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The Official Website of the Gaden Ngari Khangtsen at the Gaden Shartse Monastery
Exiled in Mundgod, India
GADEN NGARI MONASTERY
Wisdom and Happiness
U.S. Tour 2008-2009
Selection A: Rites and Rituals
1. Tentue Yultrue: Healing: Group, environment, on the basis of Vajravidharan.
“Beings whose organs have suffered, Lifespan exhausted or declined, beset by vicissitude, Abandoned by gods, hated by relatives, …
Under mutual strife, decline in wealth
Under fear, destitute, under evil days ‘and constellations…
These are washed away, and purified…”
(From the Vajravidharan Dharani, Kagyur: Tantras: Vol. ‘ma’, 16)
2. Dagjug: Self-generation of Vajra Bhairav.
Related to Manjushri. Originator: Mahasidha Lalita Vajra. Highest Yoga Tantra. Propagated in Tibet in 10th century by the translator Ra Lotsawa (b. 1017). Anecdote against all forms of death and obstacles in life. (Original source: Tengyur: Vols. ‘bhi’, ‘mi’. 45, 46)
3. Sacred Black Hat Dance
Originating with Lhalung Paldor (9th century), one of the twenty five chief disciples of Padmsabhava, the Zhanag or Sacred Black hat dance is a symbolic act. The dancer, usually a spiritual master, through appropriate techniques, takes on the mental attributes of a fully enlightened beings. And in this heightened state of awareness, execute steps and movements and gestures purifying the inner life of the viewers and their physical environment.
4. Kangso: Rite for the fulfillment of commitments
On the basis of Mahakala, the manifestation of Avaloketeswara in the form of Dharmapala or Protector of Righteousness. Brings the patron and practitioner closer to the concerned Dharmapala, and hence to enlightenment, by rejuvenating ethical, moral and interpersonal relationship lapses in one’s life. Removes obstacles and helps to succeed in rightful undertakings.
5. Choed: Cutting off. Dagzin Tsarchoed text
Source: The Prajnaparamita sutras, especially the Heart Sutra. Technique developed by Machig Labdron (1103-1201 A.D.). Helps to see the true nature of the world, and removing fear and misconceptions thereby, expedites progress in one’s spiritual life.
6. Trusol Rabne: Ritual bath and consecration. Trusoel
Offering Ritual Bath.
Common practice of all Tibetan Buddhist traditions. In the symbolic bath of trusol, the patron and practitioner in reality cleanses their own negativities, sicknesses and obstacles from life and ensures long term prosperity in one of the most effective Tibetan Buddhist rites.
7. Rab-ne, consecration (Sans.: Pratistha)
A practice common to Hinduism and Buddhism although the content is different. It is performed to sanctify the physical representations of the Buddha’s body, speech and mind by inviting the Buddha etc. into it. The ritual is also performed for inauguration or blessing of home etc. to ensure auspiciousness in all aspects of life.
Tibetan monastic debate. Based on reason and dialectics.
This life is one brief moment in the long cycle of life and death that continues till one breaks the bonds of a limited existence in Samsara and become Buddha. The mind trained in virtue, common sense and reason becomes the path for this great journey. With the words of the Buddha and dialectics as the twin tools of inquiry, Tibetan monastic debate sharpens the mind to look within oneself and the world without blinkers, and helps progress along the path without wasting time. It is action-packed, it is spiritual, and it is hilarious.
9. Yak Dance
10. Dedication Prayer
After every meaningful endeavor, a dedication is worthwhile. It preserves and multiplies the effect of the virtue. Let us relax, take stock of the program, and dedicate our merit and ours, towards the happiness of all sentient beings on this planet.
Selection B: Sand Mandalas
The mandala, in this context, is cross-section view of a tantric deity, its retinues, and their celestial environment. These, in their turn, are representation, in visual form, of the qualities that represent the highest evolution of the sentient being’s potential.
All four classes of Buddhist tantra employ the mandala technique to initiate the candidate into Buddhist tantra practice; it remains the focal point of the practitioner’s meditations; it becomes his or her universe when the practitioner awakens in full enlightenment. As such, simply viewing a standard mandala with a positive attitude can bring great benefit.
1. Thirteen-deity Vajra Bhairav.
2. Medicine Buddha.
3. Goddess Tara.
4. Bodhisattva Avaloketeswara.
Selection C: Empowerment and Initiations
Empowerment of a deity from a qualified spiritual master connects one to the source of that tantra, and opens one to the blessings of all the masters in that lineage. It authorizes one to engage in the practices of that deity and its affiliates. Initiations do the same, on a lesser scale. To view such a ritual with an open heart accrues great merit, removes obstacles from life, and sows the seed for connection with that teaching and practice. The program presents authentic segments of these initiatory rites.
