How To Define A Buddhist? - talk by Lama Phuntsho

Today I will talk on the commonly asked question of how to define ourselves as Buddhists? Depending on different schools, there are different ways of definition. Generally let me explain what is needed to be a true Buddhist. If someone were to ask you this question of how you would define yourself as a Buddhist? The answer to which His Holiness always use is, as far as you have a good heart and you do not harm anymore, you are a true form Buddhist. This is of course a very general explanation.


Normally to be a Buddhist, one must take refuge in the Buddha, Dharma and Sangha. This is the gateway to become a Buddhist. At the same time, after taking refuge, it is very important to remember the 4 seal all the time. Taking refuge alone is not enough. The 4 seals are the compositive phenomena of impermanence, the second is the phenomena of sufferings or miserable, the third is the phenomena of emptiness and selfless and the last is Nirvana or peace. Once you have taken the refuge and become a Buddhist, remember these 4 seals.


Whether you are practicing Theravada, Mahayana or Vajrayana, 4 seals are the foundation to be a Buddhist and taking refuge alone is not enough. Also in Theravada, one has to understand the concept of emptiness without understanding and practicing on emptiness there is no way to achieve Nirvana. That is why it is called the Wisdom Realising Emptiness and this is the one that cuts the roots of Samsara. Without achieving the Wisdom Realising Emptiness, it is not possible to cut of roots of Samsara. To overcome the cyclic existence of Samsara, one must understand and practice and realized emptiness. All negativities have it’s own antidote. Desire has it’s own antidote, hatred has it’s own antidote and so is attachment. While compassion may be the antidote to hatred patience may not be the antidote to desire or attachment. It is important to practice and realize emptiness because it is the antidote to all negativities and which is why it is called a universal antidote. Once you practice and realized emptiness all negativities can be overcome. It cuts off the root of Samsara.


To be a true Buddhist one has to take refuge in the Buddha, Dharma, Sangha and always remember the 4 seals. If we talk about the contaminated phenomena of suffering, we often misunderstood how we deal with our daily thing and how we ignorantly engaged into it. Like a sword which is very sharp and long is laced with honey on top of the sharp blade. Because of our greed, craving, attachment and wanting we licked the honey on top of the sword, and because of the sweetness of the honey, we did not realise that our tonque is cutted by the sharp blade. Our attachment is so strong that we don’t feel it. It is due to our ignorance to have licked the honey on top of the sword. A lot of negativities are created like doing negative things, thinking negative thingsdue to our ignorance. The honey is our object of desire and the sword cutting is our own negative karma.


Emptiness is helping us to practice contentment and make use of our precious lives meaningfully. Like the great master, Shantideva says “Cur human body is like a ship. We have to make use of this good ship which we have right now to sail to the ocean of Samsara. We do not know if we could get this kind of good ship again. Since we have such a good and strong ship we have to make use of it to cross the ocean of Samsara to reach enlightenment. We have to make use of it, the reason behind is impermanence, because we will never know what will happen to our ship. It may breakdown, so every moment is precious moment. That is how the 4 seals is to be practiced and these are the basic understanding that we have to rely on. Be it Hinayana, Mahayana or Vajrayana, the higher it becomes only more are added on; but these are the foundation which cannot be escaped.


Question : Emptiness is so much talked about. It seems that it is such an important subject and is like an ultimatum to achieving enlightenment. My understanding of emptiness is like when no one is in the room, I would say that the room is empty. Can Lama Phuntsho enlighten me on the true meaning of emptiness.


Answer : Emptiness is in fact a very important factor of the practice. The easiest way to explain is to first understand the dependent origination. Everything exist because it exist by depending on others. Anything do not exist on it’s own is emptiness which means it is interdependent. This is a very brief and simple explaination but it is very difficult to go deeper into it.

[Note: This talk was given by Lama Phuntsho on 4 Oct 2009

The transcript has been prepared by Bro HP Lim]

The Three (3) Ingredients for a Complete Prayer - talk by Lama Phuntsho

When we do daily prayers or meditations or engaging into six perfections, one must include three things. i.e.

(1) Proper Motivation, (2) Proper Action, and (3) Proper Dedication.

Only then your prayers and any virtuous action is complete.




(1) Proper Motivation:

This depends on each individual. Normally divide into three different kinds of motivation. i.e.

A: Lower motivation.

One can generate motivation just aspiring to be able to be reborn into another fortunate rebirth so that one can continue our practice in our next life. Because if we fall into unfortunate rebirth like Hell, Hungry Ghost and Animal then we have no way to practice, but instead we have to suffer more and more. Practice of Dharma with this motivation is known as least motivation..

B: Medium Motivation.

Even if I am born in human rebirth or higher like Demi God, and God realm, I still have to face all kind of suffering, like, birth, aging sickness and death. These are the major suffering that I cannot escape from cyclic existence of samsara. Wherever I may be born I am forced to be born in Samsara by the force of my own negative karmic action. Therefore, I must come out of cyclic existence of Samsara and must achieve Nirvana or Self Realization, so that I don't have to be born with the force of my negative karmic action. Practice of Dharma with this motivation is known as Medium Motivation.

C: Highest Motivation.

Just achieving Nirvana or Self Realization for myself alone is not enough as all the mother sentient beings still remain in Samsara. I just cannot be a selfish Dharma practitioner. Therefore, I must practice Dharma to free all the mother sentient beings from their suffering and achieve ultimate happiness. Generate Bodhicitta or Mind

of Enlightenment for the welfare of all mother sentient beings and practice dharma with this motivation is known as Highest motivation.

This Highest Motivation had two divisions: Causal Perfection Vehicle and Resultant Tantric Vehicle.

