1. INTRODUCTION
In this age of information technology we are lambasted by myriads of information daily. Sometimes, this extra information makes us more confused than we already are. I think Spirituality is one area where our confusion centers, especially because clear answers to some of our doubts have not been readily available despite the fact that Buddhism forms a part of our daily life.
I am not one qualified enough to do this, but I would like to humbly make a feeble attempt to compile and share some information on Buddhism with the sole hope that it may clear some doubts of confused minds like me, and generate further interest in the dharma.
In this age of information technology we are lambasted by myriads of information daily. Sometimes, this extra information makes us more confused than we already are. I think Spirituality is one area where our confusion centers, especially because clear answers to some of our doubts have not been readily available despite the fact that Buddhism forms a part of our daily life.
I am not one qualified enough to do this, but I would like to humbly make a feeble attempt to compile and share some information on Buddhism with the sole hope that it may clear some doubts of confused minds like me, and generate further interest in the dharma.
2. WE WHO SEARCH WITHIN FOR TRUTH
We call our religion 'Nangpai chhoe'. 'Nang' in Tibetan or Bhutanese (including almost all dialects) means 'Inside' or 'within'. 'Pa' indicate the followers. 'Chhoe' means dharma, and in Tibetan it also carries the meaning 'to reform'. "We are called 'Nangpa' because we search within our own minds, rather than outside for the truth" thus explained H.H. Sogyal Rinpochhe some years back in Sydney where I was lucky enough to attend a talk.
Buddhism is a way of moral, spiritual and intellectual training leading to the complete freedom of mind. Indeed, Buddhism looks inwards, investigating and analyzing the mind, which is the fore-runner of all actions good and bad.
There are many sects and branches of Buddhism, but there exists no disharmony between them as all practitioners believe in the same teachings of the Buddha.
The fundamental teaching of the Buddha is: "the avoidance of evil, the cultivation of good, and the purification of one’s mind".
We call our religion 'Nangpai chhoe'. 'Nang' in Tibetan or Bhutanese (including almost all dialects) means 'Inside' or 'within'. 'Pa' indicate the followers. 'Chhoe' means dharma, and in Tibetan it also carries the meaning 'to reform'. "We are called 'Nangpa' because we search within our own minds, rather than outside for the truth" thus explained H.H. Sogyal Rinpochhe some years back in Sydney where I was lucky enough to attend a talk.
Buddhism is a way of moral, spiritual and intellectual training leading to the complete freedom of mind. Indeed, Buddhism looks inwards, investigating and analyzing the mind, which is the fore-runner of all actions good and bad.
There are many sects and branches of Buddhism, but there exists no disharmony between them as all practitioners believe in the same teachings of the Buddha.
The fundamental teaching of the Buddha is: "the avoidance of evil, the cultivation of good, and the purification of one’s mind".
3. WHAT DOES IT MEAN TO BE A BUDDHA?
Buddhism was revealed to the world by Gautama Buddha, a fully enlightened and compassionate teacher some 2500 years ago.
According to H.H. the 14th Dalai Lama, "The fully enlightened Buddha, the Compassionate One, has a body with thirty-two major and eighty minor features and a faculty of speech with sixty enlightening characteristics. Furthermore, his mind is free from all disturbing emotions and attitudes and from all obscurations, such that he always has non-conceptual straightforward cognition of voidness and, simultaneously, of all phenomena exactly as they are."
Buddhism teaches that any one of us can be a Buddha if we practice diligently, over many lifetimes if required, and ultimately attain all the qualities of an enlightened being. Buddhism does not place a man and his destiny under the arbitrary control of any unknown external agency or supreme power. One's salvation depends only on one's own effort and actions.
Buddhism was revealed to the world by Gautama Buddha, a fully enlightened and compassionate teacher some 2500 years ago.
According to H.H. the 14th Dalai Lama, "The fully enlightened Buddha, the Compassionate One, has a body with thirty-two major and eighty minor features and a faculty of speech with sixty enlightening characteristics. Furthermore, his mind is free from all disturbing emotions and attitudes and from all obscurations, such that he always has non-conceptual straightforward cognition of voidness and, simultaneously, of all phenomena exactly as they are."
Buddhism teaches that any one of us can be a Buddha if we practice diligently, over many lifetimes if required, and ultimately attain all the qualities of an enlightened being. Buddhism does not place a man and his destiny under the arbitrary control of any unknown external agency or supreme power. One's salvation depends only on one's own effort and actions.
