The place of Faith and Believe with vibrant of Blessing and Blissfulness
the beautiful Nainital of Uttarakhand State of india.
The enchanting Paro Tagtsang (Tigeress Nest)
The Mahabodhi Temple where "One can find inner peace and merge with the Buddhist scriptures."
Lake side of Pokara, Nepal

Buddhist Teachings

Below are some of my collection of text on Buddhism and I am spreading the dharma teachings in prayers for world peace and harmony by understanding Life and awakening mind.

A COMMENTARY ON THE AWAKENING MIND
By Nagarjuna
© English translation. Geshe Thupten Jinpa, 2006;
 AwakeningMindComment.pdf

THE GARLAND OF VIEWS: AN INSTRUCTION
Composed by the great master Padmasambhava.
© English translation. Geshe Thupten Jinpa, 2004.
 GarlandofViews.pdf

IN PRAISE OF DEPENDENT ORIGINATION
By Je Tsongkhapa
© English translation. Geshe Thupten Jinpa.
 InPraiseofDependent.pdf

SIXTY STANZAS OF REASONING
By Nagarjuna
© English translation. Geshe Thupten Jinpa.
 SixtyStanzas.pdf

SONGS OF SPIRITUAL EXPERIENCE
Condensed Points of the Stages of the Path

By Je Tsongkhapa
© English translation. Geshe Thupten Jinpa.
 SongsofExperience.pdf

HYMN TO [THE BUDDHA,] THE WORLD TRANSCENDENT
By Je Nagarjuna
© English translation. Geshe Thupten Jinpa.
 WorldTranscendentHym.pdf

Chod – The Introduction & A Few Practices
By Khenchen Thrangu Rinpoche
 Chod – The Introduction & A Few Practices.pdf

note: This is being shared here for reading and spreading dharma teachings of Buddha and great masters, purely for learning and non-commercial purpose.

Tilopa’s Mahamudra Instruction to Naropa in Twenty Eight Verses

Homage to the Eighty Four Mahasiddhas!
Homage to Mahamudra!
Homage to the Vajra Dakini!

Mahamudra cannot be taught. But most intelligent Naropa,
Since you have undergone rigorous austerity,
With forbearance in suffering and with devotion to your Guru,
Blessed One, take this secret instruction to heart.

Is space anywhere supported? Upon what does it rest?
Like space, Mahamudra is dependant upon nothing;
Relax and settle in the continuum of unalloyed purity,
And, your bonds loosening, release is certain.

Gazing intently into the empty sky, vision ceases;
Likewise, when mind gazes into mind itself,
The train of discursive and conceptual thought ends
And supreme enlightenment is gained.

Like the morning mist that dissolves into thin air,
Going nowhere but ceasing to be,
Waves of conceptualization, all the mind’s creation, dissolve,
When you behold your mind’s true nature.

Pure space has neither colour nor shape
And it cannot be stained either black or white;
So also, mind’s essence is beyond both colour and shape
And it cannot be sullied by black or white deeds.

The darkness of a thousand aeons is powerless
To dim the crystal clarity of the sun’s heart;
And likewise, aeons of samsara have no power
To veil the clear light of the mind’s essence.

Although space has been designated “empty”,
In reality it is inexpressible;
Although the nature of mind is called “clear light”,
Its every ascription is baseless verbal fiction.

The mind’s original nature is like space;
It pervades and embraces all things under the sun.
Be still and stay relaxed in genuine ease,
Be quiet and let sound reverberate as an echo,
Keep your mind silent and watch the ending of all worlds.

The body is essentially empty like the stem of a reed,
And the mind, like pure space, utterly transcends the world of thought:
Relax into your intrinsic nature with neither abandon nor control –
Mind with no objective is Mahamudra –
And, with practice perfected, supreme enlightenment is gained.

The clear light of Mahamudra cannot be revealed
By the canonical scriptures or metaphysical treatises
Of the Mantravada, the Paramitas or the Tripitaka;
The clear light is veiled by concepts and ideals.