In your Dharma practice if your motivation is any one of these three then your practice is considered true Dharma practice, though the first two Small/Least Motivation and Medium Motivation are for Hinayana Vehicle. If your concern of practicing Dharma is only for the achievement for this current life, then your practice is call Worldly Dharma. That means it is not true Dharma at all.

Therefore make sure when you generate motivation it must be at least any of these three but better still, strive with the Highest Motivation.



(2) Now the second part is Proper Action.

Here any Dharma practice like, recitation mantras, reading Dharma text, Meditation on any dharma topic, practicing in Six Perfection, doing any virtuous work, right action, and right speech, right thought. Any virtuous Actions are Proper Action.


(3) And finally Proper Dedication.

Right after finishing doing Proper Action one must dedicate properly. One can dedicate according to how one has generated one’s motivation at the beginning. Most of us fail in this part. We never do proper dedication. Most of our Merit is burned down before we dedicate by the 3 poisons of greed, hatred and ignorance in us. These delusions are the one who burn our Merit and create all kind of unwanted suffering. Therefore, immediately after finishing Dharma or Proper Action, one must dedicate immediately before those negative emotion arise. Without dedication would be like putting so much effort to obtain a drop of water and waste it by letting it drop onto dry sand. With proper dedication is like storing this very drop of water in the ocean, and it will remain there until the ocean dry.

Similarly in our practice of Dharma without proper dedication, the drop of merit we create will be burned by our own negative delusions. Therefore, we must pour the drop of Merit into the ocean of merit and the merit will remain until we achieve Buddhahood.

Otherwise, you may have doubt as to why you don't feel the difference in your Dharma practice. As we all know we try our best to do good actions. But we never feel the difference in our practice. Why? Simple answer is that we did not do our practice properly i.e. without all the 3 parts.

For some High Masters, we feel the energy and the power of their practice. Because their practice always complete with these three parts. That is why their merit is stored without damage or burn down by their fire of delusion. If we do the same then for sure we will feel the energy and finally achieve Buddhahood.

(This is an excerpts of a teaching given by Lama Phuntsho on 13 Sept 2009)

(This transcripts has been prepared, courtesy of Bro HP Lim)

A Glimpse into the life of His Eminence Khensur Jampa Yeshe Rinpoche. (Part 3 of 3)

(A former abbot of Gaden Shartse Monastery and Acharya degree holder of higher buddhist studies from Central Tibetan Institute of Higher Studies in Varanasi, India)

Life after Retirement as Abbot

In 1990, after completing his tenure, Rinpoche appealed to His Holiness to retire as abbot and to be allowed to go into remote solitary retreat for the rest of his life. His Holiness Dalai Lama, however, asked him to continue to live and give teachings at the monastery, while spending a portion of every day in a retreat of 13 Deity Yamantaka (a wrathful aspect of Buddha) for several years. Following the guidance of His Holiness, Rinpoche engaged in delivering Dharma discourse while doing his Yamantaka retreat. During the course of the retreat, he was diagnosed with diabetes and was hospitalized, and it took over a month of treatment at a city hospital before he could return to the monastery. Even in his hospital bed, he would meditate from early in the morning each day. He told his attendants to continue making his daily offerings on his shrine table at the monastery in order to continue with his daily sessions, as this was the only way he could adhere to the commitment of his retreat practice. Even with such obstacles, Rinpoche never gave up, and after a few years he was able to complete a 3-year retreat followed by a daily fire puja for over a month.

In 1993, while still in charge of education in the monastery, Rinpoche gave vast teachings on Abhisamayalamkara (Perfection of Wisdom) that had been originally transmitted by Maitreya to the Indian master, Asanga. This text is comprised of eight chapters and presents all paths of Mahayana and Theravadan practice. At Gaden Monastery a minimum of five years is required to complete the study of the Abhisamayalamkara. When Rinpoche gave the complete commentary on this topic to the entire Monastery it took more than a month.

Three years later, Rinpoche gave an extensive commentary on Uma Gongpa Rabsel, Je Tsongkhapa's Clarification Of The Supplement To The Middle Way that deals with the philosophy of emptiness. It was given at the request of Gaden Shartse Library's 4th Committee members. It took almost a month and was attended by over eleven hundred senior and junior monks. Afterwards, Rinpoche received a private audience with His Holiness the Dalai Lama. During the audience, His Holiness was very moved that Rinpoche had tirelessly given such a series of extensive commentarial teachings, such teachings being very auspicious for their long-term preservation, and thus the happiness of living beings. His Holiness then happily requested Rinpoche to teach Tsongkhapa's commentary to Abhisamayalamkara, Lekshed Sertreng (Golden Rosary Of Eloquence). This text is known for its older classical writing style and refutation of some of the assertions of great scholars prior to Je Tsongkhapa's time. Rinpoche accepted a request of Gaden Shartse Library's 4th Committee members to give the commentary on this work, and delivered it in 1997 to a gathering of about nine hundred lamas at Gaden Shartse Monastery.

Overseas Teaching Trips, Students & Setting up Dharma Centre outside India

Despite having an open invitation for many years from numerous Dharma students in Malaysia and Singapore, Rinpoche had never traveled. One of the leading spiritual mentors for over one thousand monastics, he was engaged up to seven hours weekday in conferring spiritual guidance on the hosts of students who flocked to him. Finally, in 1998, Rinpoche acquiesced to the earnest requests of students abroad, ensuring that his vast knowledge and practice of Buddhism would not be confined to Tibetan society.

Numerous overseas students had the opportunity to receive Rinpoche’s noble teachings and be inspired by his example to follow the path of Buddha. Rinpoche established Dharma centers in both Singapore and Malaysia with the blessings of His Holiness the Dalai Lama, Kyabje Lati Rinpoche, and himself, our most kind teacher, Venerable Khensur Jampa Yeshe Rinpoche.

