Buddha Blessing

Buddha of the Vajrayana

When Guru Rinpoche appeared, he revealed the Vajrayana teachings in their entirety. This is why Guru Rinpoche is known as the Buddha of the Vajrayana.

On the dharmakaya level, Guru Rinpoche is known as the primordial buddha, Samantabhadra. Inseparable from Buddha Shakyamuni and all fully enlightened beings, he lives as those who are never obscured or deluded, always free in the ultimate sphere of dharmakaya. He is our true nature, which is also known as all-pervading primordial wisdom because it suffuses every external and internal object in the ten directions unceasingly and is known as the dharmakaya Guru Padmasambhava. Fully awakened, this great equanimity is completely free of all conditional marks or complexities.

The dharmakaya continuously emanates five wisdoms in all directions. These appear as the five dhyani buddhas or the families of wrathful, semi-wrathful, and peaceful conquerors and their retinues. All these buddhas are Guru Padmasambhava in sambhogakaya form, emanating wisdom light to liberate all sentient beings in the six realms. Different emanations of Guru Rinpoche appear in each of the six realms as well as in every direction within those realms to teach sentient beings according to their capabilities and gradually lead them all to enlightenment. There are one hundred million Guru Padmasambhavas' helping sentient beings throughout the universe.

These represent his nirmanakaya aspect. Guru Rinpoche may take any number of forms within any realm. He is not limited to appearing in any particular guise. His character and way of teaching will vary depending on the sentient beings to be instructed.

In the mundane sense, Guru Padmasambhava's activities are called "miraculous," but from the viewpoint of absolute reality, these are not unusual phenomena. They are the natural, spontaneous activity of the true nature. From the perspective of realization, our normal, everyday activities are somewhat odd and unnatural. In this sense, we are great magicians, conjuring up something totally unreal.

When Guru Padmasambhava appeared on earth, he came as a human being. In order to dissolve our attachment to dualistic conceptions and destroy complex neurotic fixations, he also exhibited some extraordinary manifestations. If we try to compare our situation and capacities with that of Guru Padmasambhava and other realized beings, we will run into some difficulty. Our actions are based in dualistic ideas and habit patterns while Guru Padmasambhava's activities arise spontaneously out of the great equanimity of the true nature. Non-dual activities are incomprehensible within the scope of dualistic understanding.

http://www.padmasambhavastupa.org/padmasambhava.html

Buddha Shakyamuni predicted Guru Padmasambhava's

Guru Rinpoche incarnated as a fully enlightened being. Through his form, primordial wisdom manifested in the world to benefit all sentient beings.

Buddha Shakyamuni actually predicted Guru Padmasambhava's appearance in several different sutras and tantras contain clear predictions of his coming and activities.In the Mahaparinirvana Sutra, Buddha Shakyamuni announced his parinirvana to the students who were with him at the time. Many of them, particularly Ananda, the Buddha's cousin and personal attendant, were quite upset upon hearing this. So Buddha turned to Ananda and told him not to worry. "Eight years after my parinirvana, a remarkable being with the name Padmasambhava will appear in the center of a lotus and reveal the highest teaching concerning the ultimate state of the true nature, bringing great benefit to all sentient beings. Buddha Shakyamuni also said Padmasambhava would be an emanation of Buddha Amitabha and Avalokitésvara and referred to him as the embodiment of all the buddhas of the three times. Many prophecies indicate that Guru Rinpoche would be a fully enlightened buddha, appearing in this world to help sentient beings.

For the most part, Buddha Shakyamuni presented Hinayana and Sutra Mahayana teachings, while Guru Padmasambhava taught the Vajrayana. Both revealed the complete and perfect path to awakening so that individuals of all capacities would be able to benefit. The absolute level of the Buddha's teaching is beyond conception. If it did not go beyond the conceptual level, there would be no need to change our normal way of understanding things. To help us realize the primordial nature, Buddha Shakyamuni taught again and again that we must transcend clinging to ordinary dualistic conceptions, narrow attitudes, close mindedness, traditional rules, beliefs and limitations.

