, which still holds water at a time when people are blinkered by their short-term benefits at the cost of their long-term goals, Sogyal Rinpoche reminded more than 1,000 Thimphu residents during his last day of teaching at Nazhoen Pelri hall in Thimphu yesterday: “Don’t sacrifice your long-term happiness for short-term pleasure.”

The subject emerged from the rinpoche’s talk on ‘the mind’.

Sogyal rinpoche offered guidance on how people could inculcate these principles into their daily lives, through what he said was, giving a taste of the Buddha’s wisdom.

Emerging from the mind, two of the components most undesirable, rinpoche said, were fear and anxiety, both of which came from people’s inability to tame their minds.

“If you know how to work with your mind, the world is a beautiful one, which otherwise makes your mind itself the worst enemy,” he said.

The mind, he urged, should be tamed, transformed and conquered as it was the root cause of everything else.

“It is the creator of happiness, of suffering, of samsara, of nirvana,” he said.

The profound and authentic teachings on the modern mind touched the minds of many a devotee.

One of the devotees, Pema Y Rinzin said it boosted his confidence to practise the mind, taking refuge in guru yoga and Bhoddichitta (compassionate mind).

“I am sad that the session came to an abrupt end but I deeply look forward to attending the one next year to learn more on impermanence of thinking,” he said.

Sogyal rinpoche clarified queries surfacing from many curious minds among the devotees, who with the true interest submitted with regard to Buddhist teachings, the Buddha and Buddhism.

Tashi Gyelmo said the two-day teaching made her feel calm, compassionate and truly blessed.

Tears welled up in the eyes of most devotees and some let it out down their cheeks on hearing rinpoche’s gentle and soothing voice during the luung (aural transmission) for refuge in the Guru, Bodhichitta, bearing Guru Rinpoche in the mind while praying, praying to Avalokiteshvara (Chenrezig) and Tara.

People, who enthusiastically attended the teaching, said they were eagerly awaiting the next session with the rinpoche.

Sogyal rinpoche reminded the devotees to recite the mantra: “May you be well, may you be happy” throughout their lives.

The teaching concluded following rinpoche’s prayer for ultimate happiness for Bhutan. “I thank you all for your genuine appreciation.”

By Yangchen Choden Rinzin

To tame and transform the mind

Source: kuenselonline.com

An interview with Sogyal Rinpoche

16 May, 2010 - The last time you were in Bhutan, you mentioned that young people in the Himalayan region need to understand Buddhism in a more practical way. What can we do to make Buddhism more relevant, especially for younger generations today?

That’s why I’m actually coming here, to present teachings and to give the tools in a simple, practical and modern way. It’s hard to say, in just a few words, the main thing is to come to the teachings. What I want to do is, over the years, to give you the teachings stage by stage, especially this time I want to make it even more practical.

What role can Buddhism play in the context of a rapidly modernising or developing society? Wouldn’t the lifestyles we lead contradict our Buddhist background?

On the one hand, you can see there are big contradictions, however, if you really begin to study the teachings of Buddha, you will see his wisdom is amazing. It’s a matter of how you can transept. It requires very skillful translation of the teachings. Integration is a huge challenge but it’s possible. At the same time, of course, samsara and dharma don’t mix, as some masters say. Yet, at the same time, there is a way to integrate the dharma in our lives. I think it’s a good thing, it’s going slowly here in Bhutan at the moment, but I think it will require very skilful guidance, in terms of the youth. Also, the people must be a little bit patient with challenges.

Buddhism embraces change, yet today in Bhutan we also believe and support the preservation of certain traditions. Some today wonder where we draw the line. What do we allow to change and what do we preserve?

There are some fundamental essential values and principles of the teachings of the dharma, which are timeless. But there are other things that can change according to geography or time like, for example, Tibetan Buddhism. It’s one thing in Tibet but another thing outside. It’s a different time; it can change. We must not all be stuck by the form, but for that change you also need lamas and scholars, who can understand the teachings well. To cut the story short, there are two kinds of traditions: one that’s fundamental to the teachings, which are timeless, which are not based on culture, on dogma, those traditions must be left to continue. Then there are others, which are only cultural paraphernalia; these can change.