By harbouring rigid precepts the true samaya is impaired,
But with cessation of mental activity all fixed notions subside;
When the swell of the ocean is at one with its peaceful depths,
When mind never strays from indeterminate, non-conceptual truth,
The unbroken samaya is a lamp lit in spiritual darkness.

Free of intellectual conceits, disavowing dogmatic principles,
The truth of every school and scripture is revealed.
Absorbed in Mahamudra, you are free from the prison of samsara;
Poised in Mahamudra, guilt and negativity are consumed;
And as master of Mahamudra you are the light of the Doctrine.

The fool in his ignorance, disdaining Mahamudra,
Knows nothing but struggle in the flood of samsara.
Have compassion for those who suffer constant anxiety!
Sick of unrelenting pain and desiring release, adhere to a master,
For when his blessing touches your heart, the mind is liberated.

KYE HO! Listen with joy!
Investment in samsara is futile; it is the cause of every anxiety.
Since worldly involvement is pointless, seek the heart of reality!
In the transcending of mind’s dualities is Supreme vision;
In a still and silent mind is Supreme Meditation;
In spontaneity is Supreme Activity;
And when all hopes and fears have died, the Goal is reached.

Beyond all mental images the mind is naturally clear:
Follow no path to follow the path of the Buddhas;
Employ no technique to gain supreme enlightenment.
KYE MA! Listen with sympathy!
With insight into your sorry worldly predicament,
Realising that nothing can last, that all is as dreamlike illusion,
Meaningless illusion provoking frustration and boredom,
Turn around and abandon your mundane pursuits.

Cut away involvement with your homeland and friends
And meditate alone in a forest or mountain retreat;
Exist there in a state of non-meditation
And attaining no-attainment, you attain Mahamudra.

A tree spreads its branches and puts forth leaves,
But when its root is cut its foliage withers;
So too, when the root of the mind is severed,
The branches of the tree of samsara die

A single lamp dispels the darkness of a thousand aeons;
Likewise, a single flash of the mind’s clear light
Erases aeons of karmic conditioning and spiritual blindness.

KYE HO! Listen with joy!
The truth beyond mind cannot be grasped by any faculty of mind;
The meaning of non-action cannot be understood in compulsive activity;
To realise the meaning of non-action and beyond mind,
Cut the mind at its root and rest in naked awareness.

Allow the muddy waters of mental activity to clear;
Refrain from both positive and negative projection –
leave appearances alone:
The phenomenal world, without addition or subtraction, is Mahamudra.

The unborn omnipresent base dissolves your impulsions and delusions:
Do not be conceited or calculating but rest in the unborn essence
And let all conceptions of yourself and the universe melt away.

The highest vision opens every gate;
The highest meditation plumbs the infinite depths;
The highest activity is ungoverned yet decisive;
And the highest goal is ordinary being devoid of hope and fear.

At first your karma is like a river falling through a gorge;
In mid-course it flows like a gently meandering River Ganga;
And finally, as a river becomes one with the ocean,
It ends in consummation like the meeting of mother and son.

If the mind is dull and you are unable to practice these instructions,
Retaining essential breath and expelling the sap of awareness,
Practising fixed gazes – methods of focussing the mind,
Discipline yourself until the state of total awareness abides.
When serving a karmamudra, the pure awareness
of bliss and emptiness will arise:
Composed in a blessed union of insight and means,
Slowly send down, retain and draw back up the bodhichitta,
And conducting it to the source, saturate the entire body.
But only if lust and attachment are absent will that awareness arise.

Then gaining long-life and eternal youth, waxing like the moon,
Radiant and clear, with the strength of a lion,
You will quickly gain mundane power and supreme enlightenment.
May this pith instruction in Mahamudra
Remain in the hearts of fortunate beings.