4. WHAT IS TIBETAN BUDDHISM?
The branch of Mahayana Buddhism that is practiced in Bhutan is often referred to as 'Tibetan Buddhism'. According to wikipedia, "It is a multifaceted and integrated teaching, naturally implementing methods for all human-condition levels: Hinayana, Mahayana, Vajrayana (Tantric Path) and Ati Yoga (Dzogchen)."
How does Buddhism practiced in other countries relate to Tibetan Buddhism?
To answer this question, let me quote H.H. the 14th Dalai Lama again. He says, "The way we Tibetans practice is excellent. We have a basis of ethical discipline, on top of which we have the Mahayana practice of love and compassion. Then, at the peak, we have the practice of tantra, and this is of all four of its classes. In fact, we Tibetans are the only Buddhists who practice the entire path of the Buddha’s teachings and this on the basis of one person practicing it all.
In Thailand, Burma, and Sri Lanka, for instance, they have only the ethical discipline part and lack the Mahayana as well as the tantras. In Japan, Korea, and some other places where there is Mahayana, they have the tantras, but only the first three classes: kriya, charya and yoga. They have nothing of anuttarayoga tantra, the fourth class. Some places have a view of voidness, but only that of the Chittamatra system or that of the Yogachara-Svatantrika system of Madhyamaka and not the Prasangika-Madhyamaka view. Some places seem to have Mahayana with no basis of discipline and others even try to have Tantrayana with both of the other two missing. It is only among us Tibetans that we have the full, entire path and practice incorporated into one person. And this person needs to be each of us ourselves."
So the Buddhism practiced in Bhutan comprises of the full, entire path. We are lucky to be born in a place where to embark on such a great journey is just a simple matter of making a decision and finding the right master. Yet the fear that one may not be able to stick to one's resolution pulls one back from embarking on such a journey. It is often said that to be a successful practitioner, you would have to have accumulated merit by being a good practitioner for several lifetimes before or have the enormous will power (like Jetsun Milarepa) to keep apparently-pleasurable distractions at bay. Maybe that is the reason why some monks marry and leave monastic life after many years being in it even though they are past 40 or 50.
The branch of Mahayana Buddhism that is practiced in Bhutan is often referred to as 'Tibetan Buddhism'. According to wikipedia, "It is a multifaceted and integrated teaching, naturally implementing methods for all human-condition levels: Hinayana, Mahayana, Vajrayana (Tantric Path) and Ati Yoga (Dzogchen)."
How does Buddhism practiced in other countries relate to Tibetan Buddhism?
To answer this question, let me quote H.H. the 14th Dalai Lama again. He says, "The way we Tibetans practice is excellent. We have a basis of ethical discipline, on top of which we have the Mahayana practice of love and compassion. Then, at the peak, we have the practice of tantra, and this is of all four of its classes. In fact, we Tibetans are the only Buddhists who practice the entire path of the Buddha’s teachings and this on the basis of one person practicing it all.
In Thailand, Burma, and Sri Lanka, for instance, they have only the ethical discipline part and lack the Mahayana as well as the tantras. In Japan, Korea, and some other places where there is Mahayana, they have the tantras, but only the first three classes: kriya, charya and yoga. They have nothing of anuttarayoga tantra, the fourth class. Some places have a view of voidness, but only that of the Chittamatra system or that of the Yogachara-Svatantrika system of Madhyamaka and not the Prasangika-Madhyamaka view. Some places seem to have Mahayana with no basis of discipline and others even try to have Tantrayana with both of the other two missing. It is only among us Tibetans that we have the full, entire path and practice incorporated into one person. And this person needs to be each of us ourselves."
So the Buddhism practiced in Bhutan comprises of the full, entire path. We are lucky to be born in a place where to embark on such a great journey is just a simple matter of making a decision and finding the right master. Yet the fear that one may not be able to stick to one's resolution pulls one back from embarking on such a journey. It is often said that to be a successful practitioner, you would have to have accumulated merit by being a good practitioner for several lifetimes before or have the enormous will power (like Jetsun Milarepa) to keep apparently-pleasurable distractions at bay. Maybe that is the reason why some monks marry and leave monastic life after many years being in it even though they are past 40 or 50.
5. ORIGIN OF TIBETAN BUDDHISM
No doubt it is a complete path, but how did Tibetan Buddhism begin?
During the second century AD, certain Buddhist scriptures arrived in Tibet during the reign of Thothori Nyantsen, the 28th king of Tibet. But it did not have much influence and the form was certainly not what we have today.