You also said the last time you were here, that Bhutan holds “extraordinary promise”. What role do you see Bhutan playing?

As Bhutan develops, as it meets modernity, there are so many areas it can contribute. For example, gross national happiness. An idea that has generated great interest in the world. Because there are two kinds of happiness: one based on material comfort and pleasures; the other on inner contentment and peace. And I think Bhutan can provide the latter, based on Buddhist principles. Material happiness is often very expensive and doesn’t satisfy us. Whereas, if it’s based on deeper inner peace and contentment, then even when you face difficulties, you can overcome them. Bhutan has a unique role to play, because it is the only independent Vajarayana country. In the future, Buddhism is going to have a real big impact; there’s going to be a greater impact. Bhutan can then develop these things and use them in a modern and practical way; it can enrich this impact.

How do we achieve this inner peace and contentment?

Buddha said all fear and anxiety come from an untamed mind. If you were to ask what is the essence of the teachings of Buddha, it is to tame, to transform, to conquer this mind of ours, because it is the root of everything, it is the creator of happiness, of suffering, of samsara, of nirvana. So, if you know how to use the mind well, it can be the most wonderful thing. Or it can be your worst enemy as, I think, John Milton said, “The mind is its own place and, in itself, can make heaven of hell, and a hell of heaven.” The most important thing is to work with the mind, as great masters have said, it’s foolish to go looking for happiness outside, because you’ll have no control. When you transform your mind, your perception and experience transform, even appearances transform. Because happiness is not something that exists objectively, it’s subject to one’s experience. No matter what the circumstance are, you’ll be able to cope.

By Gyalsten K Dorji

Relics on display

Source: 31 relics on display | Kuenselonline.com

Rinpoche’s collection of toys

Dilgo Khyentse Rinpoche 12 May, 2010 - A magnifying glass, table clock, pen, rings, walking stick and toys, which belonged to His Holiness the late Dilgo Khyentse rinpoche, are among the holy relics that are being displayed at Satsam chorten, Paro, in celebration of his hundredth anniversary.
Among other relics are Guru Rinpoche’s consort Yeshe Tsogyal’s footprint left on a stone. The relics of Buddha from Dilgo Khyentse rinpoche’s gao (amulet) include a Guru Dewachenpo’s statue, believed to have blessed by Guru himself, and Tibetan king Trison Detsen’s handwriting (740-798), who was believed to be an emanation of Manjushri, the god of wisdom.

In total, there are 31 relics that date to the time of the Buddha and Guru Rinpoche and many Buddhist masters through the ages.

Among the displays is the relic of Longchen Rabjampa’s brain (1308-14364), the great Nyingma master, who systematised the Nyingma teachings in his seven treasures, and wrote extensively on Dzogchen; and Terdak Lingpa’s bone (1646-1714), the 5th Dalai Lama’s teacher, Rigdzen Pema Trinle.

Naropa’s bone ornament, Marpa, the great translator’s jaw, and a fragment of Milarepa’s meditation belt are also on display.

The coordinator of the event, Gyalse trulku, said that when bodhisattvas die, they pray that their remains (in form of relics) will enlighten all living beings through their senses of light, touch, smell, taste and hearing, thereby, liberating them.

By Tenzin Namgyel

Remembering Dilgo Khyentse

Source: Remembering Dilgo Khyentse | Kuenselonline.com

Celebrating the 100th anniversary of Dilgo Khyentse

Centenary Celebrations 12 May, 2010 - It was a time for devotees to show their reverence to their spiritual teacher, who, through his teachings, steered them clear of the path of sin.
Besides, they were also given an opportunity through teachings they received to make atonement for sins they had committed in their younger days.

A one-time soldier, Rinchen Wangdi, admitted that he would have killed at least 100 wild animals and killed countless fishes when he was young.

“We were aggressive people and we wouldn’t have changed had it not been for Dilgo Khyentse rinpoche, whom we were fortunate to meet,” he said.

Rimpoche, he said, explained to them, referring to a group of ex-soldiers, who were assigned to be Dilgo Khyentse rimpoche’s personal attendants, why we need to be compassionate to all living beings and turned us into being more kind, loving and patient people. 

