Wednesday, December 3, 2014



If you think or believe that you are a student of Vajrayana—whether or not that's true is another matter—but as long as you think you are a Vajrayana practitioner, it becomes your responsibility to protect this profound tradition.

It’s important to maintain secrecy in the Vajrayana. The Vajrayana is called ‘the secret mantra yana’ because it is intended to be practiced in secrecy. It is not secret because there is something to hide, but in order to protect the practitioner from the pitfalls and downfalls that ego can bring to the practice. In particular, practitioners tend to fall prey to “spiritual materialism,” where their practice becomes just another fashion statement intended to adorn their egos and make them feel important, or have them feel that they’re part of a ‘cool’ social tribe, rather than to tame and transform their minds. When practiced in this way, the Vajrayana path becomes worse than useless.
Also, the Vajrayana teachings are ‘hidden’ in the sense that their meaning is not apparent to someone who has not received the appropriate teachings. It’s like a foreign language. Because some of the imagery and symbolism can seem strange or even violent to the uninitiated, it’s generally recommended to keep it hidden so that it doesn’t put off newer practitioners, who might develop wrong views about the Buddhist path in general and the Vajrayana path in particular.
While posting on social media, please bear in mind that you are not only posting for your own reading pleasure, but to the whole wide world who most likely don't share your amusement over crazy photos, nor your peculiar adoration and fantasies of certain personalities you call as guru.
Given this, here are some suggestions I offer fellow so-called Vajrayana students about how you can protect yourself—both by avoiding embarrassment and by protecting your Dharma practice—and also protect the profound Vajrayana tradition:
  1.  1  Maintain the secrecy of the Vajrayana (this includes secrecy about your guru, your practice, tantric images, empowerments you have received, teachings you have attended, etc.)
  •   Don’t post tantric images: If you think posting provocative tantric images (such as images of deities  with multiple arms, animal heads, those in union, and wrathful deities) makes you important, you probably  don’t understand their meaning.
  • Don’t post mantras and seed syllables: If you think mantras and seed syllables should be posted on Facebook as mood enhancement and self-improvement aids, a makeover or haircut might do a better job.
  • Don’t talk about your empowerments: If you think images from your weekend Vajrayana empowerment are worthy of being posted up next to photos of your cat on Facebook, you should send your cat to Nepal for enthronement. Unless you have obtained permission from the teacher, do not post any photo, video or audio recording of Vajrayana empowerments, teachings or mantras. - Don’t talk about profound/secret teachings you may have received: Some people seem to find it fashionable to hang words like "Dzogchen" and "Mahamudra" in their mouths. If you have received profound instructions, it is good to follow those instructions and keep them to yourself.

  1. 2.Avoid giving in to the temptations of spiritual materialism and using Dharma in service of your ego (do not attempt to show off about your guru, your understanding, your practice etc. Likewise, do not speak badly of other practitioners or paths.)
  • Don’t share your experiences and so-called attainments: If you think declaring what you think you have attained is worthwhile, you may have been busy bolstering your delusion. Trying to impress others with your practice is not part of the practice. Try to be genuine and humble. Nobody cares about your experiences in meditation, even if they include visions of buddhas, unicorns or rainbows. If you think you are free of self deception, go ahead, think again.
  •   Don’t boast about your guru: No matter how great you think your guru is, it would probably serve better for you to keep your devotion to yourself. Remember that being buddhist is not joining a cult. If you think your guru is better than another’s, you probably think your equanimity and pure perception are better than another’s.
  • Don’t attempt to share your so-called wisdom: If you think receiving profound teachings gives you license to proclaim them, you will probably only display your ignorance. Before you “share” a quote from the Buddha or from any of your teachers, take a moment to think if they really said those words, and who the audience was meant to be.
  •   Don’t confuse Buddhism with non-Buddhist ideas: No matter how inspired you might be of rainbows and orbs, and how convinced you are about the end of the world, try not to mix your own fantasies/idiosyncrasies with Buddhism.
  • Be respectful to others: Without Theravada and Mahayana as foundation, there would be no Vajrayana. It would be completely foolish of Vajrayana practitioners to look down on or show disdain towards Theravada and Mahayana. If you think attacking other buddhists will improve Buddhism, do a service for Buddhism, take aim at your own ego and biasedness instead.
  • Don’t create disharmony: Try to be the one who brings harmony into the sangha community with your online chatter, instead of trouble and disputes.
  •   Always be mindful of your motivation: Please do not attempt to display "crazy wisdom" behaviors online, just inspire others to have a good heart. If you think you are posting something out of compassion, try first to make sure you are doing no harm. Whenever you can't let go of the itch to post something, make sure that it helps whoever who reads it and the Dharma.