The ultimate meaning of the highest teaching is not readily understood by sentient beings. This is why Buddha Shakyamuni kept silent for forty-nine days after his enlightenment. He thought, "I have realized the most profound and subtle dharma, the clear light free of all complexity. However, this is much too deep for normal people to understand. Therefore, I will remain silent." He knew how hard it would be to communicate the truth of his insight. Although he eventually taught tirelessly for forty-five years, his first thought reflects the extraordinary nature of the state into which he had awakened relative to mundane ideas and conceptions.

Sutra is a Sanskrit word meaning "condensed or summarized." Scripture bearing this title indicates that these teachings were directly communicated in the world in order to provide a clear understanding of both the relative and absolute aspects of our existence. They provide knowledge with which a practitioner can realize buddhahood.

Most of Buddha Shakyamuni's teachings address ordinary beings and offer a direct means of understanding the nature of our experience. It is a non-esoteric view which appeals to common logic, with tenets that can be verified by close observation of the elements which constitute our everyday world. With this knowledge, you can move toward enlightenment. This is the basic intention of Sutra Mahayana.

The Vajrayana is also known as Tantra. Tantric teachings are based upon the Sutra Mahayana, but offer additional means and methods. Vajrayana practices encourage us to take a deeper look at our perceptions, to understand the primordial nature and learn to maintain mind in that state. The Sutras may be called general teachings which clarify the nature of conditional mind and perception, while the Vajrayana reveals the secret structure of phenomena and is for more advanced practitioners. Although they share the same foundation, the Vajrayana goes further toward understanding transcendental reality. To practice both Sutra and Tantra together can bring enlightenment within this life, even within a very short period of time. Such acceleration distinguishes Vajrayana techniques.

The Buddha only gave Vajrayana teachings privately, to select groups of disciples. Because the essence and even the form of these higher teachings is beyond common conception, they are also known as secret teachings. After the Buddha entered mahaparinirvana, these secret doctrines were preserved by a host of wisdom dakinis.

http://www.padmasambhavastupa.org/padmasambhava.html

Birth of Padmasambhava

Miraculous Birth of Padmasambhava.

In the north-western part of the land of Oddiyana, on an island in the lake of Dhanakosha, the blessings of all the buddhas took shape in the form of a multi-coloured lotus flower. Moved by compassion at the suffering of sentient beings, the Buddha Amitabha sent out from his heart a golden vajra, marked with the syllable HRIH, which descended onto the lotus blossom. It transformed into an exquisitely beautiful eight year old child, endowed with all the major and minor marks of perfection, and holding a vajra and a lotus. At that moment all the buddhas of the ten directions, together with hundreds of thousands of dakinis from different celestial realms, invoked the blessings and the incarnation of all the buddhas for the benefit of beings and the flourishing of the secret mantra teachings.

 Their invocation is known as ‘The Seven Verses of the Vajra’, or ‘The Seven Line Prayer’.

HH Dalai Lama

Chogyal Namkhai Norbu Rinpoche Webcast

Chogyal Namkhai Norbu Rinpoche

Tsegyalgar East retreat - June 7th -12th 2013

"Khordas Rangdrol" from Dra Thalgyur.

Open Webcast - GMT -4

7th June 5-7pm. Teaching "Khordas Rangdrol"

8th June 10-12am. Teaching "Khordas Rangdrol"

8th June 4,30-pm. Ganas Puja for New Moon and singing and dancing Tibetan Songs and Dances..

9th June 10-12am. Teaching "Khordas Rangdrol"

10th June 10-12am. Teaching "Khordas Rangdrol"

11th June 10-12am. Teaching "Khordas Rangdrol"

11th June 4,30-pm. Ganas Puja for the end of retreatxand singing and dancing Tibetan Songs and Dances..

12th June 10-12am. Advices and tridlungs

In the Webcast Site http://www.shangshunginstitute.net/webcast

 You will find updated SCHEDULE and informations.   

Vajra and Bell

The general meaning Vajra and Bell is also the union of method and wisdom. The bell represents wisdom and emptiness, while the vajra represents the method. By using them together, we practice method and wisdom as one. Method becomes the cause to achieve our future Rupakaya. The wisdom becomes the cause to achieve our future Dharmakaya. Achieving these two kayas is our goal, because this is what will lead us to enlightenment for the benefit of all sentient beings. The bell and vajra are also part of our samaya substances.

