25 DISCIPLES OF GURU RINPOCHE

 !! རྗེ་འབངས་ཉེར་ལྔ། 

THE TWENTY FIVE GREAT DISCIPLES OF GURU RINPOCHÉ.

This twenty-five are the great disciples of Guru Rinpoché.All of them had attained supreme accomplishment in single lifetime through the path taught by Guru Rinpoche..

1-King Trisong Detsen ཁྲི་སྲོང་ལྡེའུ་བཙན། - 

the thirty-eighth king of Tibet, second of the three great religious kings and one of the main disciples of Guru Rinpoche. It was due to his efforts that the great masters Shantarakshita and Guru Padmasambhava came from India and established Buddhism firmly in Tibet.

2-Namkhé Nyingpo ནམ་མཁའི་སྙིང་པོ། 

one of the twenty-five disciples of Guru Rinpoche. He was ordained as a monk by Shantarakshita, learned Sanskrit and travelled to India to receive teachings from Humkara and other teachers. During the empowerment of Kagyé by Guru Rinpoche in the caves of Samye Chimpu, his flower fell on the mandala of Yangdak Heruka. As a result of his practice of this particular deity, he attained supreme accomplishment and was able to ride on the rays of the sun.

3-Nupchen Sangye Yeshe གནུབས་ཆེན་སངས་རྒྱས་ཡེ་ཤེས། 

He is said to have lived for 130 years. He brought the Anuyoga teachings to Tibet and translated many tantras. He also was a student of Vimalamitra and many other great masters.

Legend has that it was due to his miraculous powers that King Langdarma spared the lay tantrikas when persecuting Buddhist followers in Tibet.

4-Gyalwa Chokyang རྒྱལ་བ་མཆོག་དབྱངས།

one of the twenty-five disciples of Guru Rinpoche and ordained as a monk by Shantarakshita. During the empowerment of Kagyé given by Guru Rinpoche in the caves of Samye Chimpu, his flower fell on the mandala of Hayagriva. As a result of his practice he was able to transform himself into the deity, and he heard the neigh of the horse on the crown of his head.

5-Khandro Yeshe Tsogyal ཡེ་ཤེས་མཚོ་རྒྱལ། 

the principal consort of Guru Padmasambhava. She was Vajravarahi in human form and also an emanation of Tara and Buddha Lochana.She was born as a princess in the clan of Kharchen.

She became the consort of King Trisong Detsen before being offered to Guru Rinpoche as a mandala offering during an empowerment. She specialized in the practice of Vajrakilaya and experienced visions of the deity and gained accomplishment. In Nepal, she paid a ransom for Acharya Salé and took him as her spiritual consort. Through the power of her unfailing memory, she collected all the teachings given by Guru Rinpoche in Tibet and concealed them as terma. At the end of her life, it is said, she flew through the air and went directly to Zangdokpalri.

6-Palgyi Yeshé དཔལ་གྱི་ཡེ་ཤེས། 

He was born at Yadrok in the Drokmi clan. He translated many tantras, notably the tantras of Mamo Bötong, through which through he gained supreme accomplishment.

7-Langchen Palgyi Seng ..རླངས་ཆེན་དཔལ་གྱི་སེང་གེ!

a lay tantrika who attained ordinary and supreme accomplishments through the practice of Jikten Chötö. He was also part of the 108 translators who were sent to India and Oddiyana.

8-Vairotsana བཻ་རོ་ཙ་ན། 

the greatest of all Tibetan lotsawas. Together with Padmasambhava and Vimalamitra, he was one of the three main masters to bring the Dzogchen teachings to Tibet.

9-Nyak Jñanakumara or Yeshé Shyönnu གཉག་ཛྙཱ་ན་ཀུ་མ་ར། 

He was ordained as a monk by Shantarakshita.

10-Gyalmo Yudra Nyingpo གཡུ་སྒྲ་སྙིང་པོ། 

He was a great translator and scholar who received teachings from Vairotsana, Vimalamitra, and Guru Rinpoche. He translated many works, including the last thirteen of the eighteen texts of Semde.