Tuesday, November 18, 2014

The Greatness of the Omniscient Longchen Rabjam

The Greatness of the Omniscient Longchen Rabjam

Due to the kindness of Guru Padmasambhava, there have been many great holders of the teachings here in Tibet, the Land of Snows. There have appeared highly accomplished saints who were no different from the vidyadharas of India, the Land of the Aryas. Yet although there have been countless eminent scholars, none of them might be compared with the Six Ornaments and Two Supreme Ones of India in terms of wisdom and enlightened activity.
In later times there was the Omniscient One from Samyé, Longchenpa, who was the equal of the Jowo Kadampa geshes in terms of his ethical discipline and practice of training the mind (lojong), and who was like Jetsün Milarepa in how he first served his teacher and then spent his life meditating in solitude on the guru’s instructions. On account of his total mastery of study and contemplation, his fearless eloquence and his achievements in explanation, debate and composition we might compare him to the likes of Sakya Pandita, the Lord of Dharma, or the precious Je Tsongkhapa. How he reached the final accomplishment and arrived at the exhaustion of reality within the primordial state was just like the great Chetsün Senge Wangchuk, Melong Dorje and others. In terms of his ability to manipulate phenomenal existence and call upon the assistance of the oath-bound guardians he was comparable to the great awareness-holders of Nub. In keeping to the tenets of the pinnacle of all yanas and surpassing all the views and philosophies fabricated by the ordinary mind, he was like the great Rongzom. If we consider the vast array of instructions he passed on in an aural lineage and the way he cared for the disciples who maintained his tradition, we might compare him to Sachen Kunga Nyingpo or Marpa Lotsawa. His mastery over the conventional sciences and the way in which Sarasvati, the goddess of learning, lent power to his speech,[1] made him the equal of the lotsawas of the past. The way great clouds of blessings are amassed within his written instructions makes them identical to the profound dharma treasures of the great tertöns. His perfect training in bodhichitta and his ability to benefit all those with whom he came into contact was reminiscent of Dromtönpa or the peerless Dakpo Lharje [Gampopa].
Other Tibetan scholars took as their basis the excellent Indian treatises but then added explanations based on their own clever ideas, with the result that on occasion their statements no longer accord with scripture or valid reasoning. In particular, the works of Nagarjuna and his successors have been fervently debated among Tibetans, with the assertions of earlier Tibetan scholars subjected to a great deal of presumptuous refutation and affirmation by later scholars. Yet the explanations of the Omniscient One remain true to the tradition of the Six Ornaments and Two Supreme Ones in their beginning, middle and end.
Other Tibetan siddhas possessed only a few instructions from the aural lineage and then taught the holders of their tradition to meditate on selected instructions. Gyalwa Longchenpa, by contrast, was the master of countless teachings from profound transmissions. He possessed all manner of instructions, which had been passed down from vidyadharas and accomplished siddhas, from dakas and dakinis, or received directly from Guru Padmasambhava and so on. This meant he could lead the holders of his tradition to attainment by encouraging them to practise diligently those instructions for which they felt the greatest affinity.
Other learned and accomplished masters may have given complete teachings on particular instructions, but they did not have practices for all the teachings in their entirety. The Omniscient Guru explained all the teachings completely. He revealed the instructions for gaining supreme and common accomplishments in general, from the kriya and charya tantras onwards, and all the tantras and pith instructions of Dzogpachenpo in particular, and so he is the true charioteer of the essence of clear light teachings.
In addition, his wisdom body has appeared in visions before those with great good fortune, granting them realization and so on.[2]
In short, I believe Gyalwa Longchenpa to be the unique embodiment of the enlightened qualities of all the learned and accomplished masters of the Land of Snows. If you consider this honestly, you will find this to be just how it is, neither an exaggeration nor an understatement.
Gaining experience and realization through meditation—
That is common to all forms of pith instruction.
But gaining experience and realization through non-meditation—
How could anyone fail to seize upon something so amazing?
Ha! Ha!
| Translated by Adam Pearcey, Rigpa Translations, 2006. Revised 2012.