When you ring the bell, always also hold the vajra in your hand. They are almost never used separately. Normally we ring the bell during all offerings (ARGHAM, PADYAM, PUSHPE, DHUPE, etc). Sometimes we also ring the bell during recitation of the Vajrasattva mantra, but at that time it is done to remind us the essence of emptiness. All the phenomena are empty and the sound of the bell reminds us of that.

The bell is used at the level of your heart. The reason for this is that the extremely subtle mind, or the mind of clear light, is located there inside the central channel.

Symbolism

The vajra is made up of several parts. In the center is a sphere which represents Sunyata, the primordial nature of the universe, the underlying unity of all things. Emerging from the sphere are two eight petals lotus flowers.  One represents the phenomenal world (or in Buddhist terms Samsara); the other represents the noumenal world (or Nirvana). This is one of the fundamental dichotomies which are perceived by the unenlightened. The physical manifestation of the vajra, also called dorje in this context, is the male organ.

Arranged equally around the mouth of the lotus are two, four, or eight creatures which are called makaras. These are mythological half-fish, half-crocodile creatures made up of two or more animals, often representing the union of opposites, (or a harmonization of qualities that transcend our usual experience). From the mouths of the makaras come tongues which come together in a point.

The five pronged vajra (with four makaras, plus a central prong) is the most commonly seen vajra. There is an elaborate system of correspondences between the five elements of the noumenal side of the vajra, and the phenomenal side. One important correspondence is between the five "poisons" with the five wisdoms. The five poisons are the mental states that obscure the original purity of a being's mind, while the five wisdoms are the five most important aspects of the enlightened mind. Each of the five wisdoms is also associated with a Buddha figure

THE VARJA (Dorje)

The Vajra is the quintessential symbol of Vajrayana Buddhism, which derives its name from the vajra itself.

The Sanskrit term vajra means 'the hard or mighty one,’ and its Tibetan equivalent dorje means an  indestructible hardness and brilliance like the diamond, which cannot be cut or broken. The vajra essentially symbolizes the impenetrable, immovable, immutable, indivisible, and indestructible state of enlightenment or Buddhahood

Vajras may have nine, five or three spokes. The spokes of a peaceful vajra meet at the tip whereas those of wrathful vajra are slightly splayed at the end. When paired with a bell their length can vary from four finger widths to twenty-eight finger widths.

The upper sets of spokes of a five spoked vajra symbolize the five wisdoms, which are

·         The Mirror like Wisdom--that which reflects all sense perceptions--is purified when one attains enlightenment and realizes mirror-like wisdom.

·         The wisdom of equality arises after all the feelings of pleasantness; unpleasantness and indifference have been purified.

·         The wisdom of individual analysis arises when the factor of discrimination, which distinguishes one object from another, is purified. It enables one to benefit each sentient being according to his or her needs and disposition.

·         The wisdom of accomplishing activity arises when the basic ability to perform acts according to particular circumstances is purified.

·         The wisdom of the sphere of reality arises when consciousness is purified and becomes the mind that is the seed of the wisdom truth body of Buddha.

The five lower spokes symbolize the five mothers.

In the case of the nine spooked vajra, the upper spokes symbolize the Buddha’s of the five families and the four mothers, one between each of the Buddha’s. The lower spokes represent the five wisdoms and the four immeasurable wishes of love, compassion, equanimity and joy.

The Sea-monster’s mouth from which each spoke emerges represents freedom from cyclic existence. Of the two lotuses at the hub of the vajra, the upper one symbolizes the eight Bodhisattvas and the lower one, the eight goddesses. Paired with a bell the vajra represents method or compassion.

 THE BELL (Dri bul)

A bell can be eight, twelve, sixteen, eighteen or twenty two finger-widths in height. Its base must be round, above which is a vase surrounded by the face of the goddess Prajnaparamita. Above these are a lotus, a moon disc and finally a vajra. The hollow of the bell symbolizes the wisdom cognizing emptiness. The clapper represents the sound of emptiness. The eight lotus petals are the four mothers and four goddesses, and the vase represents the vase containing the nectar of accomplishment.