In the winter of 1999, Rinpoche and a group of his students from the two overseas centers had the honor of receiving a private audience with His Holiness Dalai Lama in India. His Holiness expressed appreciation of Rinpoche's work, presenting two identical paintings of Shakyamuni Buddha for the two centers, where they have since become holy shrines. Cherishing the significance of these gifts, Rinpoche named both centers  "Sakyamuni Dharma Centre".

In 2004 Rinpoche was invited to various Buddhist Centers in Spain: Gaden Choling Center in Madrid and La Coruna; Amitabha Center in Malaga, Tamdin choling in Sevilla. These centers were founded by Venerable Geshe Tamdin Gyatso, who later became abbot of Gaden Shartse Monastery. He also delivered teachings at Casatel Tibet, Tibet House in Barcelona. Overall Rinpoche spent a few months giving teachings at those Dharma centers on both Sutra and Tantra. The audiences greatly enjoyed Rinpoche's remarkable teachings translated into Spanish, and their devotion was reaffirmed by his presence.

Rinpoche is now in his mid-70’s, and although he remains busy with his daily meditation practices, he continues to give classes to monastic scholars and acts as guardian, taking care of their monastic discipline and requisites. In the midst of his heavy schedule he also still finds the time and energy to teach at his centers in Malaysia and Singapore every year.

[Colophon: This biography is written by Geshe Lobsang Tsultrim Ngo-nang in the winter of 2004 in Dharamsala, India. Sincere acknowledgment owes to Rebecca Novick from TDL Center for her literarycontribution.]

ADMIN NOTE: For the purposes of ease of reading on the net, sub-headings had been added by SDC Facebook Fan Page administrator

A Glimpse into the life of His Eminence Khensur Jampa Yeshe Rinpoche. (Part 2 of 3)

(A former abbot of Gaden Shartse Monastery and Acharya degree holder of higher buddhist studies from Central Tibetan Institute of Higher Studies in Varanasi, India)


Life in India

After Communist China took over Tibet in 1959, Rinpoche was unable to complete his studies. In the aftermath of the invasion, millions of innocent Tibetans lost their lives, and almost all of the monasteries, holy shrines and statues were demolished. Amidst this brutal persecution, His Holiness the Dalai Lama and a following of 250,000 Tibetans were forced to escape into India, where they sought political asylum. Rinpoche also followed His Holiness into exile and has lived in India ever since.

Rinpoche and thousands of other monks were initially re-settled in the Tibetan monastic refugee camp in Buxa, located on India’s North-East border. Here, they were all challenged by the unfamiliar climate, the rough living conditions and poor nutrition. India’s heat and humidity contrasted sharply with the climate they had been used to in Tibet, and many great lamas became sick and died as a result. For over half a decade, Rinpoche struggled to survive in the camp and worked hard to complete his studies. During the later period in Buxa, he had several opportunities to perform retreats under the guidance of Kyabje Zong Dorjechang. He never chose to leave the Sangha (the spiritual community) in order to find a better place to live. Rather, he was completely dedicated to rekindling the flame of Buddha's teachings in exile so that they could be preserved and shared all over the world despite the Communists’ attempt to wipe them out.

In 1965, under the precious guidance of His Holiness the Dalai Lama, the Tibetan government-in-exile set up a teachers training program in the Indian hill station of Mussourie. His Holiness advised the handful of scholars in Buxa that the traditional study program needed to be reformed. Many great scholars from the Gelug, Nyingma, Sakya and Kagyud lineages were introduced to innovative methods of training and Rinpoche was selected as a senior scholar. The director of the teacher-training program was Kyabje Zong Rinpoche, one of Rinpoche's root gurus, from whom he sought many instructions on both Sutra and Tantra. During the program, Rinpoche met Khunu Lama Rinpoche. This lama had been born in India and was regarded as a great master of nonsectarian practice. Rinpoche trained in other fields of study with Khunu Lama, such as literature and grammar.

In 1966, after the completion of the Teacher Training Program, the Institute of Traditional Tibetan Buddhism in Buxa was transformed into a modern learning institution under the direction of His Holiness the Dalai Lama. Rinpoche was appointed as educational advisor and served there energetically until in 1968, again under the supreme leadership of His Holiness, he established the first Institute of Tibetan Higher Studies. The Institute attracted advanced scholars from all four lineages. Rinpoche studied there consistently for three years, and earned the Acharya Degree, or Masters Degree of Higher Buddhist Studies, which he received with highest honors.

At the beginning of 1971, His Holiness summoned all Master Degree holders to Dharamsala in North-West India, the seat of His Holiness’ office in exile. Nine geshes from both Tantric colleges of Gyutö and Gyümed, plus forty-nine scholars, participated in a fifteen-day-long examination on the Five Fields of Sutra Studies. Under the observation of His Holiness the Dalai Lama, Rinpoche was recognized as an outstanding

scholar, and finally had the privilege of a private audience with His Holiness. At the end of that same year, Rinpoche arrived in South India where he joined the convocation ceremony of Gaden, Sera, and Drepung monasteries, and was graciously conferred the title of Geshe Lharampa, Highest Masters Degree.

In 1972, he attended the Prayer Festival at Tsuklagkhang, the main cathedral in Dharamsala, and sat for his debate examination while His Holiness The Dalai Lama presided. Again, Rinpoche proved his proficiency in Buddhist dialectics by challenging his opponents with supreme confidence, and many scholars applauded his knowledge and humility.

