Tuesday, February 28, 2017
Monday, February 27, 2017
Traces of Guru Padmakara ! aka Guru Rinpoche aka Padmasambhava
Why did Guru Rinpoche left hand and foot prints on the rocks?
Guru Padmasambhava predicted that in the future, there would be people who did not believe that he was real or that anyone could do such miraculous things.
As a testimony, he left hand prints in the rocks around four different lakes in Tibet which can still be seen. He said, “I have definitely come to Tibet. These are my monuments.”
Guru Rinpoche also left four footprints in the four directions, two in Tibet and two elsewhere, south of Tibet. He even left his body print in the mountains of Bhutan, near the Tibetan border.
This is not just a story or a myth. You can still go there on pilgrimage and see his whole body impression in solid rock.
These are reminders that Guru Padmasambhava actually came into this world and shared his wisdom.
Guru Rinpoche himself said that in all the caves and places he has meditated people in the future could receive his blessing as if meeting him in person. There are different kinds of caves which represent Guru Rinpoche’s enlightened aspects such as Body, Speech, Mind, Quality and Activity.
Furthermore Guru Rinpoche mentioned that especially in the time of degeneration (Kaliyuga) visiting those Holy places would be very beneficial for one’s spiritual development and purification of sicknesses and obstacles.
May you all be blessed.
ཨོཾ་ཨཱཿཧཱུྃ་བཛྲ་གུ་རུ་པདྨ་སིདྡྷི་ཧཱུྃ༔ཨོཾ་ཨཱཿཧཱུྃ་བཛྲ་གུ་རུ་པདྨ་སིདྡྷི་ཧཱུྃ༔ཨོཾ་ཨཱཿཧཱུྃ་བཛྲ་གུ་རུ་པདྨ་སིདྡྷི་ཧཱུྃ༔
Photo of Padmasambhava's footprint in the Moon Cave at Drak Yerpa. It was taken recently by Nick Dudka.
Guru Rinpoche left His footprint, and imprinted in the stone in Tso Pema India.
Guru Rinpoche's body impressions at Gomphu Kora
Padmassanbhava's Handprint Outside Asura Cave, Nepal
Tshe ~Bume . The long life Vase used by Kabjey Dudjom Rinpoche in over 30 main empowerments including the Rinchen Terzod .
https://www.facebook.com/photo.php?fbid=1411176535569671&set=a.352111288142873.82296.100000320158474&type=3&theater
Guru Rinpoche Kutsab
Guru Rinpoche Kutsab
This detail of the Kutsab or representative of Guru Rinpoche enschrined in a reliquary container is kept by Khangsar Zhabdrung Rinpoche in Bhutan.
Kutsab (sku tshab), or ‘representative’ — a statue made in the likeliness of a buddha, yidam or great master. These images are used as objects of inspiration and a source of blessing for Vajrayana practitioners.
Many kutsabs of Guru Rinpoche were made during his stay in Tibet, concealed as earth termas, and later discovered by tertöns. These particularly sacred images were made by Guru Rinpoche and his twenty-five disciples out of sacred substances and relics, and blessed by Guru Rinpoche himself to be his representatives in the future.
Tulku Thondup writes:
Kutsabs are the most important and rare terma images of Guru Padmasambhava, blessed as his own representatives by the Guru himself. Generally, there are hundreds of terma images of him, but according to many Nyingma scriptures there are only twenty-five kutsab images.
The materials used to make kutsabs include:
materials gathered by dakinis from celestial realms and sacred places,
jewels from the gods and nagas,
gold from the Jambu river and sands of Lake Manasarovar,
soil from the eight great charnel grounds and twenty-four great sacred places,
fragrances from a tree of paradise,
medicinal essences,
various elixirs and extracts,
relics from Dzogchen masters (Garab Dorje, Manjushrimitra, Shri Singha, Vimalamitra among others) such as locks of their hair, clothing fragments, bone relics, practice substances,
Guru Rinpoche's own blood, hair and semen.
jewels from the gods and nagas,
gold from the Jambu river and sands of Lake Manasarovar,
soil from the eight great charnel grounds and twenty-four great sacred places,
fragrances from a tree of paradise,
medicinal essences,
various elixirs and extracts,
relics from Dzogchen masters (Garab Dorje, Manjushrimitra, Shri Singha, Vimalamitra among others) such as locks of their hair, clothing fragments, bone relics, practice substances,
Guru Rinpoche's own blood, hair and semen.
Saturday, February 25, 2017
When engaging in meditation practice, we should feel it to be as natural as eating, breathing and defecating. It should not become a specialised or formal event, bloated with seriousness and solemnity. We should realise that meditation transcends effort, practice, aims, goals and the duality of liberation and non-liberation.
— Dilgo Khyentse Rinpoche
— Dilgo Khyentse Rinpoche
Sunday, February 19, 2017
Ellora Caves - Aurangabad, Maharashtra, India
Ellora Caves - Aurangabad, Maharashtra, India
The Ellora Caves consists of 34 Hindu, Buddhist, and Jain temple caverns cut out from the basaltic (very hard volcanic stone) Charanandri hills with incredible precision and detail. The most remarkable of the cave temples is Kailasa complex (cave 16), and is dedicated to the Hindu god, lord Shiva.
Unlike other temples at the site, which were first delved horizontally into the rock face, the Kailasa complex was excavated vertically from the top down, through solid basalt stone. The sructure is literally a freestanding, multi-story complex carved out of one single rock, and covers an area double the size of Parthenon in Athens. It also features a massive 100 foot tall monolithic pillar which is completely carved out and connected to the base of the structure, which leaves many baffled about how this could have been accomplished. This is the only temple in the whole world where an entire mountain was cut out vertically from the top down to create a monolithic structure.Unlike other temples at the site, which were first delved horizontally into the rock face, the Kailasa complex was excavated vertically from the top down, through solid basalt stone. The sructure is literally a freestanding, multi-story complex carved out of one single rock, and covers an area double the size of Parthenon in Athens. It also features a massive 100 foot tall monolithic pillar which is completely carved out and connected to the base of the structure, which leaves many baffled about how this could have been accomplished. This is the only temple in the whole world where an entire mountain was cut out vertically from the top down to create a monolithic structure. — at Ellora Caves, Aurangabad.
The Ellora Caves consists of 34 Hindu, Buddhist, and Jain temple caverns cut out from the basaltic (very hard volcanic stone) Charanandri hills with incredible precision and detail. The most remarkable of the cave temples is Kailasa complex (cave 16), and is dedicated to the Hindu god, lord Shiva.
Unlike other temples at the site, which were first delved horizontally into the rock face, the Kailasa complex was excavated vertically from the top down, through solid basalt stone. The sructure is literally a freestanding, multi-story complex carved out of one single rock, and covers an area double the size of Parthenon in Athens. It also features a massive 100 foot tall monolithic pillar which is completely carved out and connected to the base of the structure, which leaves many baffled about how this could have been accomplished. This is the only temple in the whole world where an entire mountain was cut out vertically from the top down to create a monolithic structure.Unlike other temples at the site, which were first delved horizontally into the rock face, the Kailasa complex was excavated vertically from the top down, through solid basalt stone. The sructure is literally a freestanding, multi-story complex carved out of one single rock, and covers an area double the size of Parthenon in Athens. It also features a massive 100 foot tall monolithic pillar which is completely carved out and connected to the base of the structure, which leaves many baffled about how this could have been accomplished. This is the only temple in the whole world where an entire mountain was cut out vertically from the top down to create a monolithic structure. — at Ellora Caves, Aurangabad.
https://www.facebook.com/theancientmysteryschoolofthoth/photos/a.603093793194959.1073741876.581526168685055/603094526528219/?type=3&theater
Wednesday, February 15, 2017
Nyela Pema Düddul
།འཇའ་ལུས་པ་ཉག་བླ་པཨ་བདུད་འདུལ༌།།
('ja' lus pa nyag bla padma bdud 'dul)
།འཇའ་ལུས་པ་ཉག་བླ་པཨ་བདུད་འདུལ༌།།
('ja' lus pa nyag bla padma bdud 'dul)
The great Master Nyela Pema Düddul lived a simple life as a yogic practitioner and attained the Rainbow Body in 1872
Nyakla Pema Dudul (nyag bla pad+ma bdud 'dul) was born to a wealthy family in 1816, the tenth day of the ninth month of fire-mouse year in the fourteenth sexagenary cycle, in Khangtsek (khang brtshegs) district of lower Nyarong (nyag smad) in a village called Shanglang Drakkar (shang lang brag dkar). His father was named Khangtsek Gonpo (khang brtsegs mgon po) and his mother was named Sonam Kyi (bsod nams skyid). He was the oldest of three children.