11-Nanam Dorje Dudjom སྣ་ནམ་རྡོ་རྗེ་བདུད་འཇོམས། 

one of King Trisong Detsen's ministers, sent to Nepal to invite Padmasambhava to Tibet. He became one of Guru Rinpoche's main twenty-five disciples. When receiving empowerment from Guru Rinpoche, his flower fell on the mandala of Vajrakilaya. Through the practice he became an accomplished mantrika, who could fly with the speed of the wind and pass through solid rock. The name Dorje Dudjom means 'Indestructible Subduer of Mara.'

12-Yeshé Yang...ཡེ་ཤེས་དབྱངས།

a fully ordained monk who transcribed many of Guru Rinpoche's termas. 

Tibetan translator predicted by Padmasambhava. The chief scribe for writing down the termas of Padmasambhava, he was an accomplished yogi, able to fly like a bird to the celestial realms. Also known as Atsara Yeshe Yang. Yeshe Yang means 'Melodious Wisdom.'

13-Sokpo Lhapal...སོག་པོ་ལྷ་དཔལ། 

A blacksmith by trade, he received teachings from both Nyak Jnanakumara and Guru Rinpoche. As a sign of accomplishment in the practice of Vajrakilaya, he could seize savage beasts of prey with his bare hands. On three occasions, with his miraculous power, he pacified the enemies of his teacher, Nyak Jnanakumara. He was also one of the teachers of Nupchen Sangye Yeshe.

The second throne-holder of Palyul Monastery, Pema Lhundrub Gyatso was said to be one of Sokpo Lhapal's reincarnations.

14-Nanam Shyang Yeshé Dé སྣ་ནམ་ཞང་ཡེ་ཤེས་སྡེ།

He translated the Madhyamakalankara with Surendrabodhi. In all, he assisted with the translation of more than 300 hundred texts that now appear in the Kangyur and Tengyur, including Prajnaparamita Sutras, tantras and dharanis, and treatises on Madhyamika, Chittamatra and logic.

This learned and accomplished monk once exhibited his miraculous powers, attained through mastery of Vajra Kilaya, by soaring through the sky like a bird. Yeshe mean 'original wakefulness.'

15-Kharchen Palgyi Wangchuk མཁར་ཆེན་དཔལ་གྱི་དབང་ཕྱུག.

Brother of Yeshe Tsogyal. He was a lay tantrika who attained realization through the practice of Vajrakilaya. Palgyi Wangchuk means 'Resplendent Lord.

16-Denma Tsémang ལྡན་མ་རྩེ་མང་། 

He was a famous Sanskrit translator and Tibetan calligrapher who invented a new style of calligraphy and transcribed many termas to be later revealed. Though his practise, he gained the power of complete and perfect memory.

17-Kawa Paltsek སྐ་བ་དཔལ་བརྩེགས། 

He was born in Kawa in Phenpo Valley. He was ordained by the great abbot Shantarakshita and became one of the greatest Tibetan translators. With panditas such as Jñanagarbha and Vidyakarasimha, he translated the prajnaparamita and other mahayana sutras and Haribhadra's major commentary on the Abhisamayalankara known as Sphutartha. He collaborated with Vidyakaraprabha in translating treatises on Madhyamika and logic; and with Jinamitra, he translated Vasubandhu's Abhidharmakosha and commentary. Together with Sarvajñadeva, he was the first to translate the Bodhicharyavatara into Tibetan. He also translated many tantras later collected in the Nyingma Gyübum.

Along with Chokro Lüi Gyaltsen, he was sent to India by king Trisong Detsen to invite Vimalamitra to Tibet. He later received the Vima Nyingtik teachings from Vimalamitra in Samyé.

18-Shüpu Palgyi Sengé ཤུད་ཕུ་དཔལ་གྱི་སེང་གེ..

One of the ministers of King Trisong Deutsen, sent among the first emissaries to invite Padmasambhava to Tibet. He learned translation from Padmasambhava and rendered numerous teachings of Mamo, Yamantaka and Kilaya into Tibetan. Having attained accomplishment through Kilaya and Mamo, he could split boulders and divide the flow of rivers with his dagger.

Palgyi Senge means 'Glorious Lion.'