After the examinations, Rinpoche received extensive teachings on Generation and Completion Stages of Highest Yoga Tantra practice from His Holiness The Dalai Lama. From Kyabje Ling Rinpoche, HisHoliness’ senior tutor, he received complete Guyasamaja initiation followed by teachings on the Generation Stage of Yamantaka Practice. Kyabje Trijang Rinpoche, His Holiness’ junior tutor, gave Rinpoche extensive teachings on the Six Yogas of Naropa. It took three months for Rinpoche to receive all these teachings from his root teachers. He recalls saying at the time, "Receiving these precious teachings far surpasses even receiving a vase filled with the seven precious jewels!"

The same year, His Holiness urged Rinpoche to enter Gyutö Tantric College, where he took the time to train in the study of Buddhist Tantra. He primarily focused his study on the Tantras of Guyasamaja, Chakrasamvara, and Yamantaka. He also completed training in Tantric rituals and mudras, or esoteric gestures. At the conclusion of this training, Rinpoche was required to be examined amidst a highly learned group, where he received great admiration and respect from many senior scholars for his profound wisdom.

Having completed his studies on the practice of the esoteric path of Buddhism, Rinpoche began research on a classical treatise of ancient Buddhist logic expounded by Aryadeva. Aryadeva was a successor of Arya Nagarjuna, the pioneer of the Madhyamika Prasangika school of thought. In the course of his research, Rinpoche wrote a few hundred page thesis on ancient Buddhist logic that is a valued academic tool that has been copyrighted by the Tibetan Institute of Higher Studies in Sarnath, Varanasi.

Start of Teaching Life & Appointment As Abbot

Rinpoche returned to his monastery in South India, where he began teaching students. While teaching, he engaged in a twelve-month retreat on Yamantaka, and thereafter was appointed disciplinarian at Gyutö Tantric College in northern India.

In 1977, he attended the complete teachings of His Holiness The Dalai Lama on Je Tsongkhapa's commentary on Madhyamika Philosophy at Drepung Monastery in South India, and in 1978, he went to Sera Monastery in Bylakuppe to receive His Holiness' commentary on Abhisamayalankara, primarily based on Je Tsongkhapa's text.

Around that time, Rinpoche received a number of invitations to teach in Western countries. Hedeclined the invitations, preferring to teach at the monastery. Lama Yeshe, Spiritual director of the Foundation for the Preservation of Mahayana Tradition, invited Rinpoche to the West on two separate occasions, but once again Rinpoche turned down the invitations believing it more important for him to teach at the monastic institutions in order to produce high scholars and practitioners for the sake of future generations.

He decided to settle in the monastery and continued to teach tirelessly, every day. Venerable Kyabje Lati Rinpoche had just retired from abbotship after rendering eight years of active service, and in the course of time, Rinpoche was appointed to the post of abbot of Gaden Shartse Monastery by His Holiness the Dalai Lama.

The appointment to abbot of a monastery by His Holiness would normally be regarded by a Tibetan monk as his greatest life achievement, but for Rinpoche it was a total nuisance. For several nights he had trouble sleeping, worrying about all the responsibilities expected of an abbot. He never thought himself capable of managing all the affairs and administration of a monastery since he had always lived a simple, low-profile life. For this reason, he sought to resign the position and to continue to live in solitude, giving teachings to the monks.

He went to see Venerable Kyabje Zong Rinpoche and explained to him that he was not worthy of the status of abbot and that there were others better suited to the post. He also approached former abbot, Kyabje Lati Rinpoche, and told him the same thing. Both of Rinpoche's teachers, however, gently urged him to assume the post and helped him to gain confidence in his abilities. With the blessings of both his masters, Rinpoche thought it over carefully, and after some time, he resolved to become the abbot of the monastery.

In 1984 Rinpoche was enthroned as abbot of Gaden Shartse Monastery, and wisely administered all the duties expected of him. As a leader, he served the monastic community with endearing love and respect. Although he had authority over both board members and staff, he would rather place himself at the bottom of the totem pole. During his tenure, Rinpoche emphasized ethical discipline and traditional education, and continued to be recognized as a model of pure ethical behavior. Almost the entire day, he is engaged in meditation or in giving pith instructions on the path of spiritual awakening. Those who have the opportunity to spend more time with him develop a sense of peace, as the mundane ego and emotions diminish in the presence of the ethical energy and wisdom of such a spiritually balanced person. Rinpoche is, without exaggeration, attributed with such qualities as a result of his spiritual mastery and sincerity.

He always pays great attention to Vinaya teachings and practice, and this, in turn, inspires the monks to implement the monastic code in their everyday life. All members of the monastery acknowledged his selfless service with great reverence and wished him a long tenure.

While abbot, Rinpoche played an important role as a dedicated teacher. One after another, classes poured into his small room. Every day except Monday (a day of rest), each class received an hour lesson, and Rinpoche regularly gave 6 to 7 hours of classes daily to different levels of students. Throughout his abbotship, he lived a very simple life with his room containing only a fan, a bed, a table, and Dharma texts.

One time, while he was teaching a class, Rinpoche became totally exhausted from the heat, but he wouldn’t acknowledge his condition nor stop to rest even for a short while. He became so weak that he got sick, and a few of his resident students took it upon themselves to cancel the next classes without his knowledge. After a few minutes, Rinpoche wanted to resume teaching, when he discovered that the rest of the day's program had been cancelled, he appeared to scold the resident students, for "It was an evil act to not allow someone to teach Dharma and others to listen." Rinpoche doesn't care about physical relaxation when there is Dharma activity to be done. For him, imparting the teachings is the essence of his life; without it the would be lost. He states that the reason he chose to live at the monastery was to deliver teachings to students; otherwise he had pledged to live in the mountains as a hermit. His root gurus had also told him that he should remain at the monastery to turn the wheel of Dharma for the younger generation who are the seeds of the future Buddhadharma. With courageous aspiration and fondness for his young students Rinpoche continued to remain in the monastic community.