When the infant was three weeks old, the second Drime Zhingkyong, Jigme Rigdzin Gonpo (dri med zhing skyong 02 'jigs med rig 'dzin mgon po, d.u.), blessed him and granted empowerments. At nine months, his paternal uncle, a lama named Kunzang Dudjom (kun bzang bdud 'joms, d.u.) named the child Tashi Dondrub (bkra shis don 'grub).
At the age ofthe age of seven, the boy was taught reading and writing by a Lama Pema (bla ma pad+ma, d.u.), and was given additional empowerments, transmissions, and meditation instruction by Gyelse Dorje Chowang (rgyal sras rdo rje chos dbang, d.u.), who identified the child as an embodiment of the Katok treasure revealer Rigdzin Longsel Nyingpo (rig 'dzin klong gsal snying po, 1625-1692)
During his youth, Tashi Dondrub's family was beset by a number of hardships, which drove them from wealth to extreme poverty. His father passed away, leaving behind his wife and three young sons. His mother, Sonam Kyi, spent a large portion of their family's wealth accommodating twenty lamas and monks in their home for the traditional forty-nine days of prayers and rituals for the deceased. In a turn that parallels the story of Milarepa, Sonam Kyi's brothers-in-law expelled the familythe family from their home, forcing the family to move to a small stable. Soon thereafter, the middle son died, and additional rites and rituals were supported by the sale of most of their agricultural land. Not long after, Tashi Dondrub fell ill with smallpox, and the local people forced him to move to an isolated area. He continued to survive by begging and stealing food, though he was often beaten and driven off. His youngest brother, Alo (a lod), however, died of starvation. His mother, grieving deeply, offered their remaining family land for his funeral.
Tashi Dondrub, no doubt influenced by these great hardships, began seeking out Buddhist teachings in earnest at the age ofthe age of fifteen. He received the complete empowerments and transmissions on a cycle of Tara teachings (sgrol ma'i snying thig chos skor), as well as additional practice instructions and personal advice from his uncle, Kunzang Dudjom.
When Pema Dudul was twenty-one, fighting broke out between upper and lower Nyarong (ngag stod smad), part of the early expansion of the warlord Gonpo Namgyel (mgon po rnam rgyal, 1799-1863) that would later engulf most of Kham, reached his village, forcing him to flee. As a result, however, he was able to meetto meet and receive teachings from the Nyingma master Do Khyentse Yeshe Dorje (mdo mkhyen brtse ye shes rdo rje, 1800-1866), who had come to the region to mediate.
During this time he also met and received teachings from many eminent teachers from the Sakya, Dzogchen, and Katok traditions, including Dzaka Sonam Pelden (dzaH ka bsod nams dpal ldan, d.u.) of Katok. He eventually returned to his hometown, where he met Wangchen Rabten (dbang chen rab brtan, d.u.) who gave him further empowerments and transmissions, and Gyurme Gyatso ('gyur med rgya mtsho, d.u.) whom he served as an attendant for about a month.
In 1840, at the age of twenty-five, Tashi Dondrub met with the yogi Pema Gyurme Sanggye (pad+ma 'gyur med sangs rgyas, d.u.) at Tromkhok (khroms khog). Pema Gyurme Sanggye is said to have acknowledged the young man's potential power as a teacher and gave him the name Pema Dudul. He granted Pema Dudul empowerments and teachings on the Longchen Nyingtik (klong chen snying thig) treasure cycle and other teachings. Afterwards, Pema Dudul returned to his hometown and entered a meditation retreat, during which he was said to have received several revelations in the formthe form of small pieces of paper marked written in ḍākinī language (mkha' 'gro'i brda shog).
In 1846, he encountered the First Tsopu Drubchen, Choying Rangdrol (mtsho phu grub chen 01 chos dbyings rang grol, d.u.), a yogi who had studied at Katok monastery and then dedicated his life to retreat and practice. They most likely met at Tram Tsopu (tram mtsho phu), where Choying Rangdrol resided in meditation retreat. It is said that Pema Dudul experienced an enormous surge of faith when he met the great practitioner, and decided then to dedicate his life to yogic practice. Choying Rangdrol granted him the empowerment for Longsel Dorje Nyingpo's treasure cycle, which was significant considering Pema Dudul had been named an emanation of this treasure revealer in his youth. He also gave him complete teachings, oral transmissions, and instructions on trekcho (khregs chod) and togel (thod rgal), two practices in the Dzogchen system. Pema Dudul proposed to go on an extensive pilgrimage to India and China, but Choying Rangdrol disapproved of this plan, instead advising him to do a retreat on the instructions he had received at an area named Lhanglhang Drakkar (lhang lhang brag dkar).
Pema Dudul went to Lhanglhang Drakkar and began a period of intense practice, lasting a total of nine years. He began his retreat in a small cave named Norbui Drak (nor bu'i brag), doing several hundred thousand repetitions of his preliminary practices, followed by practice in the style of an ascetic. Later, he moved to a smaller cave just big enough to house his body. In 1852, it is said he discovered a list of locations of the treasures he would reveal in the future, but kept this revelation a secret. The following year, he received teachings on Mahāmudrā, Longsel Dorje Nyingpo, and Longchen Nyingtik from Tromge Namgyel Dongak Tendzin (khrom dge rnam rgyal mdo sngags bstan 'dzin, d.u.).
According to tradition, while in retreat he decoded the first treasure scrolls he had discovered in 1840, which contained instructions on chulen (bcud len), an alchemical process of subsiding solely on minerals and nutrients extracted the earth. According to his hagiography, he spent the remaining years of his retreat subsiding only on plain water and pills made from these extractions.
At the end of his retreat he returned to his local monastery where he his mother immediately came to see him. She is said to have exclaimed, "You have suffered such a long time in the bare caves without food and clothing. What a bad karma you have created!" To this he did not respond and instead engendered a deep compassion for her ignorance towards his practice.
Pema Dudul went on to practice Chod (gcod) with Lama Tekchok (bla ma theg mchog, d.u.), who, after observing miraculous happenings surrounding their practice, invited him to Chakdu Orgyen Ling Monastery (lcags mdud o rgyan gling dgon), where Pema Dudul gave extensive teachings and helped restore some of the buildings damaged in the Nyarong fighting. He then gave teachings at Gojam Monastery (go 'byams dgon) and practiced Chod at several cemeteries including Shangshi (shang shis), Bodzi (bo rdzis), and Drewo (sgre bo).
Afterwards, he returned to his hermitage at Lhunglhung Drakkar, this time accompanied by a large number of disciples. In 1857 he is said to have revealed a large number of treasures from a large rock to the right of his hermitage. The revelation was accomplished in full view of his disciples. He is also said to have revealed several water treasures, the details of which are unknown, and uncovered a store of gold that he freely distributed amongst his disciples and was later used to create images at his seat, Kelzang Monastery. After this trip, he and his disciples returned to Chakdu Monastery.
Pema Dudul traveled to his uncle's monastery where he granted the vows for a fasting ceremony, and taught on the Longsel Dorje Nyingpo revelation, the Yangtik Nakpo Sergyi Dru Chik (yang tig nag po gser gyi 'gru gcig), and his own revelations. During these sessions he became known for answering his followers' questions in verse and song, many of which were later collected and included in his biography.
Several stories from his biographies relate Pema Dudul's non-attachment to the considerable material wealth he accumulated as offerings from his disciples, which he called "illusory stuff." After acquiring a large amount of gold, turquoise, coral, and precious stones and metals as offerings, he is said to have crushed them and used them as part of a maṇḍala offering practice to the buddhas and bodhisattvas. He was also known to distribute offerings to beggars, especially to those who recited "Oṃ maṇi padme hūṃ," the mantra of Avalokiteśvara.