Tilopa’s Mahamudra Instruction to Naropa in twenty Eight Verses was transmitted by the Great Guru and Mahasiddha Tilopa to the Kashmiri Pandit, Sage and Siddha, Naropa, near the banks of the River Ganga upon the completion of his Twelve Austerities. Naropa transmitted the teaching in Sanskrit in the form of twenty eight verses to the great Tibetan translator Mar pa Chos kyi blos gros, who made a free translation of it at his village of Pulahari on the Tibet – Bhutan border.
This text is contained in the collection of Mahamudra instruction called the Do ha mdzod brgyad ces bya ba Phyag rgya chen po’i man ngag gsal bar ston pa’i gzhung, which is printed at the Gyalwa Karmapa’s monastery at Rumtek, Sikkim. The Tibetan title is Phyag rgya chen po’i man ngag, or Phyag rgya chen po rdo rje’i tsig rkang nyi shu rtsa brgyad pa.

This translation into English has been done by Kunzang Tenzin in 1977, after transmission of the oral teaching by Khamtrul Rinpoche in Tashi Jong, Kangra Valley, India.

In Search of my Lama

Life Starts
Life Lives
Life Ends
My Lama My Life

I want to walk
I want to work
I want to talk
In search of my Lama

I have hints
I have clues
I am confident
In search of my Lama

Sun rises and sets
Day starts and ends
As moon appears
I remember my Lama

Full moon Day
Marked in my calendar
A Reflection from the moon
Brings tears in my eyes

I am sure
I am appointed
I am on my way
In search of my Lama

– Rootless Wanderer

The Dalai Lama’s Secret Temple

The Dalai Lama’s Secret Temple

  • The Dalai Lama's Secret Temple
    The Dalai Lama's Secret Temple
    The Lukhang - "Temple of the Serpent Spirits"
  • The Dalai Lama's Secret Temple
    The Dalai Lama's Secret Temple
    The Lukhang - "Temple of the Serpent Spirits"
  • The Dalai Lama's Secret Temple
    The Dalai Lama's Secret Temple
    The Lukhang - "Temple of the Serpent Spirits"
  • The Dalai Lama's Secret Temple
    The Dalai Lama's Secret Temple
    The Lukhang - "Temple of the Serpent Spirits"
  • The Dalai Lama's Secret Temple
    The Dalai Lama's Secret Temple
    The Lukhang - "Temple of the Serpent Spirits"

Amazing space:

A secret chamber in a 17th -century Tibetan island temple contains murals of astonishing beauty and spiritual significance used to teach Dalai lamas through the ages. Chinese rule opened the island to the public, but even so, few have seen them – including the present Dalai lama.

lan Baker explains THE Lukhang – “Temple of the Serpent Spirits” – rises out of a copse of willows on a lake behind the Potala Palace in Lhasa, the capital of Tibet. His Holiness the Dalai Lama refers to this little-known island temple as one of the hidden jewels of Tibetan civilisation. On the top floor, reached by a polished wooden ladder and a trap door, is a small room where the Dalai lamas of Tibet retired for periods of deep meditation. As early as three centuries ago, unknown artists embellished the walls of this secret meditation chamber with extraordinary paintings, unique in the history of Tibetan art. A visual presentation of the spiritual journey, these murals inspired successive incarnations of Dalai lamas on their path to enlightesecrettemple51nment.

Originally, only the Dalai lamas and their close attendants viewed the murals on the Lukhang’s walls, much as the religious themes painted on the ceiling of the Sistine Chapel in Rome were intended primarily for the eyes of the popes. Like the Vatican, however, the once sequestered sanctuary is now open to the public. Previously reachable only by boat, pilgrims now cross a Chinese style footbridge and, after circling the small Island, wind their way to the Lukhang’s top chapel. With butter lamps in hand, they circumambulate the sacred chamber, the surrounding murals largely obscured behind protective grills of wood and chicken wire.