(..to be continued)

[Colophon: This biography is written by Geshe Lobsang Tsultrim Ngo-nang in the winter of 2004 in Dharamsala, India. Sincere acknowledgment owes to Rebecca Novick from TDL Center for her literary contribution.]

ADMIN NOTE: For the purposes of ease of reading on the net, sub-headings had been added by SDC Facebook Fan Page administrator

A Glimpse into the life of His Eminence Khensur Jampa Yeshe Rinpoche. (Part 1 of 3)

(A former abbot of Gaden Shartse Monastery and Acharya degree holder of higher buddhist studies from Central Tibetan Institute of Higher Studies in Varanasi, India)

Rinpoche's Childhood

Khensur Jampa Yeshe Rinpoche was born in 1929, the cherished son of father, Kelsang Tsering, and mother, Tsering Yangzom, in the province of Kham, far to the east of the Tibetan capital of Lhasa. Tibetans customarily place high regard in the name, social status and qualities of the parents to whom an extraordinary child is born. The name, Kelsang Tsering, means good fortune and longevity, while Tsering Yangzom means longevity and collection of goodwill. Both parents had a deep inclination towards spiritual values. They were naturally warm-hearted, and were loved and respected by the people of their village

Recalling his early childhood, Rinpoche said, "When I was little, I wanted to pierce my ears because local myth held that someone with holes in their ears, would not take an unpleasant rebirth in their next lifetime! I was convinced and got my ears pierced! How silly ! Without proper knowledge of Dharma, we act ignorantly and fool ourselves!" This shows that, Rinpoche instinctively dreaded taking unfavorable rebirth in samsara even at a young age.

Education as a monk

When Rinpoche was twelve, he joined the Tsem Monastery, a local monastery that had been established by the great master, Jamyang Gaway Lodrö. Not long after, he was bestowed the precepts of a novice monk byVenerable Bakong Rinpoche who was a well-known lama at the time from Kham’s Nangsang region. At Tsem Monastery, he trained for five years, in ritual performance and memorized all the prayer books of the monastic curriculum.

In 1944, at the age of sixteen, the young lama made the bold decision to seek further education. With that goal in mind, he bid farewell to his beloved parents and family members and has never had the opportunity to return home to see them, since. In Tibet in those days, vehicles and modern roads were rare, traveling on foot from his home to Gaden Monastery in Central Tibet took about two months. The journey was difficult and dangerous because of the numerous robbers who were known to inhabit the route, but with a caravan of merchants and donkeys loaded with provisions, he set forth filled with enthusiasm. The greatGaden Monastery was established in the 14th century by Je Tsongkhapa who was prophesied to be an emanation of Manjushri. The monastery stands majestically on a hilltop, from all the vantage points at the base of the hill one can get a clear view of the monastery. It consists of twin colleges, Gaden Shartse and Gaden Jangtse. Each of the colleges has thousands of monks and shares the same curriculum although the syllabuses are different.

Joining Gaden Shartse Monastery

Rinpoche arrived at Gaden Monastery between the spring and summer of 1944. The following year, he participated in the great prayer festival of Mönlam Chenmo in Lhasa with all the monks from Sera, Drepung and Gaden monasteries. Two weeks later, when the festival was over, Rinpoche went before the precious statue of Buddha Shakyamuni in Lhasa, and made fervent prayers for success in his spiritual quest.

The statue, otherwise known as the Lhasa Jowo, is revered as the most holy object in Tibet. In the 7th century A.D., Princess Kong Jo of China married Chögyal Songtsen Gampo, the king of Tibet, and brought the statue with her as part of her dowry. The statue is said to have been created in India, and was once a holy shrine at the Bodhgaya temple. Later, an Indian king sent it as a gift to the Chinese emperor and now it is a principle shrine of worship in Tibet. Once Rinpoche was satisfied with the prayers he had made in the Lhasa Jowo's presence, he then went to Gaden Monastery, another two-day journey on foot.

The young lama was admitted to Gaden Shartse Monastery. The college of Gaden Shartse itself, consists of eleven different 'khangtsen' or houses. All of these are set up to provide shelter and guidance for newly arrived students. Each individual is enrolled in a particular house depending upon the region from which they come. Having been born in the Yara region of Kham, Rinpoche was taken in at Gaden’s

Phukhang Khangtsen.

With his basic needs provided for, Rinpoche started from the first level studying color, form and its functions. Three times a day: morning, daytime, and late evening, he participated in lively debate over perplexing questions drawn from the definitions and categories of colors and shapes. In this class, everything relating to color and shape is brought under detailed investigation. In the second, third, and fourth levels, basic Buddhist ideology is discussed in a similar way. During these years, the young monks debate energetically with one another. Although triumph may be celebrated with jokes over a loser's plight, it is never intended to be demeaning or patronizing. It is, rather, a way of opening new areas of discovery and experience for both debaters.

When Rinpoche was a teenager, many monks fell victim to an outbreak of plague. There was no effective means of treatment. In Phukang Khangtsen alone, more than 40 people lost their lives. Some had to flee to Lhasa or elsewhere, unfortunately, Rinpoche also became infected with this deadly disease. Bedridden, his health quickly deteriorated. His fellow-monks did not expect him to survive. In fact, they believed that he had died, and began to recite the last rites from Lama Chöpa, (Guru Puja). When the monks reached the verse at the middle of the recitation that reads:

"Through the force of having honored and appealed with devotion

To the Venerable Guru, holy, supreme field of merit,

Bless me Protector, root of all good and joy,

To be gladly cared for by you, yourself!"