In 1860 Pema Dudul met the Fourteenth Karmapa, Tekchok Dorje (kar+ma pa 14 theg mchog rdo rje, 1798-1868), who, together with Jamgon Kongtrul (jam mgon kong sprul, 1813-1899) and the Tenth Situ, Pema Kunzang Chogyel (si tu 10 padma kun bzang chos rgyal, (c.1854-1885)
had been summoned to Nyarong by Gonpo Namgyel. The group performed funeral services for the warlord's recently deceased son, among other ritual performances. During the visit Pema Dudul is reported to have offered the Karmapa his entire collection ofcollection of gold, silver, coral, silk clothes, and other valuables. He received teachings from the Karmapa, and gave him transmissions from his own revelations in turn. As a gift of thanks, the Karmapa presented him many objects of faith including several statues. Pema Dudul then returned to his hermitage at Drakkar.
Pema Dudul was very active in Nyarong, performing various religions activities at many places including Zhiwa Monastery (zhi ba dgon) and Mekok (rme khog), where he encountered a Bhutanese (?) lama named Orgyen Puntsok (o rgyan phun tshogs, d.u.), who gave him important empowerments and transmissions from the Northern-treasure (byang gter) tradition and received Pema Dudul's own revelation. He traveled widely in the region, visited nomadic areas, and encouraged people to recite the Avalokiteśvara mantra, put it in their clothes, and carve and paint it on rocks. He continued to receive vast amounts of offerings of a variety of goods and animals such as horse and yaks, but continuously donated them to monasteries, gave them away to beggars, and sponsored the carving and painting of Avalokiteśvara mantra.
By the end of the 1850s Pema Dudul's disciples, principally Lama Taye (bla ma mtha' yas, d.u.), succeeded in convincing him to establish his own monastery. In 1860, on the tenth of the third month of the iron-monkey year in the fourteenth sexagenary cycle, Pema Dudul led a ceremony to bless and consecrate a plot of land in Nyarong, after which his disciples laid the foundation for Kelzang Sanggye Choling (bskal bzang sangs rgyas chos gling), popularly known as Kelzang Monastery. The building materials needed were quickly donated, and fifty students were joined by large number of devotees from Shanglam Shipa (shang lam gshis pa) to construct the monastery, which was supervised by Lama Taye. The construction lasted for five years, and included the installation of statues that took seven artists, headed by Horpo Lobzang (hor po blo bzang), two years to complete. Once completed, the monastery complex included four temples, two large prayer wheels, and a three-story main assembly hall. Afterwards, Lama Taye installed the librarythe library, which included complete sets of the Kangyur, Tengyur, the Nyingma Gyubum (rnying ma rgyud 'bum), the Damngak Dzod (gdams ngag mdzod), and texts for the Longchen Nyingtik.
Pema Dudul continued to travel widely, giving teachings and empowerments at many practice centers and monasteries including Zhidar Monastery (gzhi dar dgon), Chodrak Monastery (chos grags dgon), Bonwo Monastery (bon bo dgon), a Sakya Monastery (sa skya dgon), and Tang Monastery (mthang dgon). At Drongto Monastery (grong stod dgon) in Nyarong, he made abundant offerings to the Third Drime Zhingkyong, Jigme Yonten Gonpo (dri med zhing skyong 03 'jigs med yon tan mgon po, d. 1898) and received further instruction on the Longsel Dorje Nyingpo treasure cycle and other tantric subjects.
At one point Pema Dudul is said to have acted as a mediator in the ongoing conflicts in his home region, and is credited with bringing some semblance of peace. He then traveled to Zur in Nyarong to establish another monastery, Sangngag Dechen Ling (gsang sngags bde chen gling dgon), and aand a nunnery, Tsogyel Jomo (mtsho rgyal jo mo dgon). Afterwards, he returned to his seat at Kelzang Monastery.
Pema Dudul met with many of the highest religious figures of his day. The Twelfth Dalai Lama, Trinle Gyatso (ta la'i bla ma 12 'phrin las rgya mtsho 1857-1875) having heard of his activities awarded him with an official letter of recognition and offerings. At one point, Pema Dudul went with five of his disciples to meetto meet Fourth Dzogchen, Mingyur Namkhai Dorje (rdzogs chen 04 mi 'gyur nam mkha'i rdo rje, 1793-1870). They made plentiful offerings of valuable goods including horses and domesticated yak, and exchanged teachings. Mingyur Namkhai Dorje gave Pema Dudul an extended commentary on the Longchen Nyingtik as well as instructions on esoteric yogic practices such as tummo (gtum mo) Pema Dudul gave Mingyur Namkhai Dorje transmissions from his own treasure revelations in return. Highly pleased, Dzogchen Rinpoche is said to have presented his own hat, robes, and prayer-mat in gratitude.
Later Pema Dudul met with Dza Patrul Orgyen Jigme Chokyi Wangpo (rdza dpal sprul o rgyan 'jigs med chos kyi dbang po, 1808-1887), from whom he received several transmissions including the Mañjuśrī Nāmasaṃgīti He then went on an extensive tour through Horkok Lungru (hor khog lung ru), Rongpatsa (rong pa tsha), Beri (be ri), Dantok (ldan thog), and Gandze (dkar mdzes), and Upper Nyarong (nyag yul stod), including Zhiwa (zhi ba) and Harbak (har sbag) giving teachings, empowerments, and performing ceremonies.
Pema Dudul returned to his monastery and invited the Dzogchen Khenpo Sherab Tarchin (rdzogs chen mkhan po shes rab mthar phyin, d.u.). Once there, he bestowed the reading transmission of the Nyingma Gyubum and gave teachings on additional topics such as Bodhisattvacharyāvatāra. Afterwards, Pema Dudul set out once againonce again to travel widely in his region performing religious activities.
Around 1870 Pema Dudul fell ill. He did not eat for three weeks, seeming to indicate he would die soon. He disciples supplicated him to remain, and he promised to live for another year or two. At that point, he began giving his close disciples a series of teachings on the advanced Tantric yoga practices of the energy channels, winds, and inner-heat, as well as commentaries on Dzogchen. He continued to take on new students even at this point, to whom he would freely offer advice.
In 1872, the water-monkey year of the fifteenth sexagenary cycle, Pema Dudul set out for Katok Monastery. Along the way, he gave empowerments and teachings at Tsela Wangdo (tshe lha dbang mdo) and made an extensive feast offering at Nyinggyi Lung (snying gyi lung).
On the new-moon day of the fourththe fourth month of the same year, at a place near Yetse Lha (ye tshe lha) or Sumdo (sum mdo), Pema Dudul gathered his disciples. He blessed them, performed prayers for them, and told them to return their respective dwellings, instructing them not to disturb him for a week. During that time, the sky was said to have been full of rainbows; tradition relates that when his disciples opened his small tent a week later, they found only his robes, mat, hair, and nails. Due to this he is said to have been the last among the one hundred thousand yogis of Katok who successfully attained the rainbow-body.
A gilded reliquary stupa was built by his disciples, headed by Lama Taye, at Kelzang Monastery. The stupa was filled with Pema Dudul's scarce remains, his vajra, kīla, Padmasambhava relics and other sacred substances.
Pema Dudul's most prominent disciples included Terton Sogyel Lerab Lingpa (gter stong bsod rgyal las rab gling pa, 1856-1926); Adzom Drukpa Drodul Pawo Dorje (a 'dzom brug pa 'gro 'dul dpa' bo rdo rje, 1842-1924); the Second Dzaka Choktrul, Kunzang Namgyel (dzaH ka mchog sprul 02 kun bzang rnam rgyal, d.u.); Gargyi Wangchuk (gar gyi dbang phyug, 1858-1930); Trulzhik Chomden Dorje ('khrul zhig bcom ldan rdo rje, d.u.); Nyala Rangrik Dorje (nyag bla rang rig rdo rje, 1847-1903); Ayu Khandro Dorje Peldron (a g.yu mkha' 'gro rdo rje dpal sgron, 1839-1953); Karma Tashi (karma bkra shis, d.u.); and Nyakla Yeshe Dorje (nyag bla ye shes rdo rje, d.u.), the author of his biographybiography.
Sources
Bstan 'dzin lung rtogs nyi ma. 2004 "Nyag bla pad+ma bdud 'dul." In Snga 'gyur rdzogs chenchen chos 'byung chen mo, pp., 630 – 638. Beijing: krung go'i bod rig pa dpe skrun khang. TBRC W27401
'Jam dbyangs rgyal mtshan. 1996. Rgyal ba kaH thog pa'i lo rgyus mdor bsdus. Si khron mi rigs dpe skrun khang, pp.140-141. W20396
Kapstein, Matthew. 2004. "The Strange Death of Pema the Demon-Tamer." In The Presence of Light: Divine Radiance and Religious Experience, ed. Matthew T. Kapstein. Chicago: University ofUniversity of Chicago Press.