The Lukhang’s origins are attributed to mystical visions of the Fifth Dalai Lama who ruled Tibet from 1642 to 1682. Unfortunately, the Great Fifth, as he was known, died before he could fulfil his promise and it was left to his next incarnation – Tsangyang Gyatso – to complete his work. The Sixth Dalai Lama was enthroned in Lhasa in 1697.secrettemple41

Although there are no reliable records concerning the Lukhang’s construction, the design of the original island pavilion is credited to the aesthetic vision of the young Dalai Lama and his mentor, the acting regent Desi Sangye Gyamtso. Reflecting cultural and political influences at the turn of the 17th century, the Lukhang combines elements of Tibetan, Chinese and Mongolian architecture.

Its greatest treasure is the Dalai Lama’s private meditation chamber on the top floor. Whereas many of the Lukhang’s original statues were destroyed during China’s Cultural Revolution, the jewel-like murals that enrich this secret chamber miraculously escaped serious harm. These lyrical and mysterious wall paintings represent a unique moment in Tibetan art history. Nowhere else are the esoteric practices of Tibet’s Tantric tradition so boldly illustrated, and nowhere else has Tibetan art achieved such an extraordinary synthesis of creativity and philosophical depth.

Although Tibetan art encompasses a vast range of historical and religious themes, the mystical practices of the Buddhist Tantras have always been transmitted orally from master to disciple. Only in these murals have the secret yogic teachings been expressed so openly. They offer an unprecedented glimpse of what is often poetically referred to as the “whispered lineage”.

On the northern wall, the murals focus on yogic techniques for transforming the subtle essences of the physical body and developing its inner mandala of chakras and psychic energy channels. The western wall illustrates practices used in the tradition of Dzogchen, the Great Perfection, in which the mind directly perceives its in-dwelling Buddha nature. The portraits of revered Tantric sages that cover the eastern wall celebrate the compassion and spiritual powers that spontaneously arise through practising the methods illustrated on the other two walls. Unsurpassed in Tibetan art, these hidden murals reveal the essence of the Buddhist teachings; their style and composition offer insight into one of Tibet’s greatest periods of artistic innovation.

From “The Dalai Lama’s Secret Temple”,
by lan A. Baker with photographs by Thomas Laird
Thames & Hudson.
The Australian, 28-29 October 2000

What’s wrong with the world!

The last year earthquake, tsunami, fire, wind and every signals of earth indicate a drastic change in it because of which those natural disasters happened.

The uprising and protest for freedom, peace, equality and rights around the depressed countries are also signalling something is wrong.

The corporate world not corporating anyone else then money and profit dragged us in so called no time and busy than ever before but need and requirement sees no end.

The insurance flooding us with various skims even for our daily need to our future security! But we are more insecure and unrest than ever before.

The energy has touches to nuclear pouring in enormous energy for all and disaster too has been pouring in enormously than ever before.

The day goes off with sweat and tiredness even though no hard work, less and very less no tension than ever before.

The feeling of cares are more verbal then in actual feeling.

The world is parted in continents, countries, states and areas creating a different in every thoughts and feelings.

The care and loves are very limited to one’s close relation or yourself only even though dependency on others have become so much.

Understanding the reality of every existence and its nature of existence, training your mind through the solid fact of impermanence of all existence by its nature and controlling our attachments to such impermanence will always gives us extra space to understand others whom we are depend upon for our own existence.

Prayer For The Long Life Of His Holiness The Dalai Lama

Gang ri raw ea kor wi zhing kham su!
For this realm encircled by snow-covered mountains

Phan dang de wa ma lus jung wi zhi!
You are the source of every benefit and bliss without exception.

Chan rea zig wang tan zin gya tso yi!
Tenzin Gyaltso, you who are one with Avalokiteshvara,

Zab pad trid thi war du ten gyur chik!
May you remain steadfast until Samsara’s end!