Rinpoche suddenly arose from his bed. Everyone was spellbound with disbelief. People called him "Delok" meaning “someone who has returned from death”, but whether or not he had returned from the dead, his life was definitely resurrected. He had entered death’s passage and come back to consciousness and survived.

For seven years, from fourth to tenth level classes, Rinpoche memorized the entire root syllabus of the Five Great Fields of Buddhist study. He later took part in verbal examinations with other participants that were presided over by the abbot and elders, with a sea of monks also present to witness the power of his memory. Rinpoche was singled out several times by the abbot, and passed with flying colors along with other competent scholars, receiving awards for his talent and diligence. Many friends and well-wishers congratulated the young Lama. who gradually emerged to become renowned among the other students.

From tenth grade, the monastic curriculum includes three years of training in Madhayamika (Middle Way) philosophy. Following that, Abidharmakosha (Metaphysics) takes another two years and Vinaya (Monastic Code) a further two years after that. As he grew up, Rinpoche sought strict training and education under the great contemporary masters of his time such as Geshe Nawang Samten, Geshe Tsultrim Gyatso, Kheru Rinpoche Lobsang Chopel, Gen Lobsang Palden, Gen Chopel and Venerable Kyabje Lati Rinpoche.

Rinpoche has always been an obedient student, sincerely respectful of all his teachers, and he always showed friendly affection for his colleagues. His friendship is highly valued and a great source of inspiration to the people who have frequent contact with him.

In Tibet before the communist Chinese occupation, he studied up to Abidharmakosha (Metaphysics). As a brilliant student, he shared his knowledge, giving classes and training to junior students with kind words of inspiration. In 1947, at the age of nineteen, he received Bhikshu Vows of full ordination from Thadak Rinpoche who was then the regent of Tibet. In 1958, the earth-dog year, when His Holiness The Dalai Lama took part in the philosophical examinations at Gaden Monastery, there was an auspicious ceremony held with the entire of population of monks. During the ceremony, Rinpoche was fortunate to participate in the debate with His Holiness. The discussion was highly praised by the learned lamas, and His Holiness seemed uplifted by it as well. The following year, during the Great Prayer Festival, His Holiness sat for the actual examination on the Five Fields of Buddhist Studies. Monks from Gaden, Drepung, and Sera congregated together and witnessed the great knowledge that His Holiness had achieved through his training. Here again, Rinpoche had the opportunity to debate with His Holiness on the profound subject of the Middle Way among many learned observers. For Rinpoche, these were blessed moments of his spiritual life.

(..to be continued)

[Colophon: This biography is written by Geshe Lobsang Tsultrim Ngo-nang in the winter of 2004 in Dharamsala, India. Sincere acknowledgment owes to Rebecca Novick from TDL Center for her literary contribution.]

ADMIN NOTE: For the purposes of ease of reading on the net, sub-headings had been added by SDC Facebook Fan Page administrator

Meditation On Calm Abiding - talk given by Lama Phuntsho

In almost every religion, meditation is an important part of the practice. As such, today I will talk a little about calm abiding meditation. Even in the bodhisattva way of life, Shantideva said that the realising of meditative insight by constantly practicing calm abiding meditation is to help one to destroy all the mental afflictions or delusion. That is why for Buddhists even at the beginning level are always encouraged to practice calm abiding meditation. Of course, to practice calm abiding meditation one needs to have a conducive environment, like an isolated place and no sound distraction. Time is so degenerating that it may not be easy to have all the facilities for daily practice.


Calm abiding meditation is also practiced by non Buddhist. Buddhists have different ways of practice calm abiding meditation such as the Theravada way of practice the Mahayana way of practice and the Vajrayana way of practice. Generally in the Theravada way of practicing calm abiding meditation Buddha is often used as the object of meditation.


When we use Buddha as the object of meditation, we should not visualise the object to be too big or too small. Normally it is about an inch and it has to be brilliant, very bright and heavy. Always remember that when you meditate using Buddha or any meditative deity as the object of meditation, you are not supposed to visualise a flat image or a picture or any form in solid or liquid. You have to visualise it three dimensional, a celestial being, radiant and uncontaminated. Even when you visualise the image, even in a glimpse of your meditation, you have to feel the energy of blessing.


In normal circumstance we just look at the picture and we visualise as it is, which is not quite right. One should read first, view and understand the quality of the image or the object of meditation. When you carefully read the gesture of the one head with two arms sitting in the cross legged position it is different from what you just see in the picture. For beginners it may be difficult to see the quality, but when you concentrate to read and understand the quality of the image and visualise on it you will notice the difference.


Coming back to the calm abiding meditation, when you meditate, you should sit comfortably in the seven limb position and visualise the image of Buddha in front of you, about an inch in size, heavy radiant and emanating bright light. The distance of the object from you is about the length of your body and the height is at level of your forehead or a little higher in fine.


While meditating we often encounter the difficulties of having the object of meditation to stay and remain focused. The reason why we are unable to focus our mind and allow it to wander is because we do not know the full quality of our object of meditation. Once we know the quality of Buddha’s mind, the quality of his speech and the quality of his body, then we can bring out the whole quality of Buddha’s body, speech and mind. As you visualise and try to highlight those qualities your time will be absorbed into it by your concentration leaving no time for your mind to wander. Our mind wander because we do not fully know the qualities of the body, speech and mind of the object of meditation. Because of that we have to bring our mind back again and again.


Normally the greatest obstacles facing in our calm abiding meditation are two things. We get mental excitement for mental wandering or agitation and mental sinking. These are the two major obstacles apart from many minor things like we cannot remember, we forget easily or our mind take for granted that we know everything. The major obstacles are the mental wandering and mental sinking. Because of that our mind cannot stay focused. If we go to a formal practice, we will know that such things happen because at times it is due to our lack of merit to try to practice at different level. The gateway to meditation are the four practices.