Padma bdud 'dul. 1985. "'khrul zhig gling pa'i rnam thar dang 'brel ba'i gsol 'debs." In Nyag bla pad+ma bdud 'dul gyi gter chos skor, vol 4, pp., 837-843. TBRC W23695
Padma bdud 'dul ye shes rdo rje. 1998. "Rje bla ma 'khrul zhig gling pa'i rnam thar skal bzang dga' ba'i bdud rtsi'i sprin tshogs." In Nyag bla pad+ma bdud 'dul gyi rnam thar dang mgur 'bum, pp., 21-152. Chengdu: si khron mi rigs dpe skrun khang. TBRC W21701
Padma bdud 'dul, ye shes rdo rje. 1998. "Grub chen nyi zla kun mdzes kyi gsung 'bum las/ nyams mgur skor skal bzang thar lam 'god pa'i phrin las." In Nyag bla pad+ma bdud 'dul gyi rnam thar dang mgur 'bum, pp., 153-284. Chengdu: si khron mi rigs dpe skrun khang. TBRC W21701
Thub bstan bshad sgrub rgya mtsho. 1985. "Grub chen 'ja' lus pa chen po pad+ma bdud 'dul rnam thar ngo mtshar rgya mtsho." In Gsung 'bum/_thub bstan bshad sgrub rgya mtsho, vol 2, pp., 309-338. Bylakuppe: nyingmapa monastery. TBRC W21957
Ye shes rdo rje. 1975. "Rje bla ma 'khrul zhig byang chub gling pa'i rnam thar skal bzang dga' ba'i bdud rtsi'i sprin tshogs." Dehra Dun: D.G. Khochhen Trulku. W24121
Samten Chhosphel
October 2012
October 2012
Tuesday, February 14, 2017
THE IMPORTANCE OF THE INTRODUCTION TO AWARENESS EMAHO!
Though the single (nature of) mind, which completely pervades both cyclic existence and nirvana,
Has been naturally present from the beginning, you have not recognised it.
Even though its radiance and awareness have never been interrupted,
Padmasambhava - Tibetan Book of the Dead (trans Gyurme Dorje)
Monday, February 13, 2017
EyeWarnUB4Eye8U: The Hindu Origins Of Christianity Pt.1 - Intro
EyeWarnUB4Eye8U: The Hindu Origins Of Christianity Pt.1 - Intro: THE HINDU AND VEGETARIAN ORIGINS OF JUDAISM The Earliest Jews Named their Children and their Cities and Locations in General ...
Relics of Drubthob Yeshi Phuntsho, Bhutan.
Relics of Drubthob Yeshi Phuntsho, Bhutan.
After entering in the nirvana, Rinpoche holly body remained in complete lotus posture Thukdma, without any treatment of salt or medicine for more than a year. Coinciding with Buddha Amitabha Day(15th day of 12th lunar month).... On Friday, 10th of the February, 2017 Rinpoche's funeral was taking place at DRUBTHOB's Namdrol Choling Gompa, Patala, Drujegang, Bhutan. (The Gompa was named same to Drubtho's Root Teachers Gompa in Tibet. After the funeral, there was lots of relics appeared from the ashe. That shows the final attainment of nirvana.
Following brief biography of Drubthob was heard from Drubthob himself, his disciples and devotees. It was shared to my Facebook page in January 2016, couple of weeks ago before Rinpoche entered into complete Thukdam Parinirvana in January 2016 corresponding to auspicious 10th Day of 12th Bhutanese Month.
H.E. Yogi Yeshi Phuntsho, popularly known as Drujegang Drubthob/Yogi Tsampa Drubpa to his Root Master, Tibetans, his Chedros, H.H. present JeKhenpo, five Lopons, villagers and others.
Drubthob- was born to Yum-mother Nagchungmo and Yab-Father Jurmey Tshewang. Drubthob was known by many to his powerful sacrifice of life to monkhood at the age, as early as 9 years old in Thimphu-Punakha Dratshang (summer and winter monastery). He was known for his sacred meditation and practices. Born in around 1916, he was exactly 100 years old just on the day of his Parinirvana, same age to famous Tshangka Rinpoche and 10 years older than 69th Je Gendun Rinchen of Bhutan. Today, all his Chedros and sibling passed away. Rinpoche resided at Drujegang with his nephew and niece.
After the Monastic Education, Drubthob entered his first 3 years retreat at the age of 23 at Talo, PangKarpo, where today, the place is held by Lopon/Drubthob Karma Jurmi as retreat Centre for many practitioners. Dubthob Duba, always aspired to visit Tibet then. After his 3 years retreat, at around 26 he decided to go for pilgrimage to Tsarey RangKhor (The Ney discovered by Choeje Tsangpa Jarey) in Tibet. He travelled via Mela Kharchung (today referred to as Lho Drowa Lung) through Phari-Paro to Boe Lhasa. Carrying 30 kilos of his food with his blankets, he narrates that he is able to reach Lhasa from Phari in 11 days. This same route by his friends and traders takes 15 or more days. Drubthob clearly remembers the journey and with slang, pride and joke he speak ‘J-Dha-I was that kind of Man, so better don’t gag with me’. Using slang at various conversations is one of his styles of chatting or communicating with his disciple. Such style did not bothered to any kind of visitors be it trulku, highly learned or a layperson.
It was at Tsarey Rangkhor, Tibet where Dubthob felt the immense blessing and fortune of his deep passion to dedicate and focus on Dharma and meditation. That was his final promise and deep prayers made to dedicate and commit his entire life to perfect meditation and practices. Drubthob recollected the time when Tibet was not yet invaded.
Then at Tsang Kharang (Kharag Gomchung), in Tsang Tibet, Drubthob met lifelong Root Teacher H.H. Yonzin Ngagi Wangmo- Direct disciple to H.H. Tokdhen Shacha Shari and a Teacher to 5th Gyalwang Dalia Lama. Drukpa Yonzin Ngagi Wangmo, welcomed Rinpoche and saw him to be much dedicated and devoted to Dharma and treated with an extraordinary care and lessons. There were disciples from Ladhak, Tibet and one disciple from Bhutan (Drubthob do not remember him clearly).
Drubthob also refer to late Je Gedun, who later followed to learn scholarly Buddhism around Tibet- added Drubthob. Yongzin Rinpoche, His teacher admired Drubthob for taking his hardship to reach Tsang. He was offered basic shelter, food and special teaching session. Unlike other disciples, Drubthob has to undergo two extra sessions- one in the group and other at his teachers room at 7pm after the groups’ session.
Drubthob took a strict meditation for 7 years under Yonzin Rinpoche at KharakGomchung. It was narrated that Drubthob was showcasing fast miraculous achievements which was even recognized by government of Tibet and fetched him a horse and 5 nos of ‘da-yang’ coins- a currency in Tibet offered as award for extraordinary practitioners in Tibet during those days.
Drubthob took a strict meditation for 7 years under Yonzin Rinpoche at KharakGomchung. It was narrated that Drubthob was showcasing fast miraculous achievements which was even recognized by government of Tibet and fetched him a horse and 5 nos of ‘da-yang’ coins- a currency in Tibet offered as award for extraordinary practitioners in Tibet during those days.
One of the frequent achievement of Drubthob was in practice of ‘Raybey’- Drubpa where a blanket piece of wet cloth is covered to naked body to be dried from evaporation through tsalung and tumo meditation. This is practiced as critical reflection of meditation and done during auspicious 12th Month of cold winter on every 15th Day, usually at the concluding months of the retreat. Drubthob narrated that he could not make this in his first attempt in first two year but was successful in consecutive following five years where he fetched 5 nos of da-yang coins and a horse. That was the time where he was admired by his Teacher and Chedros and named as ‘Tsampa Drubpa!’ Those days, I heard Drubthob Rinpoche, do not entertain his disciples to be termed as Gomchen or Tsampa by anyone. For Drubthob these terms are referred to the ones who actually mastered the meditation practices. He shouts with slang at anyone who dare call his disciples as Tsampa or Gomchen for just completing their 3-6 years of retreat.
