terça-feira, 26 de fevereiro de 2008


Cover shot of "Samye: A Pilgrimage to the Birthplace of Tibetan Buddhism", published by JodereGroup 2004
According to The Fifth Dalai Lama (Pearlman, 2002: p.18),
Padmasambhava performed the Vajrakilaya Dance to assist King Trisong Deutsen and Shantarakshita clear away obscurations and hindrances in the building of Samye:
"The great religious master Padmasambhava performed this dance in order to prepare the ground for the Samye Monastery and to pacify the malice of the lha [local mountain god spirits] and srin [malevolent spirits] in order to create the most perfect conditions."
"He went on to say that after Padmasambhava consecrated the ground he erected a thread-cross - a web colored thread woven around two sticks - to catch evil. Then the purifying energy of his dance forced the malevolent spirits into a skull mounted on top of a pyramid of dough. His tantric dance cleared away all the obstacles, enabling the monastery to be built in 767. The dance was memorialized by the construction of Vajrakilaya stupas - monuments honoring the ritual kilya (purba) daggers - at the cardinal points of the monastery, where they would prevent demonic forces from entering the sacred grounds.[in the book of yeshe tsogyal]

When Padmasambhava consecrated Samye Monastery with the Vajrakilaya dance, he tamed the local spirit protector, Pehar Gyalp, and bound him by oath to become the head of the entire hierarchy of Buddhist protective spirits. Pehar, later known as Dorje Drakden, became the principal protector of the Dalai Lamas, manifesting through the Nechung Oracle.

sábado, 23 de fevereiro de 2008

quinta-feira, 14 de fevereiro de 2008

terça-feira, 12 de fevereiro de 2008

altar das taras

I do not think buddhas and bodhisattvas discriminate between beings based on who prays the loudest, or who has the most beautiful altar, or...
mas gosto de vizualizar em oferenda este altar que representa as taras.

jamyang khyentse choki lodro e mahakala branco

"Quando chegou à região de Derge (tibete) um mestre teve que atravessar uma ponte estreita sobre um rio , mas durante a atravessia a mula escorregou e caiu com o saco dos textos sagrados que levava. Quando viu isto, o Lama ficou desvairado, e aí vestiu o manto e o seu chapéu - e invocou Jamyang Khyentse Chökyi Lodrö, Pañjaranatha, e Mahakala com 4 braços armados. Conforme o fez, miraculosamente a mula voltou para a terra firme."

- estória contada por tobgyal rinpoche (a trad. pt está em curso para a lotsawa house) - foto de mahakala branco

segunda-feira, 11 de fevereiro de 2008

Kyabje Mindrolling Trichen

The crown ornament of the Nyingma School, Kyabje Mindrolling Trichen Jurme Kunzang Wangyal, remained in order to benefit beings for 78 years. On the losar morning of the Earth Mouse Year, Kyabje Rinpoche bestowed his blessings upon the entire sangha of monks and nuns of Mindrolling and all the fortunate devoted ones who came for audience that morning.

At 8:00 in the evening of the 3rd day of the 1st month of Miracles, without even the slightest discomfort, with a face even more radiant than before, and with a smiling countenance, Kyabje Rinpoche gazed lovingly at all those surrounding him. Then, with the aspect of resting, Kyabje Mindrolling Trichen Jurme Kunzang Wangyal displayed the final activity of transferring his enlightened intention to another realm, in order to turn the minds of those to be tamed towards the dharma. With hearts united in devotion, the entire sangha of Mindrolling is performing all the ceremonies for Kyabje Rinpoche's parinirvana.

The general public may offer respects to Kyabje Minling Trichen Rinpoche's Kudung beginning from the 10th day of the 1st month (Saturday, 16th February). The Kudung will be ceremonially conducted to the shrineroom at 09:30 in the morning following which the general public may offer their respects and supplicate Kyabje Rinpoche to ceaselessly nurture and guide us in this and all future lifetimes.