Paired with the vajra, the bell represents wisdom, and as wisdom and method are an undivided unity so the vajra and bell are never parted or employed separately. The vajra represents the compassion of the Buddha, the masculine principle; and the bell represents wisdom, the female principle. To achieve enlightenment, those two principles must be combined. The bell is visualized as the Buddha's body, the vajra is visualized as his mind, and the sound of the bell is visualized as Buddha's speech in teaching of the dharma.

Buddhist Prayer Mala

In old Tibet, nearly everyone carried or wore prayer beads of wood, shell, amber, semiprecious, or precious stones. The materials differed according to the owner's taste and wealth, and depended too on the devotee's sect and the deity worshiped. The most highly prized beads were made from the bones of a lama.

In old Tibetan rosaries, three beads of different sizes and materials were used to divide the full rosary of 108 round or disk beads into four groups of twenty-seven each. At the point where the two ends of the string came together, three large retaining beads were included to indicate the completion of a round or circuit of prayer. These last beads symbolize the triad of Buddha, the doctrine, and the community. Attached to the main string were usually two strands of ten smaller beads. Known as the "number keepers" or counters, these act like a miniature abacus, keeping track of the number of times the user recites his prayers or mantra. The counter strings generally terminate with two small pendants, called the djore and drilbu. The djore (a representative of the conventionalized thunderbolt of Indra) is the single circuit string, while the drilbu (a tiny bell) marks every ten repetitions. In addition to these conventions, it is common to find personal odds and ends, such as tweezers or keys, attached to the rosaries.

http://en.wikipedia.org/wiki/Buddhist_prayer_beads

Prayer Flag of Tibet

The Indian Sutras, written on cloth in India, were transmitted to other regions of the world.[2] These sutras, written on banners, were the origin of prayer flags.[2] Legend ascribes the origin of the prayer flag to the Shakyamuni Buddha, whose prayers were written on battle flags used by thedevas against their adversaries, the asuras.[3] The legend may have given the Indian bhikku a reason for carrying the heavenly banner as a way of signifying his commitment to ahimsa.[4] This knowledge was carried into Tibet by 800 CE, and the actual flags were introduced no later than 1040 CE, where they were further modified.[4] 

The Indian monk Atisha (980 – 1054 CE) introduced the Indian practice of printing on cloth prayer flags to Tibet and Nepal.[3]

During the Cultural Revolution, prayer flags were discouraged but not entirely eliminated. Many traditional designs may have been lost. Currently, different styles of prayer flags can be seen all across the Tibetan region.

Tibet Flag

Introduction

"The Tibetan national flag is intimately connected with the authentic history and royal lineages of Tibet which are thousands of years old. Furthermore, in the Tibetan Royal year 820 or in the seventh century of the Christian era, at the time of the Tibetan religious King Song-tzan Gampo the Great extensive land of Tibet was divided into large and small districts known as "gö-kyi tong-de" and "yung-g'i mi-de". From these large and small districts, an army of 2,860,000 men was chosen and stationed along the borders of Tibet, and the subjects thus lived in safety. The bravery and heroism of the Tibetan people at that time in conquering and ruling even the adjacent empire of China is well-known in world history.

"At that time, it is recorded that the regiment of Yö-ru tö had a military flag with a pair of snow-lions facing each other; that Yä-ru mä had a snow-lion with a bright upper border; that of Tzang Ru-iao, had a snow-lion standing upright, springing towards the sky; and the flag of ü-ru tö had a white flame against a red background, and so forth. In this way. the regiments of each area had its own individual military standard. Continuing with that tradition up to the beginning of the twentieth century, various regiments within the Tibetan army have had military flags with either a pair of snow-lions facing each other, or a snow-lion springing upwards and so forth.

"In the latter part of this period, during the rule of His Holiness the Great Thirteenth Dalai Lama, this eminent spiritual and temporal ruler of Tibet enacted many modifications in administrative policies in accordance with international customs. Based on the formats of previous Tibetan military flags, His Holiness improved upon them and designed the present, modern national flag. With an official proclamation, He declared that this would be the uniform, standard flag to be adopted by all Tibetan military defence establishments. Since the time of that proclamation, all Tibetan regiments have likewise adopted this flag as their standard.