During his time in Tsang Kharang, Drubthob was also very found with Bhutanese trader from Gaselo (Rinpoche do not remember his name), who use to visit Tibet in every 5-7 months for trading. The Trader was fond to Drubthob and support with food and shelter during practices. It was this trader, who advised safety of Drubthob and escorted to Bhutan in fear of beginning war and invasion at Tibet, then after 7 years. Drubthob, was then brought through cold and terrifying winter of Phari.
Drubthob recollected those journey was his difficult time returning to Bhutan. He suffered from severe cold weather and even fainted and has to rely on Tibetan warm buttered ara/alcohol offered by trader’s friend. Drubthob also recollects that was the time when the wireless device/radio has announced the mid-night exile run-away of present Dalia Lama.
Reaching Bhutan, Drubthob just had his passion to continue. He could not stay idle but to further underwent 5 years of retreat at Kuenga Choling (below current TshangChoekhor Monastry), Paro. Drubthob then recollects that the Late Je Gedun Rinchen also came to seek a place for retreat at the same place. They were then Chedro practicing and meditating opposite to each other.
After 5 years retreat at Kuengacholing, Drubthob could not resist to fall on daily samsara activities. Instead of getting back to the village and town, Drubthob opted to continue his retreat for 16 years at Do-Choetoen at Paro. The then, Drubthob was 40 years or so beginning to retreat there. It was narrated that Drubthob used to be in lotus posture without a sleep in his practice which was later advised by old Tibetan practitioner, near by to relax himself from such strict practices. The Tibetan practitioner also took the same place for retreat at Do-Choetoen. Drubthob found the advise reasonable, nevertheless, he practiced his 24 hours meditation just sitting on marked cabin cushion unlike our ordinarily sleep with mattress and blanket.
Drubthob was also requested by many Great Masters like current Cheri Je, Thrizur and Nyezir for instruction on Naro Chedrug/Yabka-Yumka Wang where He instructed them to first receive the Wang from Lama Tenzin Jamtsho. Although Drubthob received all those Wang from His Root Master, he was requested by Je Chari, NyeZir and Others to accompany him to Lama Jamtsho where they ended up as Vajra chedros under Lama Tenzin Jamtsho upon receiving Wang. The then, Lama Tenzin Jamtsho resides at Sha-Dechecholing Gompa, at Wangdi, added Drubthob.
There are also many stories known and narrated by locals and his disciple’s that Drubthob Rinpoche was known for performing miraculous ‘Phowa’-Transmigration of one’s consciousness to liberation in Durjegang. At many of such incidence, Drubthob’s transmigration/powa ritual, mesmerized and shocked people when the death body shakes, jumps and stands to transmigrate. One such incidence was narrated about one of the former late Dasho Dzongda, whom upon instruction of present Jekhenpo was asked to request Drubthob to perfom Phowa for one of the demise. Dasho who literally did not have faith to such a ‘Gomchen’-as Dasho thought had to request for Phowo as advised by Je. It was narrated that Dasho and others were asked to keep away from looking at the performance however, Dasho made a peep to see how it was done. Dasho was then shocked to see a miraculous performance of Drubthob, when the death body actually stood inform of Drubthob in uttering of ‘Phat’!. Dasho transformed himself to greatest devotion to Drubthob and service throughout his life then. Such incidences are regarded as mastering of meditation and practice.
There are also many stories known and narrated by locals and his disciple’s that Drubthob Rinpoche was known for performing miraculous ‘Phowa’-Transmigration of one’s consciousness to liberation in Durjegang. At many of such incidence, Drubthob’s transmigration/powa ritual, mesmerized and shocked people when the death body shakes, jumps and stands to transmigrate. One such incidence was narrated about one of the former late Dasho Dzongda, whom upon instruction of present Jekhenpo was asked to request Drubthob to perfom Phowa for one of the demise. Dasho who literally did not have faith to such a ‘Gomchen’-as Dasho thought had to request for Phowo as advised by Je. It was narrated that Dasho and others were asked to keep away from looking at the performance however, Dasho made a peep to see how it was done. Dasho was then shocked to see a miraculous performance of Drubthob, when the death body actually stood inform of Drubthob in uttering of ‘Phat’!. Dasho transformed himself to greatest devotion to Drubthob and service throughout his life then. Such incidences are regarded as mastering of meditation and practice.
Of another incidence, his disciples narrate that while Lamas, Rinpoches and people requested for his Thukmein and prayers, he bluntly with fun and slang, replies that my 'Thukmien' cannot benefit you, Thukmein must begin from yourself. During a visit, if anyone asks for a pith instruction he would dare us by telling that we are living and creating fun with Dharma. He scolds us that we will never practice Dharma. For me, he provided a choice to make to confirm my dedication to Dharma, He asked ‘what would you opt ‘to kill yourself OR kill an animal’ for the sake of or making point to practice Dharma. If ever you opt for saving animal against your life, he would accept assure and node that we are genuine and serious to practice Dharma under him yet with a condition of another 3-6 months of probation test. He assured about the practice and teaching, if I dare to leave the job and visit him naked without possessing anything. On other hand, Drubthob also instructs people to maintain perfect mindfulness-the very perfection of nature of mind. While Drubthob cannot give us larger instruction, he understand us well and consent to at least, give Bazaguru Transmission. He would have profound and unique style of transmitting it. You would feel the transmission getting to your nerves.
For over many years and today, there are many Trulku, old and young doing retreats under Drubthob at Drujegang. One of his young disciple, Tsampa Penjor, who completed his 3 years retreat way back in 2013 – always admired Drubthob’s simple, down to earth, poor man’s life style with relaxed and confident heart. Tsampa was always advised by Drubthob that, this life is so precious that you must cast away this worldly cyclic life, and walk towards or nearby, rivers, forest, caves and hermit, if not to temple and gompa to seek the true Dharma. While such exemplary inspiration led him to pursue retreat, Tsampa Penjo always aspires and seek follow the footstep of Drubthob- to concur yourself and begin the true living. Drubthob has unique protection cord and blessing to be made to any one visiting him. For any children nearby, he just put his fingers in his money bag and gift anything or whatever amount comes to his palm…There many such stories one can learn from Drubthob….
Around in 2013-14, Drubthob in his Lotus posture decided to leave to Parinirvana but upon fervent visit and request by present Jekhenpo and Four Lopons of Zhung Dratshang to live at least for 100 years. Je Khenpo also instantly wrote and composed four lines of long life prayer (in picture) to Drubthob and was presented together with Zhung Lopons and Lam Netens of the Bhutan for his long life and benefit to all mother sentient beings. Dubthob then decided that he can live up to 100 years. On Janurary 2016, Drubthob was exactly exactly 100 years old decided to enter PariNirvana. Since then Drubthob is extraordinarily in Thukdam Lotus Posture without any treatment, not even pursa, salt.
As of today, Rinpoche retreat centre at Drujegang has retreat houses ranging from ordinary huts, to shabby house to caves in forest. Rinpoche believed strongly in producing genuine gomchens (yogis) than Gesheys (buddhist scholar/expert)... Today are more than 30 gomchens, yab Tenpai Nima and other monks of Zhungdratsang as rinpoches disciples. It disciples range from 29-88 years old with 3 to 30 years of retreat experiences.
Today, Rinpoches’ true disciples made their commitments to continue the practice and retreat at Drujegang Namdrol Choling Gompa, indifferent to Drubthob’s presence!
May your yangsi be born soon for the benefits of all beings.
https://www.facebook.com/GreatBeingsoftheWorld/photos/pcb.726876254142027/726876157475370/?type=3&theater
Scorpion Amulet for protection against harmful spirits and humans
http://www.dharmawheel.net/viewtopic.php?t=6266
You need to have them blessed by qualified practitioner. That particular diagram comes from terma Gongpa Yondu of Dudul Dorje and is connected to the practice of Guru Dragpo Tsal. So it should be someone who did Wrathful guru practice and is familiar with this terma. It is widely used in Dujom Tersar lineage.
You need to have them blessed by qualified practitioner. That particular diagram comes from terma Gongpa Yondu of Dudul Dorje and is connected to the practice of Guru Dragpo Tsal. So it should be someone who did Wrathful guru practice and is familiar with this terma. It is widely used in Dujom Tersar lineage.
Sunday, February 12, 2017
Virtue that is filled with loving-kindness and compassion
Is generosity when practiced for the sake of beings.