19-Dré Gyalwé Lodrö འབྲེ་རྒྱལ་བའི་བློ་གྲོས། 

Beginning as Gönpo, a trusted attendant of Trisong Deutsen, he became one of the first Tibetans to take ordination, taking the name Gyalwey Lodrö, Victorious Intelligence. He became erudite in translation and attained accomplishment after receiving transmission from Hungkara in India. It is said that he visited the land of Yama, the Lord of the Dead, and saved his mother from the hell realms. After receiving teachings from Padmasambhava, he performed the feat of transforming a zombie into gold, some of which was later revealed in terma treasures. He achieved the vidyadhara level of longevity and is reputed to have lived until the era of Rongzom Pandita Chökyi Sangpo to whom he gave teachings. Gyalwey Lodrö means 'Victorious wisdom.

20-Khye'u Chung Lotsawa ཁྱེའུ་ཆུང་ལོ་ཙཱ་བ། 

He became a translator at a very young age, hence his name, which means "boy translator." His later incarnations included Dudjom Lingpa and Dudjom Rinpoche.

21-Otren Palgyi Wangchuk འོ་བྲན་དཔལ་གྱི་དབང་ཕྱུག...

A great scholar and tantrika, he attained siddhi through practicing Guru Drakpo, the wrathful aspect of Padmasambhava. Palgyi Wangchuk means 'Resplendent Lord.'

22-Ma Rinchen Chok རྨ་རིན་ཆེན་མཆོག...

one of the twenty-five disciples of Guru Rinpoche and the seven men to be tested. He became one of Vimalamitra's closest disciples and assisted him in the translation of the Guhyagarbha Tantra. With Vimalamitra, he also translated Vimalamitra's own commentary on the Guhyagarbha, and the Cittabindu Upadesha, a text by the three great siddhas Buddhaguhya, Lilavajra and Vimalamitra.

23-Lhalung Palgyi Dorje ལྷ་ལུང་དཔལ་གྱི་རྡོ་རྗེ། 

He is responsible for killing the evil King Langdarma, thus liberating him, and putting an end to the persecution of Buddhism in Tibet. He attained rainbow body at the end of his life.

24-Langdro Könchok Jungné..ལང་གྲོ་དཀོན་མཆོག་འབྱུང་གནས།

He came from the area of Langdro in Tsang and was a minister at the court of King Trisong Detsen. Among his main reincarnations are the great tertöns Ratna Lingpa as well as Dzogchen Pema Rigdzin and Jamyang Khyentse Wangpo who is said to be is activity emanation.

25-Lasum Gyalwa Changchup ལ་གསུམ་རྒྱལ་བ་བྱང་ཆུབ། 

One of the first seven Tibetans to receive full ordination as a monk by Shantarakshita, he was exceedingly intelligent, visited India several times and translated many sacred scriptures. A close disciple of Padmasambhava, he attained siddhi and could fly through the sky. Rigdzin Kunzang Sherab, the founder of the great Palyül Monastery in Kham, is considered one of his reincarnations. Gyalwa Jangchub means 'Victorious enlightenment.'

MAY WE ALL HAD IN FUTURE ATTEND SUPREME ACCOMPLISHMENTS LIKE THOSE OF GREAT MASTERS..

~GBoW Admins









DUENZOR TSE THONG


 


DRIGING CHAM

 


Sword Dance (Driging) –The second segment of the dance is also known as Driging or the ‘Sword Dance’ and dancers emerge from the changing room wearing red wrathful masks and carrying a sword in their right hand. They all dance with very wrathful emotions and body movements. This dance also contains three sections: cutting, subduing and liberating the spirit. The red wrathful mask represents discriminating wisdom and transforming the great compassionate mind into a wrathful form in order to subdue the evil spirit which could not be tamed by the power of peaceful deities. These masks have three eyes which represent the enlightened ones’ eyes which have the ability to see clearly all three realms at the same time. During the cutting section of the dance, all sixteen dancers gather again using wrathful steps and leaping towards the centre where an effigy is kept in a small triangular box and which represents the malevolent spirit. The sword symbolizes the self-arising wisdom which cuts through all delusions in a single stroke. The five skull crowns on the top of the mask symbolize the Buddha family of Five Kayas. The second section of subduing is the dance in which the true nature of phenomena is dissolved into one true perfect nature and purity. Following this, the dancers once again enter the changing room to prepare for their next performance.