And also during the rule of Songtsen Gampo (604・50 AD), the thirty-third king of the Yarlung Dynasty of Tibet, one of his ministers Thonmi Sambhota is believed to have invented the Tibetan script and his Nepalese princess Bhrikuti and his Chinese princess Wencheng believed to have brought Buddhism to Tibet. These stories are included in such medieval romances as the Mani Kabum, and historiographies such as the Gyalrab selwai melong, but are said to be lacking concrete historical evidence.
The most important event in the advent of Buddhism in Tibet was the arrival of the great tantric mystic Guru Padmasambhava (or Guru Rinpochhe) in 774 AD from India at the invitation of King Trisong Detsen. the 38th King of Tibet, who ruled from 755 until 797 AD.
According to tradition, Padmasambhava was incarnated as an eight year old child appearing in a lotus blossom floating in Lake Dhanakosha, located in Swat in present-day Pakistan. He was an extra-ordinary person. His ability to memorize and comprehend esoteric texts in a single hearing established his reputation as a master above all others.
Later, transiting various heavens and hells, he developed miraculous powers. His fame reached Trisong Deutson whose kingdom was beset by evil deities. The king invited Padmasambhava to Tibet where he used his tantric powers to subdue the evil deities he encountered along the way.
In Tibet he founded the first monastery in the country Samye Gompa, initiated the first monks, and introduced the people to the practice of Tantric Buddhism.
Led by Vairotsana (or Berotsana), the great and unequalled Tibetan translator, many Buddhist texts were translated from the Sanskrit to Tibetan for the first time. Volumes of Kanjur and Tenjur we see stacked up in temples today were probably translated from Sanskrit at that time. Vairotsana's chief disciples were Yudra Ningpo, Sangtong Yeshe Lama, Pang Gen Sangye Gonpo, Jnana Kumara of Nyag and Lady Yeshe Dronma. Buddhism was brought into Bhutan by Guru Padmasambhava as well and arrived around the same time. In Bhutan he is associated with the famous Taktshang or "Tiger's Nest" monastery in Paro. He flew there from Tibet on the back of his consort, Yeshe Tsogyal, who he transformed into a flying tigress for the trip. Later he traveled to Bumthang to subdue a powerful deity at the invitation of the local king. Padmasambhava's body imprint can be found in the wall of a cave at Kurje Lhakhang today.
Tibetan Buddhism exerted a strong influence from the 11th century AD among the peoples of Central Asia, especially in Mongolia and Manchuria. And today, there are thousands of followers in Europe and America too.
No doubt it is a complete path, but how did Tibetan Buddhism begin?
During the second century AD, certain Buddhist scriptures arrived in Tibet during the reign of Thothori Nyantsen, the 28th king of Tibet. But it did not have much influence and the form was certainly not what we have today.
And also during the rule of Songtsen Gampo (604・50 AD), the thirty-third king of the Yarlung Dynasty of Tibet, one of his ministers Thonmi Sambhota is believed to have invented the Tibetan script and his Nepalese princess Bhrikuti and his Chinese princess Wencheng believed to have brought Buddhism to Tibet. These stories are included in such medieval romances as the Mani Kabum, and historiographies such as the Gyalrab selwai melong, but are said to be lacking concrete historical evidence.
The most important event in the advent of Buddhism in Tibet was the arrival of the great tantric mystic Guru Padmasambhava (or Guru Rinpochhe) in 774 AD from India at the invitation of King Trisong Detsen. the 38th King of Tibet, who ruled from 755 until 797 AD.
According to tradition, Padmasambhava was incarnated as an eight year old child appearing in a lotus blossom floating in Lake Dhanakosha, located in Swat in present-day Pakistan. He was an extra-ordinary person. His ability to memorize and comprehend esoteric texts in a single hearing established his reputation as a master above all others.
Later, transiting various heavens and hells, he developed miraculous powers. His fame reached Trisong Deutson whose kingdom was beset by evil deities. The king invited Padmasambhava to Tibet where he used his tantric powers to subdue the evil deities he encountered along the way.
In Tibet he founded the first monastery in the country Samye Gompa, initiated the first monks, and introduced the people to the practice of Tantric Buddhism.