It is discipline when free from self-concern
And patience when untiring for the sake of others.
It is diligence when done with vibrant joy
And concentration when enacted with one-pointed mindfulness.
It is wisdom when there is no clinging to the reality of things.
From virtue such as this the six perfections never separate.
Is generosity when practiced for the sake of beings.
It is discipline when free from self-concern
And patience when untiring for the sake of others.
It is diligence when done with vibrant joy
And concentration when enacted with one-pointed mindfulness.
It is wisdom when there is no clinging to the reality of things.
From virtue such as this the six perfections never separate.
~ Jigme Lingpa
Friday, February 10, 2017
Watch that Mind Field
A beautiful object has no intrinsic quality that is good for the mind, nor an ugly object any intrinsic power to harm it. Beautiful and ugly are just projections of the mind. The ability to cause happiness or suffering is not a property of the outer object itself. For example, the sight of a particular individual can cause happiness to one person and suffering to another. It is the mind that attributes such qualities to the perceived object.
~ Dilgo Khyentse Rinpoche
You might dine on the finest meal of delicious meat and alcohol,
But it all turns into something impure the very next morning,
And there is nothing more to it all than that.
So be content with life-sustaining provisions and simple clothes,
And be a loser when it comes to food, clothing and conversation.
~ Chatral Rinpoche
But it all turns into something impure the very next morning,
And there is nothing more to it all than that.
So be content with life-sustaining provisions and simple clothes,
And be a loser when it comes to food, clothing and conversation.
~ Chatral Rinpoche
Wednesday, February 8, 2017
Tuesday, February 7, 2017
Reviving Indian Wisdom in Contemporary India
His Holiness the Dalai Lama's public talk on Reviving Indian Wisdom in Contemporary India at Talkatora Stadium in New Delhi, India on February 5, 2017. The talk is organized by Vidyaloke, an Indian wisdom initiative that aspires to rekindle the Indian legacy of wisdom, intellectual and spiritual curiosity.
THIS TEXT IS A CONCISE BIOGRAPHY OF THE MASTER FROM UḌḌĪYANA, GURU PADMASAMBHAVA, WHO ESTABLISHED BUDDHISM IN TIBET IN THE EIGHTH CENTURY CE. IT WAS REVEALED IN 1856 BY THE GREAT TREASURE REVEALER CHOKGYUR LINGPA (1829-1870) AS PART OF THE SEVENFOLD CYCLE OF PROFUNDITY. THE TEXT WAS COMPOSED BY GURU PADMASAMBHAVA HIMSELF AND CONSISTS OF TEN SHORT CHAPTERS, EACH RELATING TO A DIFFERENT ASPECT OF THE MASTER’S LIFE AND ACTIVITIES. IT WAS PREVIOUSLY PUBLISHED IN CHAPTER TWO OF THE GREAT TERTÖN.
https://lhaseylotsawa.org/texts/the-wish-fulfilling-tree
Zab pa skor bdun las o rgyan rnam thar dpag bsam ljon shing zhugs soThe Wish-Fulfilling Tree
The Funeral Rites of Sacred and Hidden MahaSiddha/Yogi Popularly Know as Dagana Drubthob Duba is now scheduled in coming next two days, on This Friday, 10th of February, 2017 (15th Day of 12th Bhutanese Month!), at DRUBTHOB's Namdrol Choling Gompa, Patala, Drujegang. (The Gompa was named same to Drubtho's Root Teachers Gompa in Tibet). The Funeral Rites is decided to perform after more than a year of Drubthob's Complete Lotus posture Thukdam (without any treatment of Pursa/salt or medicine). Rites is to be presided by H.E. Dorji Lopon.
Drubthob was the First Ever most sacred hidden Yogi that I encountered completely naked to my own eyes that most of us not even heard about but sadly, entered PariNirvana!! We may not encounter this in History to come! While it hardly matter for Drubthob himself, I urge all to make a point to take this last opportunity and pay your final respect and aspiration to Drubthob at Dagana!
In this context, putting this virtue ahead of limited and busy time, I wrote this brief biography to reach and let you all decide this step forward, if not at least SHARE this post (at this limited tow days) to anyone who could find good reason to visit for Purjang or dares merge with Drubthob's state of Thuckdam!
...........
Following brief biography of Drubthob was heard from Drubthob himself, his disciples and devotees. It was shared to my Facebook page in January 2016, couple of weeks ago before Rinpoche entered into complete Thukdam Parinirvana in January 2017 corresponding to auspicious 10th Day of 12th Bhutanese Month.
Following brief biography of Drubthob was heard from Drubthob himself, his disciples and devotees. It was shared to my Facebook page in January 2016, couple of weeks ago before Rinpoche entered into complete Thukdam Parinirvana in January 2017 corresponding to auspicious 10th Day of 12th Bhutanese Month.
H.E. Yogi Yeshi Phuntsho, popularly known as Drujegang Drubthob/Yogi Tsampa Drubpa to his Root Master, Tibetans, his Chedros, H.H. present JeKhenpo, five Lopons, villagers and others.
Drubthob- was born to Yum-mother Nagchungmo and Yab-Father Jurmey Tshewang. Drubthob was known by many to his powerful sacrifice of life to monkhood at the age, as early as 9 years old in Thimphu-Punakha Dratshang (summer and winter monastery). He was known for his sacred meditation and practices. Born in around 1916, he was exactly 100 years old just on the day of his Parinirvana, same age to famous Tshangka Rinpoche and 10 years older than 69th Je Gendun Rinchen of Bhutan. Today, all his Chedros and sibling passed away. Rinpoche resided at Drujegang with his nephew and niece.
After the Monastic Education, Drubthob entered his first 3 years retreat at the age of 23 at Talo, PangKarpo, where today, the place is held by Lopon/Drubthob Karma Jurmi as retreat Centre for many practitioners. Dubthob Duba, always aspired to visit Tibet then. After his 3 years retreat, at around 26 he decided to go for pilgrimage to Tsarey RangKhor (The Ney discovered by Choeje Tsangpa Jarey) in Tibet. He travelled via Mela Kharchung (today referred to as Lho Drowa Lung) through Phari-Paro to Boe Lhasa. Carrying 30 kilos of his food with his blankets, he narrates that he is able to reach Lhasa from Phari in 11 days. This same route by his friends and traders takes 15 or more days. Drubthob clearly remembers the journey and with slang, pride and joke he speak ‘J-Dha-I was that kind of Man, so better don’t gag with me’. Using slang at various conversations is one of his styles of chatting or communicating with his disciple. Such style did not bothered to any kind of visitors be it trulku, highly learned or a layperson.
After the Monastic Education, Drubthob entered his first 3 years retreat at the age of 23 at Talo, PangKarpo, where today, the place is held by Lopon/Drubthob Karma Jurmi as retreat Centre for many practitioners. Dubthob Duba, always aspired to visit Tibet then. After his 3 years retreat, at around 26 he decided to go for pilgrimage to Tsarey RangKhor (The Ney discovered by Choeje Tsangpa Jarey) in Tibet. He travelled via Mela Kharchung (today referred to as Lho Drowa Lung) through Phari-Paro to Boe Lhasa. Carrying 30 kilos of his food with his blankets, he narrates that he is able to reach Lhasa from Phari in 11 days. This same route by his friends and traders takes 15 or more days. Drubthob clearly remembers the journey and with slang, pride and joke he speak ‘J-Dha-I was that kind of Man, so better don’t gag with me’. Using slang at various conversations is one of his styles of chatting or communicating with his disciple. Such style did not bothered to any kind of visitors be it trulku, highly learned or a layperson.
It was at Tsarey Rangkhor, Tibet where Dubthob felt the immense blessing and fortune of his deep passion to dedicate and focus on Dharma and meditation. That was his final promise and deep prayers made to dedicate and commit his entire life to perfect meditation and practices. Drubthob recollected the time when Tibet was not yet invaded.
Then at Tsang Kharang (Kharag Gomchung), in Tsang Tibet, Drubthob met lifelong Root Teacher H.H. Yonzin Ngagi Wangmo- Direct disciple to H.H. Tokdhen Shacha Shari and a Teacher to 5th Gyalwang Dalia Lama. Drukpa Yonzin Ngagi Wangmo, welcomed Rinpoche and saw him to be much dedicated and devoted to Dharma and treated with an extraordinary care and lessons. There were disciples from Ladhak, Tibet and one disciple from Bhutan (Drubthob do not remember him clearly).