MEWA SYSTEM (བག་རྩིས)

 Marriage Astrology (བག་རྩིས)

In response to numerous requests from friends, I am translating and sharing insights on marriage compatibility, beginning with an examination of the Birth Mewa combination of both the bride and groom. This particular aspect holds significant importance in assessing the overall compatibility of the couple.

The Mewa system, a Tibetan or Bhutanese astrological technique, utilizes the date and year of birth to assign each individual a specific Birth Mewa number ranging from 1 to 9.

In assessing marriage compatibility, the combination of Birth Mewa numbers for both the bride and groom holds considerable sway over the marriage's success. A favorable match occurs when the couple's Birth Mewa numbers complement each other, fostering harmony within the relationship.

Hence, prior to proceeding with a marriage, numerous families seek advice from astrologers. It is believed that a favorable Birth Mewa combination can pave the way for a joyous and prosperous marriage, whereas an unfavorable combination may result in discontentment and even separation.

Note: སྐྱེས་པའི་ལྔ་སེར་གཉིས་ལ་བརྩི། །བུད་མེད་ལྔ་སེར་བདུན་ལ་བརྩི། Male Mewa 5 should considered Mewa 2 and Female 5 Mewa should count on 7 Mewa.

A. Mewa Combination

9 and 1

2 and 6

7 and 8

3 and 4

The Mewa Combination that is formed belongs to the Nam-Men (Sky Healer) category and is an exceptional combination.

B. Mewa Combination

9 and 3

2 and 8

7 and 6

4 and 1

The combination of Mewa falls under the category of Sog-Tso (Healthy Life), making it an excellent combination.

C. Mewa Combination

9 and 4

7 and 2

6 and 8

3 and 1

The Mewa Combination that is formed belongs to the Pal-Key (Generating, Glorious) category and is an outstanding combination. 

D. Mewa Combination

9 and 9

8 and 8

7 and 7

6 and 6

The combination of these Mewa falls under the category of Cha-Lön (Luck Messenger) and is an outstanding blend.

The Mewa combination  based on the category A, B, C, and D Mewa mentioned above is considered auspicious. It is believed that it not only fulfills the desires of the family but also helps in accumulating wealth. Additionally, it is believed that the children of the family will grow up healthy and without any illnesses or deaths, and it can contribute to a successful marriage.

E. Mewa Combination

• 1 and 1

• 2 and 2

• 3 and 3

• 4 and 4

The combination of Mewa is considered neutral. However, if a marriage has taken place between individuals with this Mewa combination, certain rituals should be performed to ensure a harmonious and prosperous relationship. These rituals include:

• Accumulate the Sidog (སྲི་ཟློག) prayer to protect against the harmful influences of the sri spirits.

• Summon prosperity (ཕྱྭ་འགུགས)

F. Mewa Combination

The following combinations are considered inauspicious and fall under the influence of Nö-Pa, an evil spirit that is not considered favorable:

• 9 and 8

• 4 and 6

• 7 and 1

• 2 and 3

If a marriage has already taken place under one of these combinations, the following rituals should be performed:

• Summon prosperity (ཕྱྭ་འགུགས)

• Perform A Maṇḍala Ritual of the Glorious Goddess Vasudhārā (ལྷ་མོ་ནོར་རྒྱུན་མ)

• Recite Sitatapatra dharani (གདུགས་དཀར)

G. Mewa Combination

• 9 and 7

• 4 and 3

• 8 and 1

• 2 and 4

This combination is believed to be inauspicious and falls under the influence of Dre-Gna (Five Ghosts), making it unfavorable. If a marriage has already taken place under this combination, the following steps should be taken:

• Recite as many ślokas (འབུམ་ཆེན་སྡེ་ལྔ) as possible from the long Prajñā pāramitā which contains 100,000 of them.

• Offer 1000 butter lamps every year.

H. Mewa Combination

9 and 6 

2 and 1 

3 and 7 

8 and 4

This Mewa combination is categorized as Dü-Chö (Devil-Cutting) and is considered very negative. In case a marriage has already taken place, the following rituals should be conducted:

• The Noble Great Vehicle Sūtra "The Play in Full" འཕགས་པ་རྒྱ་ཆེར་རོལ་པ་ཞེས་བྱ་བ་ཐེག་པ་ཆེན་པོའི་མདོ། Āryalalitavistaranāmamahāyāna sūtra, should be recited. 