Led by Vairotsana (or Berotsana), the great and unequalled Tibetan translator, many Buddhist texts were translated from the Sanskrit to Tibetan for the first time. Volumes of Kanjur and Tenjur we see stacked up in temples today were probably translated from Sanskrit at that time. Vairotsana's chief disciples were Yudra Ningpo, Sangtong Yeshe Lama, Pang Gen Sangye Gonpo, Jnana Kumara of Nyag and Lady Yeshe Dronma. Buddhism was brought into Bhutan by Guru Padmasambhava as well and arrived around the same time. In Bhutan he is associated with the famous Taktshang or "Tiger's Nest" monastery in Paro. He flew there from Tibet on the back of his consort, Yeshe Tsogyal, who he transformed into a flying tigress for the trip. Later he traveled to Bumthang to subdue a powerful deity at the invitation of the local king. Padmasambhava's body imprint can be found in the wall of a cave at Kurje Lhakhang today.
Tibetan Buddhism exerted a strong influence from the 11th century AD among the peoples of Central Asia, especially in Mongolia and Manchuria. And today, there are thousands of followers in Europe and America too.
6. SIGNIFICANCE OF RITUALS IN TIBETAN BUDDHISM
In common with Mahayana schools, Tibetan Buddhism believes in a Pantheon of Buddhas, bodhisattvas, and Dharmapala, also known as Dharma protectors.
Tantric practitioners make use of special rituals and objects to aid in their practice. They use certain hand gestures (mudras) and chant mantras. They may construct special cosmic diagrams known as mandalas which assist in inner spiritual development.
A lama may make use of a dorje, which represents method or compassion, along with a drilbu which represents wisdom. A ritual dagger or phurpa is symbolically used to kill demons, thus releasing them to a better rebirth.
Most of the rituals come from Tantric Buddhism. Laypersons gain merit by performing rituals such as food and flower offerings, water offerings, religious pilgrimages, chanting prayers or lighting butter lamps. Some rituals are conducted to appease the local deities or other harmful spirits. The person conducting such rituals and offerings pray that the merit accumulated by this conduct may benefit all sentient beings. Established over centuries by great masters as aids to spiritual development, such rituals are not without efficacy. The peace of mind that settles on you after you conduct one is immeasurable. Besides, such rituals not only foster closer relationship between the laity and clergy, but also make the practice more vibrant and tangible thus forming a part of our culture. There lies the value of such rituals.
In common with Mahayana schools, Tibetan Buddhism believes in a Pantheon of Buddhas, bodhisattvas, and Dharmapala, also known as Dharma protectors.
Tantric practitioners make use of special rituals and objects to aid in their practice. They use certain hand gestures (mudras) and chant mantras. They may construct special cosmic diagrams known as mandalas which assist in inner spiritual development.
A lama may make use of a dorje, which represents method or compassion, along with a drilbu which represents wisdom. A ritual dagger or phurpa is symbolically used to kill demons, thus releasing them to a better rebirth.
Most of the rituals come from Tantric Buddhism. Laypersons gain merit by performing rituals such as food and flower offerings, water offerings, religious pilgrimages, chanting prayers or lighting butter lamps. Some rituals are conducted to appease the local deities or other harmful spirits. The person conducting such rituals and offerings pray that the merit accumulated by this conduct may benefit all sentient beings. Established over centuries by great masters as aids to spiritual development, such rituals are not without efficacy. The peace of mind that settles on you after you conduct one is immeasurable. Besides, such rituals not only foster closer relationship between the laity and clergy, but also make the practice more vibrant and tangible thus forming a part of our culture. There lies the value of such rituals.
7. CONCLUSION
My article was an attempt to explain briefly some basics about the form of Buddhism that we practice in Bhutan, mostly historical, to quench the thirst of some enquiring mind. In that end, I hope it helped to answer some questions.
My limited understanding of the dharma does not render me competent enough to expound anything on the teachings. If I have misrepresented anything here, I beg your forgiveness. Please correct me.
There are opportunities for you to become a practitioner even as a layperson doing a govt. or private job. If you have an access to a learned and open monk or a Lama, it would be better to ask any doubts you have to them.
We should not be discouraged when we see trulkus, monks or Gomchhens engage in acts that seem to us to be unbecoming of them. It may be that we are too obscured to understand their actions properly. Or it may be their human weaknesses which they have not been able to overcome that lead them to act that way. However, the Dharma is always free from faults and our belief should never falter. Some of my friends find the rituals unnecessary and a waste. I believe that it has its place and worth as I have explained above. And its efficacy, established over centuries is not to be doubted. However, not engaging in rituals is not a problem at all if one follows the basic tenets of Buddhism such as the 'Gewachu' (ten virtues) and does not engage in 'Migewachu' (ten non virtues).