Firstly, is the 100,000 prostration. This will help to purify the negativities of our body. Once we purify the negativities of our body, our body is then ready to meditate. Right now we cannot properly meditate because when we sit down, we have problems, such as back problem, knee problem and head problem. All these problem arise because of our lack of merit. So when we do the 100,000 prostration or any form of purification such as having done good work through our body, our body is purified and merits are accumulated.


Secondly, is the 100,000 Vajrasattva recitation. This will help to purify the negativities of our speech and will accumulate merits of our speech. The recitation of mantras and prayers will also purify the negativities plus accumulating merits of our speech.


Thirdly, is the Mandala offering. Mandala offering is also to accumulate merits and of course the refuge cames together with it. When we do prostration, we also take refuge.


So the 100,000 refuge, 100,000 prostration, 100,000 Mandala offering, 100,000 Vajrasattva recitation are four preliminary practices which are known as gateway to meditation. Once having been through this, one is ready with the body, speech and mind to help one to accumulate the amount of merits needed to focus.


The two major obstacles of calm abiding meditation are mental laxity, like we do not have enough merit, so we feel lazy and ended up snoring, not able to see the object of meditation in our mind. The second is mental wandering which normally happens, through hatred and desire which are the 2 occurrence causing mental excitement Hatred do not often happens but the obstacles of attachment and desire often cause our mind to wander.


The practice of contentment is therefore necessary to overcome attachment and desire. Be happy with what you have and less attachment. We have to be very mindful of these two obstacles when doing meditation.


Sit down and meditate on a one to one with the image of Buddha in front. The reason of meditating in calm abiding is to achieve the meditative insight by focusing your mind deeply at one point and over a long period of time you will gain the insight wisdom. This is of course if you have achieve a higher level but for ordinary level we call the insight. That insight or meditative insight can be used to overcome anything. Normally in higher practice it is used to overcome desire, hatred and especially impermanence. The wisdom realizing emptiness, or insight realising emptiness is a weapon to counter anything especially impermanence. The insight plus realising emptiness will overcome the root of samsara. A person having achieved such insight can easily focus anything and practice anywhere. The reason why Buddhist use the Buddha as object of meditation is because if one has no proper motivation, there is a great danger of misusing that insight.


You may have heard of a story in China or somewhere, a great meditator who did not use the image of Buddha as the object of meditation but instead something else like a stone or flower. After a long period of meditation be gained the insight. He was meditating under a tree and obviously there are birds flying around. Getting upset he looked at the bird. Because he had gained the insight and when he looked directly at the bird the bird got burnt. His focus is so concentrated and the power is so strong that it burns the bird. He had achieved the wisdom and misused it. If we do not have a proper object of meditation there is a danger of misusing it. For this reason, Buddhist use the higher beings as object of meditation or taking refuge so that there is no danger of being misused.


It is strictly used for the benefit of one self, then family, then friends, society and others. In order to bring happiness within oneself or others, it has to start from self. First you have to visualise yourself then slowly expand. In the tantric practice there are three different kinds of motivation in mind enlightenment. They are the shepherd mind enlightenment the captain mind enlightenment and the king mind enlightenment. Some of the bodhisattvas or practitioners practice like a shepherd mind enlightenment. Shepherd is the one looking after the sheep. Some practitioners practice like a shepherd, making sure that all the sheeps will reach a safe place first and they will follow to make sure no one is left behind. Some bodhisattvas or practitioners ensure that all sentient beings reach enlightenment first, then they will follow and such practice is called the shepherd mind of enlightenment. The second is the captain mind of enlightenment. Captain is the one sailing the ship or boat. He sails through the ocean of samsara together with his crew and together they reach the other shore safely. Some bodhisattvas practice to reach enlightenment together with all the sentient beings and this is called captain mind enlightenment. The third is called the king mind of enlightenment. The king is the ruler of a country. The only way to bring benefit to all the people is to become a king so that you can help anyone you want. Some practitioners practice that way by first getting out of samsara then help all sentient beings. They overcome all obstacles and achieve enlightenment then bring benefit to all sentient beings and helping them to reach enlightenment. Such practice is called the king mind of enlightenment.


Which of the tree methods of mind enlightenment do you think is higher or make sense? In Tibet, normally the king mind of enlightenment makes more sense. An example to explain why it is more sensible is, if both of us fell into a swamp, I am unable to help my friend out. If I do want to try, both of us will only sink further and die. Therefore it is better for me to get out of the swamp safely first. Once I am at a safe place, I will be able to help my friend out of the swamp.


If we want to bring peace and happiness to others, we have to transform ourselves into better persons first and show it to others. Similarly in meditation, first is one self then family, then friends, then society and environment. That is the way to expand in meditation. Meditation on calm abiding is to help us to focus and to realise the insight to overcome first one’s own mental affliction or delusion. Only when one self is purified, can one help others.


Let us meditate for a few minutes together.



(This Dharma Talk was given by Lama Phuntsho on 11th Oct 2009 at Sakyamuni Dharma Centre, PJ, Malaysia)
[Note:This teaching had been transcripts by Bro H P Lim]

今年8月30日- 圣尊达赖喇嘛将会在印度向东南亚信众开示传授佛法 （3天）

由于新加坡和马来西亚等东南亚的佛教徒祈愿，圣尊达赖喇嘛将会在今年8月30至9月1日在印度达兰萨拉向东南亚信众开示传授佛法。

这次的课题为寂天菩萨的《入菩萨行论》。

如果您有兴趣出席这佛法的开示，或者想得到跟多的资讯，敬请您去这次开示的东南亚团队代理的网站：

www.tibetanbc.org 

（从4月15日开始， 您可以在此网站注册参加这场开示。截止日期为7月31日）

如果您有其他的疑问，您可以发电邮至: teaching@tibetanbc.org

谢谢！

His Holiness the Dalai Lama Teaching for Students from South East Asia

Due to the popular response of the public, this year His Holiness the Dalai Lama will once again give a teaching to students from South Eat Asia. This year's topic is "Shantideva's A Guide to The Bodhisattva's Way of Life"


The details of the teachings are as follows:


Topic : "Shantideva's A Guide to The Bodhisattva's Way of Life"
Date : 30 Aug 2011 to 1 September 2011
Venue : McLeod Ganj, Upper Dharamsala, H.P. INDIA


We encourage all members and friends to attend this teaching and NOT to miss the great opportunity to receive teaching directly from His Holiness.