• The Sidog (སྲི་ཟློག) prayer should be accumulated to protect against the harmful influences of the sri spirits. 

• A Tsa-tsa (ཚྭ་ཚྭ), a small clay image of a stupa stamped from a mold, should be made. • A བདུད་མདོས (thread-cross for the demon) should be performed. 

• The slander foe མི་ཁ་དགྲ་བཟློག should be exorcized.

I. Mewa Combination

• 9 and 2

• 7 and 4

• 6 and 1

• 8 and 3

This particular Mewa combination falls under the category of Lu-Chey (Body Destroying). The following remedial measures can be taken:

• Recite the collection of important Tibetan Buddhist texts called མདོ་མང་.

• Accumulate the Sidog (སྲི་ཟློག) prayer to ward off the malevolent influences of the sri spirits.

• Perform the རྒྱལ་མདོས thread-cross for the gyalpo spirits/worldly deities.

• It is highly recommended to make offerings to the Precious Ones and provide alms to the poor as much as possible.



YANGSI OF HE SAKTEN TRULKU

 Short biography of Current Yangsi of HE Sakten Trulku

His Eminence Sakten Trulku was born in 1980 in Sakten village under Trashigang Dzongkhang. His father is Kezang Dorji and mother Rinchen Tshomo. 

Trulku was recognized as the 12th reincarnation of Terton King Guru Chowang (Guru Chokyi Wangchuk) and the 5th Pema Gyalpa at the age of five.

From age  four Trulku started his  study from his grandfather and in 1987 joined  Sakteng Primary School. That period Sakteng Primary School was started for the  first time in Sakteng. Trulku competed sixth standard at the age of 11, who then realized to join Buddhahood and in 1991, Trulku started his Buddhist studies in Trashigang Dzong and studied Garthing Yangsum with great dedication.

After completing six years of monastic education in Trashigang, Trulku joined Tango Buddhist College, and obtained Master Degree in Buddhist Philosophy. 

Upon completion in 2006, he was appointed as Denzen Lama (Chief of the Monastery) of Sakten by His Holiness 70th Je Khenpo Trulku Jigme Choeda (Chief Abbot of Bhutan).

After serving three years as Denzen Lama at Sakten, His Eminence entered into three years of meditation (Losum Chesum) at Cheri Monastery, which is adjacent to Tango Monastery.

Having completed three years of vigorous meditation in 2012, His Eminence was appointed as Principal of Sakten Monastery, the post that he continues to hold today.

His Eminence received innumerable teachings; transmissions and empowerments from highly accomplished Buddhist Great Masters, which includes:

·      Complete set of Kargyud Teachings from His Holiness 68th Je Khenpo Jetsun Tenzin Dondup, which includes Chag-Cheen (Mahamudra), Naro Choedrug (Six Cycless of Yoga Ro-Nyom Kordrug), Lama Drupa and Wang-Lung-Trisum.

·      Pelden Drukpai Wang-Lung-Trisum from His Holiness 70th Je Khenpo Trulku Jigme Choeda.

·      Dho-Nga, Rig-Zhung, Riney and Zhungchen Chusum (13 text of of Buddhist Philosophy) from His Eminence Tsugla Lopen Rinpoche, Lopen Tshering Dorji and Lopen Khandu.

·      Wang-Lung Trisum from His Eminence Dorji Lopen Sonam Gyamtsho Rinpoche.

.       Wang-Lung Thrisum from Gyaltshen Trulku Rinpoche.

         Zheng Rekney from Khenpo Karma Rangdrol, Khenpo Rinzin Wangchuck and Khenpo Phurpa Dorji.

Having received many teachings from great masters, His Eminence imparts teachings on Zhung Riney among many others.

Currently His Eminence teaches monks at Sakten Monastery, however, His Eminence is wilful to teach anyone who has the desires to listen to the teachings of Buddha. 

His Eminence is so much engrossed in propagating Buddha Dharma and dedicates his service to the benefits of all sentient beings.

He is highly reincarnated master of Drukpa Kargued tradition of Vajrayana Buddhism.





NEW SOAP MADE IN BHUTAN (SAMJOG)

 SAMJONG - the new locally produced soap was launched in Samdrupjongkhar today. 