"The colour scheme of the Tibetan national flag gives a clear indication of all aspects of Tibet in its symbolism such as the geographic features of the religious. snowy land of Tibet, the customs and traditions of Tibetan society, the political administration of the Tibetan government and so forth.

"History attests to the fact that Tibet is one of the most ancient nations of the world. Therefore, in all the three regions of Tibet, irrespective of caste and creed, this national flag inherited from our ancestors is universally accepted as a common, peerless treasure and even today still continues to be highly respected and esteemed as in the past."

Quoted from "Tibetan National Flag" © Copyright 1980 Library of Tibetan Works and Archives.

An Explanation of the Symbolism of the National Flag of Tibet

In the centre stands a magnificent thickly snow clad mountain, which represents the great nation of Tibet, widely known as the Land Surrounded by Snow Mountains.

Across the dark blue sky six red bands spread representing the original ancestors of the Tibetan people: the six tribes called Se, Mu, Dong, Tong, Dru and Ra which in turn gave the [twelve] descendants. The combination of six red bands (for the tribes) and six dark blue bands for the sky represents the incessant enactment of the virtuous deeds of protection of the spiritual teachings and secular life by the black and red guardian protector deities with which Tibet has had connection for a very long time.

At the tip of the snow mountain, the sun with its rays brilliantly shining in all directions represents the equal enjoyment of freedom, spiritual and material happiness and prosperity by all beings in the land of Tibet.

On the slopes of the mountain there proudly stand a pair of snow lions blazing with the manes of fearlessness, which represent the country's victorious accomplishment of a unified spiritual and secular life.

The beautiful and radiant three coloured jewel held aloft represents the ever-present reverence respectfully held by the Tibetan people towards the Three Supreme Jewels (the Buddhist objects of refuge: Buddha, Dharma and Sangha).

The two coloured swirling jewel held between the two lions represents the peoples' guarding and cherishing the self discipline of correct ethical behaviour, principally represented by the practices of the ten exalted virtues and the 16 humane modes of conduct.

Lastly, the surrounding border of yellow adorning the perimeter represents the spread and flourishing in all directions and times of the purified gold like teachings of the Buddha.

History

Tibetan history can be traced thousands of years back. However, the written history only dates back to the 7th century when Songtsan Gampo, the 33rd Tibetan king, sent his minister Sambhota to India to study Sanskrit who on his return invented the present Tibetan script based on Sanskrit. Tibet's history can be diveded into four period:

1. The Tsanpo's Period

This period starts from Nyatri Tsanpo, the first of the Tsanpos, in 127 B.C(historians differ in view of the date, but this date is taken from the White Annales, a reliabl book on Tibetan history) and ends in 842 A.D. at the death of Lang Dharma, the last of the Tsanpos, who was assassinated by a buddhist monk owing to Lang Dharma's ruthless persecution of Buddhism. During this period some 42 Tsanpos had ruled over Tibet among which Songtsan Gampo's rule was considered as the zenith. Songtsan Gamoi was an outstandingruler, he unified Tibet, changed his capital to Lhasa, sent Sambhota to India to study Sanskrit and promulaged a script for the Tibetan on the latter's arrival to tbiet, married Princess Wencheng of the tang Court and Pricess Bhrikuti Debi of Nepal, built the Potala and the temple and the temple of Jokhang.

2. The period of Decentrailzation

This period began in 842 A.D. the year of Lang Dharma's assassination, and ended in about 1260 A.D, when Pagpa, the Abbot of Sakya monastery, became a vassal of Kublai Khan, the first Emperor of the Yuan Dynasty. During this period a little is known in history except that Tibet vecame decentralized into a number of petty principalities.

3. The period of Sakya, Pagdu, and Karmapa's Rule

This period began with Sakya's rule over Tibet, followed first by Pagdu's rule in Lhaoka and then by Karmara's rule in the Tsang region(Shigatse). The sakya period was the time whten tbiet officially became an inseparable part of China. This period lasted from 1260 A.D to 1642 A.D during which political powers centered in the three regions of Sakya, Pagdu, and tsang successively ruled over Tibet.