Thursday, September 4, 2014

Tshechutham of Every Lunar Month

Guru's Tshechu

Tshe-chu: Every month, according to the Lunar Calendar 10th is the Guru Rinpoche's Tshok offering day.
1st Month
Guru Rinpoche renounces his kingdom, practises yoga and meditation in the great charnel ground of Shitavana, ‘The Cool Grove’,and attains liberation. Gathering under him the matrikas and dakinis, he is known as Guru Shantarakshita.
2nd Month
Guru Rinpoche takes the 'Rabjung' ordination from Buddha's disciple Ananda. He shows unparalleled understanding and mastery of both sutra andmantra, and is known as Guru Shakya Sengé and as Guru Loden Choksé.
3rd Month
The king of Zahor tries to burn Guru Rinpoche alive. Guru Rinpoche transforms the fire into a lake (called Tsopema, at Rewalsar), establishes the Dharma in the land of Zahor and takes Mandarava as his consort. He is known as Guru Chimé Pemajungné, the Immortal Lotus Born.
4th Month
The deluded ministers of Orgyen try to burn Guru Rinpoche and Mandarava, his spiritual consort, alive. He turns the flames of the funeral pyre into a lake, from which they emerge seated on a lotus. The king, ministers and people of Oddiyana are inspired with devotion. He is known as Guru Pema Dorjé Tsal.
5th Month
When tirthikas from South India attempt to harm the Buddha Dharma, Guru Rinpoche, with his great power, vanquishes them along with their gods and guardians. Raising the victory banner of the Dharma, he is known as Guru Sengé Dradrok.
6th Month
At sunrise Guru Rinpoche is miraculously born amidst dazzling radiance in a lotus bed on Lake Danakosha. Turning the Wheel of Dharma for the dakinis, he is known as Guru Tsokyé Dorje.
7th Month
The tirthikas from Tamradvipa throw Guru Rinpoche into the Ganges. Rising from the water, he reverses the flow of the river and performs a vajra dance in the sky. The tirthikas are inspired with devotion, and begin to follow the Dharma. Guru Rinpoche is known as Guru Khading Tsal.
8th Month
The tirthikas try to poison Guru Rinpoche, who transforms their concoction into amrita nectar. Irradiant from his drink, he inspires faith amongst the tirthikas, and is known as Guru Nyima Özer.
9th Month
Guru Rinpoche takes the form of Vajrakumara at Yangleshö in Nepal, and subdues the local deities and negative forces. He performs the sadhana of Palchen Yangdak and attains the vidyadhara stage of Mahamudra realization. He is known as Guru Dorjé Tötreng.
10th Month
Guru Rinpoche arrives in central Tibet. He subdues all the hostile negative forces, founds the great monastery of Chökhor Palgyi Samyé and lights the lamp of the holy Dharma of the sutra and mantra teachings. Guiding his twenty-five disciples and the king to liberation, he is known as Padmasambhava.
11th Month
Guru Rinpoche assumes his wrathful form in Paro Taktsang in Bhutan, and brings under his control the local deities and guardians. Making them protectors of the terma (hidden treasure) teachings, he entrusts them with secret oral instructions, to be given only to the tertöns who shall discover them. He is known as Guru Dorje Trollö.
12th Month
Guru Rinpoche is invited to Oddiyana by King Indrabodhi and installed as crown prince, marrying the Princess Bhasadhara. He is known as Guru Pema Gyalpo.