Inovated by ex-chemistry teacher & entrepreneur, Mr. Santi Prasad Bajgai. 

The product comes in three flavors - lemon, rose & pear. 


NYUNGNEY AT JOENLA UGYEN GATSHEL LAKHANG

º 7 Day Fasting Retreat (Nyungne) at Joenla Ugyen Gatshel Lakhang, Radhi Tashigangº

Every year, the People of Joenla Ugyen Gatshel Lakhang observe the 7 Day Fasting Retreat (Nyungne), starting on the 3rd day of the auspicious month of Chotrel Deochen. The Nyungne is normally a 1 day practice but the monk will follow an 7 Nyungne cycle back to back over 14 days plus 1 additional day of conclusion. The 7 Mahayana Precepts are followed (no killing, stealing, sexual activity, telling lies, taking intoxicants, eating after midday, singing/dancing/playing music, sitting on high seats). On the first day of each Nyungne, simple food and drink are taken before noon. However, on the second day, no food or drink (not even water) is consumed at all and silence is followed (except when reciting prayers/mantras).

The Nyungne practice has a rich and ancient lineage that can be traced back to its origins, directly from Avalokiteshvara (Bodhisattva of Compassion) to Gelongma Palmo (Bikshuni Sri), a renowned Indian nun. The lineage continued through to Jyangsem Dawa Shonnu and Yeshe Sangpo in India, and then passed to Bhalpo Benyawa in Nepal before arriving in Tibet with Jyangsem Dawa Gyaltsen. It was eventually transmitted to Gyalsey Thogmey, the revered composer of the famous 37 practices of Bodhisattva, from whom it spread throughout Tibet, becoming widely practiced and revered. These days, Nyungne is practiced mostly by the Himalayans and is followed in all four schools of Tibetan Buddhism.

The Tibetan word ‘Nyungne’ refers to a practice that involves reducing negative actions of the body, speech, and mind by remembering Avalokiteśvara and remaining in that state. Nyungne, when practiced with a pure heart, is a powerful and rigorous purification practice. It purifies negative actions of body, speech, and mind; helps to purify all four root downfalls; removes obstacles and appeases illness; and generates great merit. The ultimate purpose of Nyungne is the attainment of supreme Enlightenment for the benefit of all sentient beings.

Avalokiteshvara himself proclaimed that by completing 8 cycles of Nyungne, practitioners will be reborn in the Pureland of Amitabha Buddha after passing away. Even completing only one cycle of Nyungne will spare the practitioner from being reborn in the three lower realms (animal realm, hungry ghost realm, and hell realm). Thus, Avalokiteshvara inspires practitioners to engage in Nyungne.

At Joenla Lakhang, the Nyungne holds significant importance for the monks and is therefore observed several times each year. The Nyungne text suggests that the best time to practice Nyungne is during Chotrel Deachen, considered to be the most auspicious month of the year. The monks of Joenla begin their extensive Nyungne fasting retreat every year on the first day of Chotrel Deachen and conclude 7 days later. Additionally, it is believed that the three other months in the year which have days commemorating important events in the Buddha’s life (Saga Dawa, Chökhor Düchen, and Lhabab Düchen) are also ideal for practicing Nyungne.

During the Nyungne practice, there are 4 main lessons that are followed every day. Each of these lessons has a further 4 branches which makes 16 lessons in total.

The first main lesson is Ngöndro. It is a preliminary practice in which the practitioners first cleanse and purify their bodies and dress in clean clothing before entering the puja hall. Second, they offer mandalas to the Gurus, Buddhas and Bodhisattvas, and Lineage Gurus while reciting Refuge prayers and giving rise to Bodhicitta (the aspiration to attain Enlightenment in order to help all beings). Third, they chant confession and forgiveness prayers. Fourth, they take eight seals for one day for following the 8 Mahayana Precepts. 

The second main lesson is Ngo Shi. First, the practitioners clean and prepare mandalas with beautiful decorations and consecrate the object of the puja. Second, they recite Refuge prayers, give rise to Bodhicitta, and chant prayers to accumulate merit. Third, they do a self-visualization where they visualize themselves as the 1000 armed Avalokiteśvara and chant long, average, and concise mantras of Avalokiteśvara. Fourth, they perform a front visualization where they visualize Avalokiteśvara in the form of themselves and again chant long, average, and concise mantras of Avalokiteśvara.