Then at Tsang Kharang (Kharag Gomchung), in Tsang Tibet, Drubthob met lifelong Root Teacher H.H. Yonzin Ngagi Wangmo- Direct disciple to H.H. Tokdhen Shacha Shari and a Teacher to 5th Gyalwang Dalia Lama. Drukpa Yonzin Ngagi Wangmo, welcomed Rinpoche and saw him to be much dedicated and devoted to Dharma and treated with an extraordinary care and lessons. There were disciples from Ladhak, Tibet and one disciple from Bhutan (Drubthob do not remember him clearly).
Drubthob also refer to late Je Gedun, who later followed to learn scholarly Buddhism around Tibet- added Drubthob. Yongzin Rinpoche, His teacher admired Drubthob for taking his hardship to reach Tsang. He was offered basic shelter, food and special teaching session. Unlike other disciples, Drubthob has to undergo two extra sessions- one in the group and other at his teachers room at 7pm after the groups’ session.
Drubthob took a strict meditation for 7 years under Yonzin Rinpoche at KharakGomchung. It was narrated that Drubthob was showcasing fast miraculous achievements which was even recognized by government of Tibet and fetched him a horse and 5 nos of ‘da-yang’ coins- a currency in Tibet offered as award for extraordinary practitioners in Tibet during those days.
One of the frequent achievement of Drubthob was in practice of ‘Raybey’- Drubpa where a blanket piece of wet cloth is covered to naked body to be dried from evaporation through tsalung and tumo meditation. This is practiced as critical reflection of meditation and done during auspicious 12th Month of cold winter on every 15th Day, usually at the concluding months of the retreat. Drubthob narrated that he could not make this in his first attempt in first two year but was successful in consecutive following five years where he fetched 5 nos of da-yang coins and a horse. That was the time where he was admired by his Teacher and Chedros and named as ‘Tsampa Drubpa!’ Those days, I heard Drubthob Rinpoche, do not entertain his disciples to be termed as Gomchen or Tsampa by anyone. For Drubthob these terms are referred to the ones who actually mastered the meditation practices. He shouts with slang at anyone who dare call his disciples as Tsampa or Gomchen for just completing their 3-6 years of retreat.
Drubthob took a strict meditation for 7 years under Yonzin Rinpoche at KharakGomchung. It was narrated that Drubthob was showcasing fast miraculous achievements which was even recognized by government of Tibet and fetched him a horse and 5 nos of ‘da-yang’ coins- a currency in Tibet offered as award for extraordinary practitioners in Tibet during those days.
One of the frequent achievement of Drubthob was in practice of ‘Raybey’- Drubpa where a blanket piece of wet cloth is covered to naked body to be dried from evaporation through tsalung and tumo meditation. This is practiced as critical reflection of meditation and done during auspicious 12th Month of cold winter on every 15th Day, usually at the concluding months of the retreat. Drubthob narrated that he could not make this in his first attempt in first two year but was successful in consecutive following five years where he fetched 5 nos of da-yang coins and a horse. That was the time where he was admired by his Teacher and Chedros and named as ‘Tsampa Drubpa!’ Those days, I heard Drubthob Rinpoche, do not entertain his disciples to be termed as Gomchen or Tsampa by anyone. For Drubthob these terms are referred to the ones who actually mastered the meditation practices. He shouts with slang at anyone who dare call his disciples as Tsampa or Gomchen for just completing their 3-6 years of retreat.
During his time in Tsang Kharang, Drubthob was also very found with Bhutanese trader from Gaselo (Rinpoche do not remember his name), who use to visit Tibet in every 5-7 months for trading. The Trader was fond to Drubthob and support with food and shelter during practices. It was this trader, who advised safety of Drubthob and escorted to Bhutan in fear of beginning war and invasion at Tibet, then after 7 years. Drubthob, was then brought through cold and terrifying winter of Phari.
Drubthob recollected those journey was his difficult time returning to Bhutan. He suffered from severe cold weather and even fainted and has to rely on Tibetan warm buttered ara/alcohol offered by trader’s friend. Drubthob also recollects that was the time when the wireless device/radio has announced the mid-night exile run-away of present Dalia Lama.
Reaching Bhutan, Drubthob just had his passion to continue. He could not stay idle but to further underwent 5 years of retreat at Kuenga Choling (below current TshangChoekhor Monastry), Paro. Drubthob then recollects that the Late Je Gedun Rinchen also came to seek a place for retreat at the same place. They were then Chedro practicing and meditating opposite to each other.
Reaching Bhutan, Drubthob just had his passion to continue. He could not stay idle but to further underwent 5 years of retreat at Kuenga Choling (below current TshangChoekhor Monastry), Paro. Drubthob then recollects that the Late Je Gedun Rinchen also came to seek a place for retreat at the same place. They were then Chedro practicing and meditating opposite to each other.
After 5 years retreat at Kuengacholing, Drubthob could not resist to fall on daily samsara activities. Instead of getting back to the village and town, Drubthob opted to continue his retreat for 16 years at Do-Choetoen at Paro. The then, Drubthob was 40 years or so beginning to retreat there. It was narrated that Drubthob used to be in lotus posture without a sleep in his practice which was later advised by old Tibetan practitioner, near by to relax himself from such strict practices. The Tibetan practitioner also took the same place for retreat at Do-Choetoen. Drubthob found the advise reasonable, nevertheless, he practiced his 24 hours meditation just sitting on marked cabin cushion unlike our ordinarily sleep with mattress and blanket.
Drubthob was also requested by many Great Masters like current Cheri Je, Thrizur and Nyezir for instruction on Naro Chedrug/Yabka-Yumka Wang where He instructed them to first receive the Wang from Lama Tenzin Jamtsho. Although Drubthob received all those Wang from His Root Master, he was requested by Je Chari, NyeZir and Others to accompany him to Lama Jamtsho where they ended up as Vajra chedros under Lama Tenzin Jamtsho upon receiving Wang. The then, Lama Tenzin Jamtsho resides at Sha-Dechecholing Gompa, at Wangdi, added Drubthob.
There are also many stories known and narrated by locals and his disciple’s that Drubthob Rinpoche was known for performing miraculous ‘Phowa’-Transmigration of one’s consciousness to liberation in Durjegang. At many of such incidence, Drubthob’s transmigration/powa ritual, mesmerized and shocked people when the death body shakes, jumps and stands to transmigrate. One such incidence was narrated about one of the former late Dasho Dzongda, whom upon instruction of present Jekhenpo was asked to request Drubthob to perfom Phowa for one of the demise. Dasho who literally did not have faith to such a ‘Gomchen’-as Dasho thought had to request for Phowo as advised by Je. It was narrated that Dasho and others were asked to keep away from looking at the performance however, Dasho made a peep to see how it was done. Dasho was then shocked to see a miraculous performance of Drubthob, when the death body actually stood inform of Drubthob in uttering of ‘Phat’!. Dasho transformed himself to greatest devotion to Drubthob and service throughout his life then. Such incidences are regarded as mastering of meditation and practice.
There are also many stories known and narrated by locals and his disciple’s that Drubthob Rinpoche was known for performing miraculous ‘Phowa’-Transmigration of one’s consciousness to liberation in Durjegang. At many of such incidence, Drubthob’s transmigration/powa ritual, mesmerized and shocked people when the death body shakes, jumps and stands to transmigrate. One such incidence was narrated about one of the former late Dasho Dzongda, whom upon instruction of present Jekhenpo was asked to request Drubthob to perfom Phowa for one of the demise. Dasho who literally did not have faith to such a ‘Gomchen’-as Dasho thought had to request for Phowo as advised by Je. It was narrated that Dasho and others were asked to keep away from looking at the performance however, Dasho made a peep to see how it was done. Dasho was then shocked to see a miraculous performance of Drubthob, when the death body actually stood inform of Drubthob in uttering of ‘Phat’!. Dasho transformed himself to greatest devotion to Drubthob and service throughout his life then. Such incidences are regarded as mastering of meditation and practice.