-------o Buda disse: "Only my physical body will pass away. My Dharma body will remain with you forever."

domingo, 10 de fevereiro de 2008


"Most people think of enlightenment as a kind of magical attainment, a state of being close to perfection. At this level, one can perform amazing feats, see past and future lives of others, and tune in to the inner workings of the universe. This may be possible for a number of special beings, but for most of us enlightenment is much more in line with what Suzuki Roshi describes. It means having a quality of "beginningness," a fresh, simple, unsophisticated view of things. To have "beginner's mind" in how we approach things is a major teaching. In many ways, the process of enlightenment is clearing away the thoughts, beliefs, and ideas that cloud our ability to see things as they really are in their pristine form. - David A. Cooper, Silence, Simplicity and Solitude
from Everyday Mind, edited by Jean Smith, a Tricycle book

sexta-feira, 8 de fevereiro de 2008

podCast - 22:25

SI Logo


Volume 3: Losar Podcast
7 February, 2008: 2135 Male Earth Rat Year
Dzongsar Jamyang Khyentse speaks from New York City. Press Play to listen online, or download [15.5Mb] the podcast as an mp3 file. 22:25 minutes.


quarta-feira, 6 de fevereiro de 2008

bons votos para o losar

video e fotos de Palyul - india ----- We wish you all a very happy, healthy, and prosperous New Year. May all of your wishes be fulfilled in a way that benefits all beings!

de:Tsering Art School - nepal
- http://tseringschool.org/losar/index.html

video de Choky Nyma ---- nepal

domingo, 3 de fevereiro de 2008

teacher- um prof. sortudo

resolvi responder a uma perg. q me faziam há muito tempo- não sei se vão gostar da resp.---- vidas.
First, in the root-yana or hinayana as it is commonly know, the Buddha said:


Don't rely on the teacher, rely on the teachings.
Don't rely on the words, rely on the meaning.

So here the teacher is seen as an elder. Somebody we respect because she has more knowledge and experience than we do.

Next, in the mahayana, the teacher is referred to as a kalyanamitra -- a virtuous companion or spiritual friend.

Then later in the vajrayana, we develop what is called "pure vision". As a tool or a method of achieving that, we train in seeing the guru as a perfect buddha.

So we ask ourselves, how can this work? If I visualize I have a love affair with a famous movie star, will that lead to me actually achieving that result?

The difference is that we are not pretending. We learn in the teachings on emptiness, for example in the madhyamika, that the true nature of all things is emptiness. In the teachings on buddha nature, like the uttaratantra, we learn that we all have buddha nature. So even though we use a "fake" method of visualizing, it works because all we really do is remove our own obscurations. We simply remove the mud that covers the golden statue--we don't need to create the golden statue, it was always there.

So we try to view the teacher as a buddha at the time of the path. At the time of establishing the view, we should certainly investigate, probe, examine... Who is this man? Is he trustworthy? Does he have the qualities that are required and so on. This is also a very important aspect. Gaining genuine understanding turns what might have been mere blind faith into genuine confidence. This confidence will not be shattered if one day the guru does something strange that we might not like or that challenges our pre_conceptions...


"What strikes me right now, as I look around and reflect on the time that has passed, is the power and importance of lineage. We have all come through so much together; we have survived events that could have torn us to pieces and we have kept our head and shoulders even in times where it has been unclear if there would be ground to walk on in front of us. We are a part of something very old and precious. Beneath the forms and the banners; the politics and irritations; there is an incredibly sharp and unyielding edge to our practice, a history that sometimes feels ethereal and just beyond my ability to describe. My devotion and gratitude to the Vidyadhara knows no horizon for bringing us the blessings of our lineage, which continue to inspire me to be a genuine and compassionate human being. It bears remembering how difficult it was for him to transmit that lineage, and what an integral part of his heart and mind it was. I have great faith that we are in a special moment right now; may the memory and legacy of Chögyam Trungpa Rinpoche guide us."

© Ashoka Mukpo no blog -- http://chronicleproject.com/tributes/49.html

a lake and a namtar

"Most Tibetan spiritual biographies go beyond the mere "outer," or historical aspects of their subjects' lives; the literal meanings of described events are not necessarily the final meanings. "Inner" biographies relate a more important aspect of the practitioner's life: teachers, lineages, the teachings themselves transmitted through cycles of texts, and the actual practice. The "secret" biographies of past masters focus on their mystical experiences and realization, either in retreat or in the broader context of the postmediation session of everyday life. In this way, namthar succeeds in fulfilling historical, inspirational and instructional roles simultaneously. It is sometimes said that one can spontaneously see their true nature by reading one of these stories of liberation, or even by merely seeing the title. In this way, namthars of great masters have an empowering quality; close disciples therefore typically write them."

foto- -lake tso pema

sexta-feira, 1 de fevereiro de 2008


no dia das dakinis lembrar que - - Keeping samaya is what allows us to actually accomplish the practices.