For more information and also to register for the teachings, please go to the website of the organiser located in Singapore  www.tibetanbc.org. (You can register online between 15 April 2011 - 31 July 2011). For more inquiry, you may also send email to them at teaching@tibetanbc.org

Thank you.

[VIDEO] Discussion on Debate in Monastery

An video taken in 2006, with Lama Phuntsho in it taking part in a discussion in USA

[VIDEO] How to Restring a Mala (Part 2)

Video Demonstration by Lama Phuntsho on "How to Restring a Mala" (Part 2)

[VIDEO] How to Restring a Mala (Part 1)

Video Demonstration by Lama Phuntsho on "How to Restring a Mala" (Part 1)

The Importance of A Guru (an article by Jampa Geltzen)

Our great root Guru Lama Je Tsongkapa said,

“All of a tree’s leaves, fruits and so on are the outcome of its roots. From the difficulty of gaining the optimum human rebirth to the unification of the No-More-Learner similarly derive exclusively from one’s devotion to a spiritual guru.”

The above line obviously is enough to tell us how important is a Guru to our practice.

Je Tsongkapa had also said when we study, but cannot retain the word, contemplate but do not understand, meditate, nothing develop, because we are oppressed by a thick layer of karmic obscuration. He had asked Manjushri what method he should strive to develop quick realization in his mind stream. Manjushri hold him to concentrate on a combination of petitioning his Guru, regarding his Guru as inseparable from his meditative deity, while working hard at his accumulation of merits and continue to internalize the meditation topics.

We have with us a very highly realized Guru and all we need to do is to learn and practice under his instruction. We do not need to, like some people I have come across, who likes going around shopping for Guru and making comparison of the power of each guru. Such actions are uncalled for and such people will never be able to achieve their aspirations and always living in darkness. We may attend teachings of other gurus to broaden our knowledge but remain devoted to our Guru with whom we take refuge in. it is in him, the one whose feet are firmly set upon the path in which we place our reliance for assistance of which we stand in need.

Bodhisattva Sadaspraradita said,“ we were to meet a Buddha we would think the Buddha is higher that the Guru”But sadaspraradita had met countless Buddha’s yet he searched for a Guru.

Buddha manifested his body for us, but we were not fortunate enough to receive Dharma teachings from him. We therefore need an enlightened body suited to our level of good fortune to teach us Dharma. Thus the victorious ones in the ten directions emanate themselves as Gurus for our sake. When we properly devote ourselves to the guru, the Buddhas know it and are pleased.


The essence of nectar Lamrim stated:

“When you properly rely On your spiritual guide you will soon Be liberated from cyclic existence

Like a mother seeing her child receive help All the victors are pleased To the depth of their hearts.”

Our Guru is a Tathagata, an emanation of the Tathagata Sakyamuni. While listening to his teachings, it is most important that we give the highest respect, listen very carefully, and absorb the essence of the teachings.The great scholar Nagarjuna had said,

“ If a person fell from the peak Of the king of mountains He would still fall even though he thought I shall not fall; 

If you receive beneficial teachings Through the kindness of the guru You will still be liberated Though you think ‘I shall not be’”

Our Guru is the one and only one that can help us to achieve our aspiration and nobody else. Our Guru is the most powerful object of one’s offering even more powerful than the Buddha’s and bodhisattvas. As it is said in the Lamrim

“Offering to a single pore of the Guru Gains merit superior to that from offering To Buddhas of the ten directions.”

When we rely on our Guru we will come closer to Buddhahood and can even reach the stage in one lifetime if his instructions are followed and through his kindness, the state of great bliss, or through his compassion the sphere of great bliss. If you are not properly devoted to the guru, you will not develop even the slightest realization into the stages of the path. No matter what practice you cultivate in.

~by Jampa Geltzen~

(As our continuing effort to create a place of sharing of thoughts and experience, we now published this article written by one of the more senior members of our centre, Jampa Geltzen. He has requested his refuge name be used as a respect to his Guru. This article was written just before the arrival of our Guru Khensur Rinpoche Jampa Yeshe at our centre in PJ, Malaysia, a few years back)

[editor's note: this article has been slightly edited to suit the medium which is being published.]

Jang Chog ("Liberation") Puja for Qing Ming (Chinese's All Soul Day) & For Tsunami Victim in Japan

[This is an information notice sent to all members, friends and families of the centre, from Bro Lai SK]

Dear Dhamma Friends,

Khensur Labrang will be holding a Jang chog (Liberation) Puja tomorrow (Tuesday 5 April 2011) in conjunction with Cheng Beng ("qing ming") for all the departed ancestors/relatives of members and supporters of Sakyamuni Dharma Centre.

The monks would also be dedicating prayers for the victims of Tsunami in Japan.


No contribution is required.

If You would like to include specific names, pls email to my colleague, Ms. Ooi <siauhua1001@gmail.com> , latest by noon tomorrow (5 April 2011). She will collate the names and email to Lama Chodrak at noon, local time.