Prayer book with english translation
by LLHHDL.org | For free distribution
 Prayer BOOK.pdf

The Medicine of Altruism

In Tibet we say that many illness can be cured by the one medicine of love and compassion. These qualities are the ultimate source of human happiness, and need for them lies at the very core of our being. Unfortunately, love and compassion have been omitted from too many spheres of social interaction for too long. Usually confined to family and home, their practice in public life is considered impractical, even naïve. This is tragic. In my view point, the practice of compassion is not just a symptom of unrealistic idealism but the most effective way to pursue the best interest of others as well as our own. The more we- as a nation, a group or as individuals – depend upon others, the more it is in our own best interests to ensure their well-being.

Practicing altruism is the real source of compromise and cooperation; merely recognizing our need for harmony is not enough. A mind committed to compassion is like an overflowing reservoir – a constant source of energy, determination and kindness. This is like a seed; when cultivated, gives rise to many other good qualities, such as forgiveness, tolerance, inner strength and the confidence to overcome fear and insecurity. The compassionate mind is like an elixir; it is capable of transforming bad situation into beneficial ones. Therefore, we should not limit our expressions of love and compassion to our family and friends. Nor is the compassion only the responsibility of clergy, health care and social workers. It is the necessary business of every part of the human community.

Whether a conflict lies in the field of politics, business or religion, an altruistic approach is frequently the sole means of resolving it. Sometimes the very concepts we use to meditate a dispute are themselves the cause of the problem. At such times, when a resolution seems impossible, both sides should recall the basic human nature that unites them. This will help break the impasse and, in the long run, make it easier for everyone to attain their goal. Although neither side may be fully satisfied, if both make concessions, at the very least, the danger of further conflict will be averted. We all know that this form of compromise is the most effective way of solving problems – why, then, do we not use it more often?

When I consider the lack of cooperation in human society, I can only conclude that it stems from ignorance of our interdependent nature. I am often moved by the example of small insects, such as bees. The laws of nature dictate that bees work together in order to survive. As a result, they possess an instinctive sense of social responsibility. They have no constitution, laws, police, religion or moral training, but because of their nature they labour faithfully together. Occasionally they may fight, but in general the whole colony survives on the basis of cooperation. Human beings, on the other hand, have constitutions, vast legal systems and police forces; we have religion, remarkable intelligence and a heart with great capacity to love. But despite our many extraordinary qualities, in actual practice we lag behind those small insects; in some ways, I feel we are poorer than the bees.

For instance, millions of people live together in large cities all over the world, but despite this proximity, many are lonely. Some do not have even one human being with whom to share their deepest feelings, and live in a state of perpetual agitation. This is very sad. We are not solitary animals that associate only in order to mate. If we were, why would we build large cities and towns? But even though we are social animals compelled to live together, unfortunately, we lack sense of responsibility towards our fellow humans. Does the fault lies in our social architecture – the basic structures of family and community that support our society? Is it our own external facilities – our machines, science and technology? I do not think so.

I believe that despite the rapid advances made by civilization in this century, the most immediate cause of our present dilemma is our undue emphasis on material development alone. We have become so engrossed in its pursuit that, without even knowing it, we have neglected to foster the most basic human needs of love, kindness, cooperation and caring. If we do not know someone or find another reason for not feeling connected with a particular individual or group, we simply ignore them. But the development of human society is based entirely on people helping each other. Once we have lost the essential humanity that is our foundation, what is the point of pursuing only material improvement.

To me, it is clear: a genuine sense of responsibility can result only if we develop compassion. Only a spontaneous feeling of empathy for others can really motivate us to act on their behalf.

– Tenzin Gyatso, the 14th Dalai Lama

The Reality of War

Of course, war and the large military establishments are the greatest sources violence in the world. Whether their purpose is defensive or offensive, these vast powerful organizations exist solely to kill human beings. We should think carefully about the reality of war. Most of us have been conditioned to regard military combat as exciting and glamorous – an opportunity for men to prove their competence and courage. Since armies are legal, we feel that war is acceptable; in general, nobody feels that war is criminal or that accepting it is criminal attitude. In fact, we have been brainwashed. War is neither glamorous nor attractive. It is monstrous. Its very nature is one of tragedy and suffering.

