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.

sources http://www.nyingmainstitutetaktse.org/Events.aspx

Friday, November 8, 2013

Yongla


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

DZONG-LISH

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.”
Dochula Druk Wangel Chorten .

Monday, July 9, 2012

Five Dayana Buddhas!



(1) Attachment manifests as the mind's fervent desire for a given object. Because it has this expressive energy, at the time of path, the mind is capable of intense longing for the qualities of the path and fruition. In the context of the fruition, it is this expressive energy that perceives all phenomena with full acceptance, without turning away from anything. With its identity that of Discriminating Wisdom, it is Amitabha.

 (2) Aversion manifests as the rejection of dissonant objects. The presence of this expressive energy in the mind causes the disappearance of dissonant factors in one's being in the context of the path. At the time of fruition, this becomes Mirror-like Wisdom, which eliminates the stains of delusion regarding the nature of things. Thus, it is Vajra Aksobhya, the conqueror of all obstacles and demonic forces.

 (3) Stupidity manifests as a turning away from the nature of its objects. As such, it is a condition in which one remains indifference to a given object without giving it any thought. Since the mind has this expressive energy, it does not apprehend characteristics conceptually at the time of the path. In the context of the fruition, stupidity is identified with the Wisdom of the Basic Space of Phenomena, which does not conceive of any constructs. As such, it is Vairochana.

(4) Pride is feel inflated. Since the mind possesses this expressive energy, at the time of the path, it is able to perform all practices without becoming discouraged, with the knowledge that there is no path superior to that of mantra. In the context of the fruition, one comes into positive qualities, so there is no sense of impoverishment or dejection and one is free from the pains of inequality at all times. As it is the Wisdom of Equality in essence, it is Ratnasambhava

. (5) Jealousy views oneself as unequal to another in a way that cannot be tolerated. Because the mind possesses this expressive energy, it respectively engages and turns away from what should be practised and refrained from in the context of the path. At the time of fruition, one is able to benefit and refrain from harming those in need of guidance. With the nature of All-Accomplishing Wisdom, it is Amoghasiddhi. 
~ Luminous Essence by Jamgon Mipham.