Simply understanding a very small portion of Buddha's message on suffering, impermanence and desires gives one an immense sense of serene happiness. Have you had such experience?
But Buddhism is not everybody's piece of cake. One needs to listen to the great masters, read, discuss with knowledgeable friends, reflect and meditate on it. It is so deep and profound that understanding or explaining it is not as easy as a faith-based monotheistic religion like Christianity.
Lastly, let us all remember what the Buddha said to his disciples before he passed into Nirvana: “All conditioned things are subject to dissolution. Strive on with diligence.”
My article was an attempt to explain briefly some basics about the form of Buddhism that we practice in Bhutan, mostly historical, to quench the thirst of some enquiring mind. In that end, I hope it helped to answer some questions.
My limited understanding of the dharma does not render me competent enough to expound anything on the teachings. If I have misrepresented anything here, I beg your forgiveness. Please correct me.
There are opportunities for you to become a practitioner even as a layperson doing a govt. or private job. If you have an access to a learned and open monk or a Lama, it would be better to ask any doubts you have to them.
We should not be discouraged when we see trulkus, monks or Gomchhens engage in acts that seem to us to be unbecoming of them. It may be that we are too obscured to understand their actions properly. Or it may be their human weaknesses which they have not been able to overcome that lead them to act that way. However, the Dharma is always free from faults and our belief should never falter. Some of my friends find the rituals unnecessary and a waste. I believe that it has its place and worth as I have explained above. And its efficacy, established over centuries is not to be doubted. However, not engaging in rituals is not a problem at all if one follows the basic tenets of Buddhism such as the 'Gewachu' (ten virtues) and does not engage in 'Migewachu' (ten non virtues).
Simply understanding a very small portion of Buddha's message on suffering, impermanence and desires gives one an immense sense of serene happiness. Have you had such experience?
But Buddhism is not everybody's piece of cake. One needs to listen to the great masters, read, discuss with knowledgeable friends, reflect and meditate on it. It is so deep and profound that understanding or explaining it is not as easy as a faith-based monotheistic religion like Christianity.
Lastly, let us all remember what the Buddha said to his disciples before he passed into Nirvana: “All conditioned things are subject to dissolution. Strive on with diligence.”
8. REFERENCES AND OTHER USEFUL LINKS
1. Buddhist Spirtuality, Edited by Takeuchi Yoshinori, Motilal Banarsidass Publishers, Delhi, 1994.
1. Buddhist Spirtuality, Edited by Takeuchi Yoshinori, Motilal Banarsidass Publishers, Delhi, 1994.
2. Gems of Buddhist Wisdom, Buddhist Missionary Society, Kuala Lumpur, 1996. (free book)
3. The Gift of Well Being-Joy, Sorrow and Renunciation on the Buddha’s way Ajahn Munindo, River Publications, UK. (free book)
4. A Short Commentary on Thirty-Seven Bodhisattva Practices, H.H the 14th Dalai Lama, Downloaded on 12 May 2006 from the website: http://www.berzinarchives.com/sutra/sutra_level_3/
short_commentary_37_bodhisattva_practices_2.html
5. English translation of Gyalse Laglen or the Thirty Seven Bodhisattva Practices, downloaded on 12 May 2006 from: http://www.garchen.net/resources/37practices.pdf
6. Tibetan Text of Gyalse Laglen, downloaded on 12 May 2006 from: http://lotsawahouse.org/sitebuildercontent/
sitebuilderfiles/37practicestib.pdf
7. About Vairotsana, downloaded on 12 May 2006 from: http://en.wikipedia.org/wiki/Vairotsana
8. About King Sontsen Gampo, downloaded on 12 May 2006 from: http://en.wikipedia.org/wiki/King_Songtsen_Gampo
9. About King Trisong Detsen, downloaded on 12 May 2006 from: http://en.wikipedia.org/wiki/King_Trisong_Deutsen
10. About Tibetan Buddhism, downloaded on 12 May 2006 from: http://en.wikipedia.org/wiki/Tibetan_Buddhism
11. About Guru Padmasambhava, downloaded on 12 May 2006 from: http://en.wikipedia.org/wiki/Padmasambhava
12. Buddhatnet: http://www.buddhanet.net/
13. Resources: http://buddhism.kalachakranet.org/resources/
14. The Six Perfections: http://tibetanbuddhism.hjem.wanadoo.dk/
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