4. The period of the gandan Podrang's Administration

This period is the period in which the Dalai Lama ruled Tibet. It started in 1642 A.D. when the 5th Dalai Lama overtook the ruling power from the Tsang ruler. It basically ended in 1951 when tibet was liberated and came to a complete end in 1959 when rebellion led by the Dalai Lama was pacified and the People's Government of the Tibet, Autonomous Region was set up

Tibetan Land

Tibetan Land

It is the traditional homeland of the Tibetan people as well as some other ethnic groups such as Monpas, Qiang, and Lhobas, and is now also inhabited by considerable numbers of Han and Hui people. Tibet is the highest region on earth, with an average elevation of 4,900 metres (16,000 ft).

Tibet emerged in the 7th century as a unified empire, but it soon divided into a variety of territories. The bulk of western and central Tibet were often at least nominally unified under a series of Tibetan governments in Lhasa, Shigatse, or nearby locations; these governments were at various times under Mongol and Chinese overlordship. The eastern regions of Kham and Amdo often maintained a more decentralized indigenous political structure, being divided among a number of small principalities and tribal groups, while also often falling more directly under Chinese rule; most of this area was eventually incorporated into the Chinese provinces of Sichuan andQinghai. Following the collapse of the Qing dynasty in 1912, Qing soldiers were disarmed and escorted out of Tibet. The region declared its independence in 1913. The region maintained its autonomy until 1951 when, following a military conflict, Tibet was incorporated into thePeople's Republic of China (PRC) and the previous Tibetan government was abolished in 1959.[1] Today, the PRC governs western and central Tibet as the Tibet Autonomous Region while eastern areas are mostly within Sichuan and Qinghai provinces. There are tensions regarding Tibet's political status[2] and dissident groups are active in exile.[3]

The economy of Tibet is dominated by subsistence agriculture, though tourism has become a growing industry in Tibet in recent decades. The dominant religion in Tibet is Tibetan Buddhism, in addition there is Bönwhich was the indigenous religion of Tibet before the arrival of Buddhism in the 7th century CE (Bön is now similar to Tibetan Buddhism [4]) though there are also Muslim and Christian minorities. Tibetan Buddhism is a primary influence on the art, music, and festivals of the region. Tibetan architecture reflects Chinese and Indian influences. Staple foods in Tibet are roasted barley, yak meat, and butter tea.

Tibet, a rich and beautiful land, is located at the main part of Qinghai-Tibet plateau, south-West frontier of China. Tibet borders with Sichuan, Yuannan, Qinghai And Xinjiang; to the south contiguous to India, Nepal, Sikkim, Bhutan and Burma, and bounded by Kashmir on the west.

When the word Tibet is mentioned something icy chils the readers' nerves. In fact it snows only once or twice in a year and owing to the perpetuity of bright sunshine, it is not at all cold during the daytime even in the coldest of the winter. Tibet is so sunny that it produces a year-round sunshine of over 3,000 hours in a year. Its old name-"land of snow" - the name by which Tibet is almost popilary known as, is always thickly covered with snow with hardly any signs Of inhabitation. In fact, it is correct only when it is referred to the world greatest ranges located in Ima, the Tisi, and like. These ranges, run by leaps and bounds across the country showing their beautiful snow covered peaks against the bluest of skies.

Geographically, Tibet can be divided into three majoy parts, the east, north and south. The eastern part is forest region, occupying approximately one-fourth of the land. Virgin forests run The entire breadth and length of this part of Tibet. The northern part is open grassland, where nomads and yak and sheep dwell here. This part occupies approximately half of Tibet. The southern and central part is agricultural region, occupying about one-fourth of Tibet's land area. with all major Tibetan cities and towns such as Lhasa, Shigatse, Gyantse ad Tsetang located in this area, it is considered the cultural center of tibet. The total area of the Tibet Autonomous Region is 1,200,000 square kilometers and its population is 1,890,000. The region is administratively divided into one municipality and six prefectures. The municipality is Lhasa, while the six prefectures are Shigatse, Ngari, Lhaoka, Chamdo, Nakchu and Nyingtri(kongpo). The People's Government of the Tibet Autonomous Region exercises the hightest adminis-trative authority in Tibet.

http://www.asia-planet.net/tibet/information.htm

Map of Tibet