War is like a fire in the human community, one whose fuel is living beings. i find this analogy especially appropriate and useful. Modern warfare waged primarily with different forms of fire, but we are so conditioned to see it as thrilling that we talk about this or that marvelous weapon as a remarkable piece of technology without remembering that, if it is actually used, it will burn living people. War also strongly resembles a fire in the way it spreads. If one area gets weak, the commanding officer sends in reinforcements. This is throwing live people onto a fire. But because we have been brainwashed to think this way, we do not consider the suffering of individual soldiers. No soldiers want to be wounded or die. None of his loved ones wants any harm to come to him. If one soldier is killed, or maimed for life, at least another five or ten people – his relatives and friends – suffer as well. We should all be horrified by the extent of this tragedy, but we are too confused.

Frankly as a child, I too was attracted to the military. Their uniform looked so smart and beautiful. But that is exactly how the seduction begins. Children starts playing games that will one day lead them in trouble. There are plenty of exciting games to play and costumes to wear other than those based on the killing of human beings. Again, if we as adults were not so fascinated by war, we would clearly see that to allow our children to become habituated to war games is extremely unfortunate. Some former soldiers have told me that when they shot their first person they felt uncomfortable but as they continued to kill it began to feel quite normal. In time, we can get used to anything.

it is not only during times of war that military establishments are destructive. By their very design, they were the single greatest violators of human rights, and it is the soldiers themselves who suffer most consistently from their abuse. After the officer in charge have given beautiful explanations about the importance of the army, its discipline and the need to conquer the enemy, the rights of the great mass of soldiers are most entirely taken away. They are then compelled to forfeit their individual will, and, in the end, to sacrifice their lives. Moreover, once an army has become a powerful force, there is every risk that it will destroy the happiness of its own country.

There are people with destructive intentions in every society, and the temptation to gain command over an organisation capable of fulfilling their desires can become overwhelming. But no matter how malevolent or evil are the many murderous dictators who can currently oppress their nations and cause international problems, it is obvious that they cannot harm others or destroy countless human lives if they don’t have a military organisation accepted and condoned by society. As long as there are powerful armies there will always be danger of dictatorship. If we really believe dictatorship to be a despicable and destructive form of government, then we must recognize that the existence of a powerful military establishment is one of its main causes.

Militarism is also very expensive. Pursuing peace through military strength places a tremendously wasteful burden on society. Governments spend vast sums on increasingly intricate weapons when, in fact, nobody really wants to use them. Not only money but also valuable energy and human intelligence are squandered, while all that increases is fear.

i want to make it clear, however, that although i am deeply opposed to war, i am not advocating appeasement. it is often necessary to take a strong stand to counter unjust aggression. For instance, it is plain to all of us that the Second World War was entirely justified. It “saved civilization” from the tyranny of Nazi Germany, as Winston Churchill so aptly put it. In my view, the Korean War was also just, since it gave South Korea the chance of gradually developing democracy. But we can only judge whether or not a conflict was vindicated on moral grounds with hindsight. For example, we can now see that during the Cold War, the principle of nuclear deterrence had a certain value. Nevertheless, it is very difficult to assess al such matters with any degree of accuracy. War is violence and violence is unpredictable. Therefore, it is better to avoid it if possible, and never to presume that we know beforehand whether the outcome of a particular war will be beneficial or not.

For instance, in the case of the Cold War, through deterrence may have helped promote stability, it did not create genuine peace. The last forty years in Europe have seen merely the absence of war, which has not been real peace but a facsimile founded dear. At best, building arms to maintain peace serves only as a temporary measure. As long as adversaries do not trust each other, any number of factors can upset the balance of power. Lasting peace can assure secured only on the basis of genuine trust.

– Tenzin Gyatso, the 14th Dalai Lama