Friday, November 8, 2013


Dungsam Yongla Gonpa was founded by First Khedrub Jigme Kundrol Namgyel in 18th Century. According to tradition, Jigme Lingpa had a vision in which he saw, near the Bhutan-India border, an abode of Vajrakīlaya; Kedrub Jigme Kundrol was assigned to open the land for Buddhist activity. 

Further details can be found in following links.

Tuesday, April 9, 2013


It sounds odd and uncommon , even most weird when people uses the term "LA" in English.

Dzongkha is a beautiful language with great history as old as the foundation of Bhutan. It is one of the most advanced language existed, having commonalities in Buddhism. Apart from religious institute and monastic bodies, surprisingly it has attracted least people to explore and endeavor for further rigorous research. Most young educated Bhutanese ward off the Dzongkha as tough and old-fashioned. It has lead to people having little knowledge in Dzongkha and half in English. It can be observed from our daily conversation.

The term "LA" is suffix that we add as a token of respect in our national language, the Dzongkha. This trend have crept into our daily conversation and official correspondence which are made in English. Most educated Bhutanese suffice with the usage as we do in Dzongkha. I would like to term such DZONG-LISH.
Such usage might hamper and deter its value. There wouldn't be any identity of differentiating between two languages. As a Bhutanese one should  feel ashamed of ourselves if we uses English term while conversing in Dzongkha.

Wednesday, March 27, 2013

Airline 'fat tax': Should heavy passengers pay more?

Airline 'fat tax': Should heavy passengers pay more?

From excess luggage to excess flesh -- an economist says flight fares should be based on body weight. Should overweight passengers be charged more? One economics professor says yes.
An economics scholar in Norway has recommended that air ticket costs be calculated according to a passenger’s weight.
Dr. Bharat P. Bhatta, associate professor of economics at Sogn og Fjordane University College, Norway, is proposing three models that he says, “may provide significant benefits to airlines, passengers and society at large.”
In his paper, published in the Journal of Revenue and Pricing Management, Dr. Bhatta noted “a reduction of 1 kilo weight of a plane will result in fuel savings worth US$3,000 a year and a reduction of CO2 emissions by the same token.”
He cited a move by Air Canada, which removed life vests from its planes to make each flight 25 kilos lighter, and other initiatives by low-cost carriers such as charging for excess luggage and making oversized passengers book two seats.
“Charging according to weight and space is a universally accepted principle, not only in transportation, but also in other services," Bhatta says. "As weight and space are far more important in aviation than other modes of transport, airlines should take this into account when pricing their tickets.”
His three “pay as you weigh” models are:
Total weight: A passenger’s luggage and body weight is calculated, with the fare comprising a per kilo cost. In this scenario a passenger weighing 100 kilos with 20 kilos of luggage (120 kilos total) would pay twice that of a passenger of 50 kilos with 10 kilos of luggage (60 kilos total).
Base fare +/- extra: A base fare is set, with a per-kilo discount applying for “underweight” passengers and a per-kilo surcharge applying to “overweight” passengers.
High/Average/Low: A base fare is set, with a predetermined discount applying for those below a certain weight threshold and a predetermined surcharge applying for those above a certain weight threshold.
Bhatta prefers the third of these options. He goes on to say that weight could be ascertained through passenger self-declaration, with one in five passengers randomly selected and weighed to dissuade cheats (with penalties for cheaters) or by weighing all passengers at check in.
This latter option however would “incur huge transaction costs” and “would require a passenger to arrive a couple of hours early to have time to get through weigh-in, security and passport control.”