Of another incidence, his disciples narrate that while Lamas, Rinpoches and people requested for his Thukmein and prayers, he bluntly with fun and slang, replies that my 'Thukmien' cannot benefit you, Thukmein must begin from yourself. During a visit, if anyone asks for a pith instruction he would dare us by telling that we are living and creating fun with Dharma. He scolds us that we will never practice Dharma. For me, he provided a choice to make to confirm my dedication to Dharma, He asked ‘what would you opt ‘to kill yourself OR kill an animal’ for the sake of or making point to practice Dharma. If ever you opt for saving animal against your life, he would accept assure and node that we are genuine and serious to practice Dharma under him yet with a condition of another 3-6 months of probation test. He assured about the practice and teaching, if I dare to leave the job and visit him naked without possessing anything. On other hand, Drubthob also instructs people to maintain perfect mindfulness-the very perfection of nature of mind. While Drubthob cannot give us larger instruction, he understand us well and consent to at least, give Bazaguru Transmission. He would have profound and unique style of transmitting it. You would feel the transmission getting to your nerves.
For over many years and today, there are many Trulku, old and young doing retreats under Drubthob at Drujegang. One of his young disciple, Tsampa Penjor, who completed his 3 years retreat way back in 2013 – always admired Drubthob’s simple, down to earth, poor man’s life style with relaxed and confident heart. Tsampa was always advised by Drubthob that, this life is so precious that you must cast away this worldly cyclic life, and walk towards or nearby, rivers, forest, caves and hermit, if not to temple and gompa to seek the true Dharma. While such exemplary inspiration led him to pursue retreat, Tsampa Penjo always aspires and seek follow the footstep of Drubthob- to concur yourself and begin the true living. Drubthob has unique protection cord and blessing to be made to any one visiting him. For any children nearby, he just put his fingers in his money bag and gift anything or whatever amount comes to his palm…There many such stories one can learn from Drubthob….
I was told by his caretaker/disciple that, around in 2013-14, Drubthob in his Lotus posture decided to leave to Parinirvana but upon fervent visit and request by present Jekhenpo and Four Lopons of Zhung Dratshang to live at least for 100 years. Je Khenpo also instantly wrote and composed four lines of long life prayer (in picture) to Drubthob and was presented together with Zhung Lopons and Lam Netens of the Bhutan for his long life and benefit to all mother sentient beings. Dubthob then decided that he can live up to 100 years. On Janurary 2016, Drubthob was exactly exactly 100 years old decided to enter PariNirvana. Since then Drubthob is extraordinarily in Thukdam Lotus Posture without any treatment, not even pursa, salt. I was there during this incidence and Rinpoche entered to Thukdam with a glance and final word to his disciple "make sure you are able to come up there' - ya heb bay sho mey! It is now more than year in complete Thukdam and now the final funeral rites are decided to be precided by Dorji Lopon.
As of today, Rinpoche retreat centre at Drujegang has retreat houses ranging from ordinary huts, to shabby house to caves in forest. Rinpoche believed strongly in producing genuine gomchens (yogis) than Gesheys (buddhist scholar/expert)... Today are more than 30 gomchens, yab Tenpai Nima and other monks of Zhungdratsang as rinpoches disciples. It disciples range from 29-88 years old with 3 to 30 years of retreat experiences.
One of the practitioner, Lam Karpo, 88 years old disciple whispered that Drubthob showed the way of life and He is deeply thankful for Drubthob. He feels, he is always with Drubthob and wish to continue his life to be at Drubthob’s retreat centre through out his life, just sitting and relaxing with rays of lights! To this end, when he and others who first choose to be Rinpoches disciple, he and others are asked to make and must complete three rounds of Ngondro- preliminary practice to be accepted by Rinpoche for higher practices...
A 70 years old Civil Servant also recollects his first meeting with Drubthob at his 50's who is astonished with Drubthobs life and decided to resign to practice dharma and completed his 12 years retreat. Today, as he heard to final words of Rinpoche and calmly sits next room to Rinpoches Kuphung... He feels much fortunate and best for any retired man to meet such a profound master. He says there is nothing He can strive or ask any one for anything but keep mastering on my practice.... Rinpoches’ true disciples made their commitments to continue the practice and retreat, indifferent to Drubthob’s presence!
For over many years and today, there are many Trulku, old and young doing retreats under Drubthob at Drujegang. One of his young disciple, Tsampa Penjor, who completed his 3 years retreat way back in 2013 – always admired Drubthob’s simple, down to earth, poor man’s life style with relaxed and confident heart. Tsampa was always advised by Drubthob that, this life is so precious that you must cast away this worldly cyclic life, and walk towards or nearby, rivers, forest, caves and hermit, if not to temple and gompa to seek the true Dharma. While such exemplary inspiration led him to pursue retreat, Tsampa Penjo always aspires and seek follow the footstep of Drubthob- to concur yourself and begin the true living. Drubthob has unique protection cord and blessing to be made to any one visiting him. For any children nearby, he just put his fingers in his money bag and gift anything or whatever amount comes to his palm…There many such stories one can learn from Drubthob….
I was told by his caretaker/disciple that, around in 2013-14, Drubthob in his Lotus posture decided to leave to Parinirvana but upon fervent visit and request by present Jekhenpo and Four Lopons of Zhung Dratshang to live at least for 100 years. Je Khenpo also instantly wrote and composed four lines of long life prayer (in picture) to Drubthob and was presented together with Zhung Lopons and Lam Netens of the Bhutan for his long life and benefit to all mother sentient beings. Dubthob then decided that he can live up to 100 years. On Janurary 2016, Drubthob was exactly exactly 100 years old decided to enter PariNirvana. Since then Drubthob is extraordinarily in Thukdam Lotus Posture without any treatment, not even pursa, salt. I was there during this incidence and Rinpoche entered to Thukdam with a glance and final word to his disciple "make sure you are able to come up there' - ya heb bay sho mey! It is now more than year in complete Thukdam and now the final funeral rites are decided to be precided by Dorji Lopon.
As of today, Rinpoche retreat centre at Drujegang has retreat houses ranging from ordinary huts, to shabby house to caves in forest. Rinpoche believed strongly in producing genuine gomchens (yogis) than Gesheys (buddhist scholar/expert)... Today are more than 30 gomchens, yab Tenpai Nima and other monks of Zhungdratsang as rinpoches disciples. It disciples range from 29-88 years old with 3 to 30 years of retreat experiences.
One of the practitioner, Lam Karpo, 88 years old disciple whispered that Drubthob showed the way of life and He is deeply thankful for Drubthob. He feels, he is always with Drubthob and wish to continue his life to be at Drubthob’s retreat centre through out his life, just sitting and relaxing with rays of lights! To this end, when he and others who first choose to be Rinpoches disciple, he and others are asked to make and must complete three rounds of Ngondro- preliminary practice to be accepted by Rinpoche for higher practices...
A 70 years old Civil Servant also recollects his first meeting with Drubthob at his 50's who is astonished with Drubthobs life and decided to resign to practice dharma and completed his 12 years retreat. Today, as he heard to final words of Rinpoche and calmly sits next room to Rinpoches Kuphung... He feels much fortunate and best for any retired man to meet such a profound master. He says there is nothing He can strive or ask any one for anything but keep mastering on my practice.... Rinpoches’ true disciples made their commitments to continue the practice and retreat, indifferent to Drubthob’s presence!
When Great Masters Like Taklung Tsetrul Rinpoche, Yangthang Rinpoche and Jadrel Rinpoche already choose to leave to Parinirvana, Our very Bhutanese Drubthob, the Greatest MahaSiddha sadly Left us without even being recognized by most of us! Drubthob was not only sacred but hidden, where fortunate disciple today must make an attempt to pay final aspirations for his swift rebirth back to Bhutan!
Drubthob, was an extraordinary being, at his best to be secluded from worldly name, fame and pride but fervently seek the path to settle life in Dharma. Today, such rare and real Drubthob, forget about seeing, meeting and receiving teaching, It is difficult even to be heard about. It would hardly matter to such a living Buddha-Drubthob, who attended Dharmakaya, by anyone to pay homage or respect, offer anything, but to residual beings like us. You won’t regret making an attempt to visit him which merely evaporates your defilements and vibrate your inner being but is never late even now for his final rites.
May it benefit all, without delay! We just have 2 days to reach as many devotees as possible. Please SHARE to as many people as possible. For all like us can make this final respect and homage to be paid at final rites of Drubthob, at his Retreat Gompa, Durjegang, Dagana! May this bring you closer to Drubthob's primordial NOWNESS!
Prayers!
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