The third main lesson, Thun Tsam, is a post-meditation activity between formal practices. First, Sagjhyong Topa is performed during which the practitioners accumulate merit, clear out obscurations, and praise Avalokiteśvara and the Gurus with melodious songs. The main praise is composed by Gelongma Palmo (Bikshuni Sri). While reciting her prayer, the practitioners prostrate and remember the qualities of Avalokiteśvara while also visualizing Bikhsuni Sri just above their heads, helping and motivating them. Second, the practitioners read supplication prayers. Third, pujas and tormas are offered to Dharmapalas, Nagas, and Bhumipatis (landlords) for protection during the practice. Fourth, 4 to 5 different types of Mönlam prayers are performed.

The fourth main lesson, Je Kyi Jya Wa, consists of the concluding prayers. First, the practitioners perform prayers to seek forgiveness for the mistakes of repetition, mispronunciation, and other errors made during the Nyungne. They also confess, regret, and ask for forgiveness for the times they felt dullness and agitation. Second, the practitioners receive the accomplishments or siddhis. Third, they perform prayers called ‘entering into and emerging from’ because the self and front visualization practice should emerge at the end of the puja. Fourth, participants perform dedication prayers and prayers of auspiciousness.

It is not necessary to be able to read the entire lessons of Nyungne to participate in this practice. Even a household practitioner who can only chant the six-syllable mantra of Avalokiteśvara can participate and attain equal benefits to the nuns who can perform the rituals fully. Practitioners are ranked in 3 levels. The highest rank is held by the perfect practitioner who possesses both lineage empowerment and permission to practice. The second rank is held by the average practitioner who has the empowerment but lacks permission. Finally, the third and lowest rank belongs to those who do not have the empowerment but have been granted permission to practice and are eager to follow the commitment or samaya.

May Avalokiteśvara grace us and remind us that the root of peace and happiness is Lord Buddha’s Teachings. In the heart of every being, may there be Compassion and Wisdom. May the Teachings flourish in the world!




CONFERRED RED SCARF TO YAB DHONDUP GYELTSHEN

 5 ᴍᴀʀᴄʜ 2024: 

ʜɪꜱ ᴍᴀᴊᴇꜱᴛʏ ᴛʜᴇ ᴋɪɴɢ ᴄᴏɴꜰᴇʀʀᴇᴅ ʀᴇᴅ ꜱᴄᴀʀꜰ ᴛᴏ ʏᴀʙ ᴅʜᴏɴᴅᴜᴘ ɢʏᴀʟᴛꜱʜᴇɴ, ʜᴇʀ ᴍᴀᴊᴇꜱᴛʏ ᴛʜᴇ ɢʏᴀʟᴛꜱᴜᴇɴ’ꜱ ꜰᴀᴛʜᴇʀ, ᴛᴏᴅᴀʏ. 

ɴᴏᴡ ᴛʜᴇ ᴄʜɪᴇꜰ ᴘɪʟᴏᴛ ᴀᴛ ᴅʀᴜᴋᴀɪʀ, ʏᴀʙ ᴅᴀꜱʜᴏ ᴅʜᴏɴᴅᴜᴘ ɢʏᴀʟᴛꜱʜᴇɴ ʜᴀꜱ ꜱᴇʀᴠᴇᴅ ɪɴ ᴛʜᴇ ɴᴀᴛɪᴏɴᴀʟ ᴀɪʀʟɪɴᴇ ꜰᴏʀ 35 ʏᴇᴀʀꜱ, ᴀɴᴅ ꜱᴘᴇᴀʀʜᴇᴀᴅᴇᴅ ᴀ ᴍᴜʟᴛɪᴛᴜᴅᴇ ᴏꜰ ᴛɪᴍᴇʟʏ ɪɴɪᴛɪᴀᴛɪᴠᴇꜱ ᴛᴏ ꜰᴜʀᴛʜᴇʀ ʙʜᴜᴛᴀɴ’ꜱ ᴀᴠɪᴀᴛɪᴏɴ ɪɴᴅᴜꜱᴛʀʏ.