“We were taught to kill,” said Norbu, 69, another ex-soldier, who served as Dilgo rinpoche’s personal attendant for three years. “But after we were taken under his wing, we could never think of killing.”

The group of ex-soldiers, along with other personal attendants, who had served the rinpoche, were yesterday recognised and presented statues during the first day of the centenary celebrations of Dilgo Khyentse rinpoche being held in Paro

His Majesty the fourth Druk Gyalpo, Her Majesty the Grand Queen Mother Ashi Kesang Choden Wangchuck and members of the royal family, attended the event. Dilgo Khyentse rimpoche was the root teacher for the royal family.

Her Majesty the Grand Queen Mother Ashi Kesang Cheoden Wangchuck was also recognised for her support to Dilgo Khyentse rinpoche during the celebrations.

Also in attendance was Lyonchhoen Jigmi Y Thinley, several ministers and senior government officials, most of whom had at one time received teachings from or been associated with Dilgo Khyentse during his presence in Bhutan.

“Rinpoche never got angry in the seven years that I was with him,” said Dego, 71, also an ex-soldier, who became Dilgo Khyentse’s personal attendant. “Every morning he’d wake up at exactly 3 am and meditate until 8 am and, although we disturbed him by entering his room during meditation, he never got angry.”

Norbu said how difficult it was to understand the teachings of many rinpoches today, who sometimes gave incomplete teachings or transmissions. “Rinpoche’s teachings were always complete, and they were very clear,” he said.

“I regard him as the truest practitioner, a real Buddha,” added Dego, pointing out that Dilgo Khyentse, despite being Nyingma, could also teach according to the traditions of Kagyu, Gelug, and Sakya.

Dego also explained that his high regard for Dilgo Khyentse stems from the rinpoche’s experience of receiving most of his teachings within Tibet itself.

Dilgo Khyentse moved to Bhutan in 1959 and lived in Bhutan until his death in 1991.

Between those years, Dilgo Khyentse began teaching not only in Bhutan but also in India, Nepal, Southeast Asia, Europe and the USA. With such a reach, it was no surprise that nearly half of those attending the centenary celebrations being held at Satsam chorten in Paro were from abroad.

Dilgo Khyentse’s influence had been the same, despite the different cultural backgrounds of his students.

“I was a professional fisherman,” said Jean Pierre Devorsine, who had come all the way from France. Like the ex-soldiers, Dilgo Khyentse convinced the 58-year-old against killing. He devoted 30 years of his life to the teachings of Dilgo Khyentse.

Some, like Paivi Ahonen, from Finland, had never even met the rinpoche, yet through his published teachings, came to respect Dilgo Khyentse and followed him to the centenary celebrations.

The centenary celebrations, which end this Thursday, is open to the public.

By Gyalsten K Dorji

-----------------------------------------------------------------

Born in Kham, eastern Tibet, in 1910, Dilgo Khyentse rinpoche was recognised as the reincarnation of Jamyang Khyentse Wangpo at age seven at Shechen, a major Nyingmapa monastery in Tibet. After which, he received essential teachings of the Nyingma tradition from his root guru, Shechen Gyaltsap. Between the ages of 15 and 28, he spent his time in solitary retreat, meditating. Although he desired to spend the rest of his life in solitary meditation, he was instructed to teach instead, which he did for the rest of his life. In 1959, at the invitation of the royal family, Dilgo Khyentse along with his family, moved to Bhutan. In 1961, he established and began teaching at the Semthokha rigney school. In 1980, he established Shechen monastery in Nepal and also began publishing Buddhist teachings, of which over 300 volumes were eventually published. In 1985, he returned to Tibet, followed by two more visits. He inaugurated the rebuilding of the original Shechen monastery that had been destroyed during the cultural revolution.  Following the death of Dudjom rinpoche in 1987, he became the head of the Nyinma school. In 1991, Dilgo Khyentse rinpoche died and was cremated in Paro. His funeral was attended by around 50,000 people.

H.H. Jekhen consecrates Shedra

Source: Kuenselonline.com

 

 

 

 

 

 

 

7 May, 2010 - His Holiness the Je Khenpo consecrated the Rinchenling shedra in Shar Khotakha, Wangduephodrang, yesterday