1. Bhaisyagururaj or Medcine Buddha: Permissory Initiation
Effective, among others, for removing negative karmic imprints and the causes behind sicknesses and ailments.
(Original source: Kagyur, Tantras, vol. ‘ta’, 9, The Sutra on Bhaisyaguru Yogaraj)
2. Eleven-faced Avaloketweswara: Permissory Initiation
3. Four-armed Avaloketeswara: Permissory Initiation
Great stimulus for developing basic spiritual qualities of the Bodhisattva path such as love, sensitivity, compassion and courage for the sake of other sentient beings. (Original source of Avaloketeswara: Kagyur: Tantra: vol. ‘pa’, 13)
4. Sita Tara, Drolkar or White Goddess Tara
5. Twenty-one Taras: Permissory Initiation
Goddess Tara is the face of the enlightened activities (blessings) of all the Buddhas. For those with family, she is the source of prosperity and success in all enterprises and dealings.
While the White Tara is the premier female deity of health and longevity, Tara in her twenty-one manifestations separately represent all the major temporary and long-term blessings, protections, and benefits that are obtained by relating to her. (Original source: Praise of twenty-one Taras with its Benefits. Kagyur, Tantras, vol. ‘nga’, 4)
6. Sita Zambhal or White Zambhal: Permissory Initiation
A popular deity of wealth and prosperity, through sustained standard practice of White Zambhal the individual obtains whatever he or she supplicates for.
7. Simhanada Avaloketeswara or Cherezig Senghedra: Permissory Initiation
One of the most effective deities against all sicknesses, ailments and disturbances in life resulting from Naga or spirits of the water realm.
(Original source: Kagyur: Tantra: Vol. ‘pha’, 14)
8. Simhanada Vajrapani or Chagdor Dragpo Sumdril:
In Dragpo Sumdril, three deities – Vajrapani, the embodiment of the power of Buddhas and Hayagrihwa, antidote against all evil spirits of the upper, lower and intermediate regions that cause harm to sentient beings and Garuda, protector against health disorders from Nagas or serpent gods of the water realm – are embodied in the form of one wrathful deity especially for the wellbeing and protection of beings of the Kali yuga. The practice of Dragpo Sumdril is especially effective against those skin and nervous deceases of unexplained causes.
(Original source: Kagyur, Tantra: Vol. ‘pha’, 14, The Simhanada Tantra)
9. Amitayus Buddha: Life Empowerment.
Human life is extremely valuable, hard to obtain, filled with obstacles, and very fragile. By removing these obstacles and strengthening one’s lifespan, one can achieve both temporal and long term benefits. Life-enhancing empowerment through the close-lineage of the 11th century female Tibetan mystic Machig Labdron (1103-1201)..
10. Buddha Amitabha: Permissory Initiation.
The lord of the Western Paradise and true nature of the faculty of discriminating awareness, daily evocation and practice of Amitabh Buddha, among others, ensures rebirth in his realm after death. The practice is also helpful for practitioner of Phowa or transference of consciousness.
11. Manjushri: Permissory Initiation
Manjushri, in his peaceful aspect, is the embodiment of the wisdom of all Buddhas. Increases wisdom and intellect in all spheres of life. In his wrathful form, he is the antidote against all forms of death and decay. The Manjushrinamasanggeeth or ‘Reciting the Names of Manjushri,
the seminal source of the concept of Manjushri, is the very first text in the tantra section of the Tibetan Kagyur.
12. Vajrasattva: permissory initiation and meditation.
The very essence of purity and purification. Unwholesome acts, or sins, brings life in the lower realms of existence, unless they are confronted, acknowledged, and removed through purification. Vajrasattva practice is one of the most effective methods for this.
Essential especially for those who have received empowerments and/or initiations for the practice of tantra, and also for practitioners of other traditions of tantra practice whose success depends on a pure inner and outer life. The Hundred Syllables of Vajrasattva, authorized by this initiation, is portent in all these circumstances.
13. Setrab: Permissory Initiation
Originally an Indian Dharmapala, Setrab (se: rhinoceros hide, trab: armor) was brought to Tibet by the Tibetan saint-philosopher Loden Sherab (1059-1109) when he was returning from his studies in Kashmir, India.
Amitabha Buddha manifests in the form of protector, Setrab is known for protection against every kind of difficulty and obstacle in life. Invoking him ensures good health and success for dharma practitioners and communities.
Selection D: Remedies:
1. Divination and remedies.
2. Jhabtrue: Purification of body, speech and mind. Performed
individually or in groups. On the basis of Vajravidharan.
3. Jhed-drol: Release from occult effects. Individually.
4. Jhangwa: Purification for deceased. On the basis of medicine Buddha.
Performed collectively or individually.
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