ʏᴀʙ ᴅᴀꜱʜᴏ ᴅʜᴏɴᴅᴜᴘ ɢʏᴀʟᴛꜱʜᴇɴ ᴀʟꜱᴏ ᴏᴠᴇʀꜱᴀᴡ ᴛʜᴇ ᴛʀᴀɴꜱꜰᴏʀᴍᴀᴛɪᴏɴ ᴏꜰ ᴘᴀʀᴏ ᴀɪʀᴘᴏʀᴛ, ᴡʜɪᴄʜ ʜᴀꜱ ʀᴇᴄᴇɪᴠᴇᴅ ᴡɪᴅᴇꜱᴘʀᴇᴀᴅ ᴀᴄᴄᴏʟᴀᴅᴇꜱ ꜰʀᴏᴍ ᴛʜᴇ ɢʟᴏʙᴀʟ ᴛʀᴀᴠᴇʟ ɪɴᴅᴜꜱᴛʀʏ.

ʏᴀʙ ᴅᴀꜱʜᴏ ᴅʜᴏɴᴅᴜᴘ ɢʏᴀʟᴛꜱʜᴇɴ ɪꜱ ᴍᴀʀʀɪᴇᴅ ᴛᴏ ʏᴜᴍ ꜱᴏɴᴀᴍ ᴄʜᴜᴋɪ ᴀɴᴅ ᴛʜᴇʏ ʜᴀᴠᴇ ꜰɪᴠᴇ ᴄʜɪʟᴅʀᴇɴ.




FIRST KING OF BHUTAN

 King Ugyen Wangchuck at Wangdue Choling, Bumthang, 1905, with his two daughters by his first wife Ashi Rinchen. Ashi Pedron on the left and Ashi Yangzom on the right. His sister Yeshe Choden stands in the centre behind with one of her daughters, Lemo to her left. The lady on her other side is Ugyen Wangchuk's second wife Ashi Tsundru Lhamo, also called ashi Lemo. The child she is holding is probably Ashi Pedron's son, Tshering Penjor, the future Paro Poenlop.



BETWEEN RICH AND POOR

 BETWEEN RICH AND POOR 



HOW MANY DZONGKHAG, DRUNGKHAG, GEWOG AND CHEWOG IN BHUTAN

 Must know about Bhutan 🇧🇹


# Facts about Bhutan #

-Dzongkhag:20

-Gewogs:205

-Chiwogs:1044

-Dungkhag:15

-Capital :Thimphu

-Currency:Ngultrum 

-Total Land Area:38,394 sqkm

-ALTITUDE: Varying from 180 m. to

7,550 m. above sea level.

 -Population : 779,666 [projected for 2017 National Statics Bureau]

-Postal Zip code : 11001 (for Thimphu only)

-Local Time : Six hours ahead of GMT. (GMT +6:00)

- Religion:Buddhism

Copyright Comprehensive General Knowledge




VAJRA DORJE AND VAJRA BELL

 Vajra bell & Vajra Dorje 

In Vajrayana Buddhism, the bell and dorje are inseparable, signifying indivisible emptiness and form or compassion and wisdom, the elements needed to set afoot on the path to enlightenment. 

The bell and dorje are commonly used ritual implements for tantric practices — in the most basic breakdown representing wisdom and method (compassion). The use of them together represents enlightenment because combined they symbolize the marriage and balance of duality.

The bell (drilbu) is held in the left hand and symbolizes emptiness, wisdom, and the female aspect. The sound and the shape of the hollow bell signifies emptiness, or the true nature of all things. By understanding and accepting the “empty”/true nature of all things, we become free of attachment and are therefore liberated from suffering. The representation of various parts of drilbu is given in the image.

The name dorje is derived from the Tibetan word for diamond giving the dorje the significance of indestructibility. The dorje (vajra) is held in the right hand and embodies method, form and the male aspect. The term method conveys the compassion that leads one to relief of suffering, the elimination of ignorance and ultimately enlightenment. A dorje most commonly (but not always) consists of 5 prongs on each end. The representation of the parts of the dorje is given for your easy understanding. Dorje should be used correctly. Tie a thread on the longer edge and use that always facing up or else you are putting representation of 5 male Buddhas below.

From the representation, one can understand how sacred are these two items and need to care properly.