FIND THE THREE GATEWAYS OF WISDOM
A wise King got a brave, skillful, bright and intelligent son. To perfect his son's knowledge and maturity, the King sent him to a wise ascetic. As a wise king, he knew that power and glory would not be the ultimate goal of any individual or that of anything else in the world. With talents and experience only, the maturity of self would be difficult to attain and be formed. The only way to comprehend lessons, someone should experience it in person with total comprehension in such a way that involves all of someone's body and soul potentials as well. Then, what will be achieved would be what should be achieved. It was this point where he made a conscious decision to send his son to the Ascetic, who had been the King's best friend. Having given brief but concise advice, he let his son go to meet the Ascetic.
In short, the Prince arrived at the Ascetic's place and finally met him, the Prince impatiently asked, "Give me an enlightenment for my Way of Life." Looking to the eyes of the Prince, the Ascetic answered him wisely, calmly, charismaticly and meaningfully: "My words will fade away like your foot prints on the sand". Then he continued, "I will give you a clue, along your Way of Life you will find 3 (Three) gates". " Read the words written on each of the three gates and follow what your heart tells you".
"Now leave!", the Ascetic disappeared and the Prince continued his journey. At first he felt somewhat hesitant, but soon he recalled what the Ascetic said and he proceeded, following what his heart guided him. Soon he found a Gate with some words written on it, saying "CHANGE THE WORLD".
"This is what I absolutely want" the Prince thought. "Since there are a lot of things I like and I dislike in the world."" I will change them to make it consistent to my wish," his heart told him confidently.
Just then he started his first struggle, changing the world. His ambitions, aspirations and strength helped his efforts to conquer the world to make it in agreement with his desires and wishes. He got a lot of excitements and contentments in his struggle, but he could not experience a peaceful feeling and felt restless. While he was successful in changing some, the others were against him and even remained unchanged. That was the reality he faced. However, the Prince kept struggling and never got discouraged. He even worked harder in his efforts.
Years went by. One day, unexpectedly, he met the Ascetic again.
"What have you learned from "your Way" so far?", the Ascetic asked.
"I learned a lot of how to separate things I can do with my power and things which are beyond my capacity, things that are dependent of me and things that are independent of me. ""I also learned which I can do and which I should leave as they are." the Prince answered confidently.
"Good....! Use your power within your capacity", "Do it appropriately and accordingly to what you can do". "Forget about those beyond your capacity, things you cannot change", and the Ascetic disappeared.
Soon after the Ascetic left, the Prince continued his journey enthousiasticly. Before too long, to his surprise he saw the Second Gate with words on it, saying "CHANGE YOUR FELLOWS ".
How happy he was. "This is what I do really want " He thought.
"It cannot be wrong, this is exactly what I have been looking for and becoming my dream for so long!". "People around me are the source of joy, contentment and happiness, but they are also source of suffering, misery, bitterness, confusions and frustration." "It cannot be wrong that my fellows have to be changed". "In fact, they must be changed". "It is not me that must be changed, but they must change and be changed."
Confronted by that fact, he tried to change all people he disliked, people who kept him busy, who bothered his life. He tried to change their characters and traits and remove their flaws. This became his second struggle so dynamic and complicated. This time the Prince was really busy with his fight and struggle of: "How to change his fellows". "They have to change". "Anyhow and anyway!". "My fellow must change and be changed!".
Years went by. One day, unexpectedly, he met the Ascetic again.
"Hey...., how are you doing...?", the Ascetic greeted.
"What did you learn this time?", the Asceting asked again.
"I learned, that They are neither the source of either my happiness nor my sorrow", "They are not the source of my success or even my failures either and they do not determine the maturity of myself and personality." They merely provide the opportunities for them to occur and become real. It is not them...but in fact...it is me ...me indeed." "It is me from which they are rooted". I am the root for everything and it is not them, my fellows!",
"Correct .... You're correct " said the Ascetic. "Actually, what they generate from you is in fact to introduce you to yourself". "It is because of them you have are introduced to yourself"."You become familiar with yourself because of your very fellows"
"Be grateful to those who make you feel content and happy and be grateful too to those who cause you sufferings, miseries, confusions, bitterness and frustrations. ". "Because it is through them, Life tells you what you need to master and the path you should take". And the Ascetic disappeared again.
Time went by and now the Prince arrived at the Third Gate with words on it saying, "CHANGE YOURSELF". "If it is me who is the source of the whole things, then it is from this point I should change and I must do it soon", he talked to himself. "This is what should be!."
He began his third struggle from that point. He tried to change his character, his traits, behaviors and habits to counter his imperfectness, to remove his shortcomings, to change things he did not like about himself and which were inconsistent with his ideal image. "He was simply determined to make every effort to totally change himself and never give up."
What happened? After several years, in the middle of his struggle to conquer himself, be became aware of something: "He felt that some were succesful, but some failed and hampered with obstacles." Meanwhile in the middle of his energy consuming and long lasting struggle, he met with the Ascetic again.
"Now, what did you learn?", the Ascetic asked.
"I learned that there are things I possess that may be improved and there are things that are simply unchangeable" the Prince replied.
"That's good " the Ascetic said.
"Yes, indeed." the Prince continued, "but I begin to feel tired to fight the world, to fight all the people and to fight myself. Isn't there the end of all these? ". "There was not any day off or even any second off for me...!""When can I feel composed?"" I think it is right..., I want to stop and terminate this struggle, I want to give up and I want to leave the whole things!" "It is too hard to experience and undergo all of them," the Prince looked a little blue and tired while saying it.
"Ha ha ha....That's your next lesson ," said the Ascetic with all his wisdom and tenderness. "But prior to that, ... turn your back around ... and see what you have reached so far ". And he disappeared.
The Prince did not immediately follow the Ascetic's advice since he was busy with something he was thinking and musing. But when he eventually turned his head back and looked to the path he previously took, he was surprised what he saw. A little bit vague but clear enough to read. Looking at the Third Gate from a distance, focusing his vision he saw a couple of words written on its back side saying "ACCEPT YOURSELF".
The Prince was startled since he did not notice that when he passed through the door. He shook and then nodded his head and said to himself: "It is true that when someone starts a struggle, he will be blind.""...it is his heart that is blind....and not his eyes!"
He became more surprised when he approached and looked around, especially at the ground around him. In front of his eyes, "spreaded on the ground, were all the things he had thrown away, his shortcomings, his flaws, his images, his fears, his anxieties, his worries, his hesitations, his frustrations and everything he had thought to remove from himself. "Everything is there!" Meanwhile he started to realize how to recognize them, to accept them and to love them just the way they are. He had no idea why it happened and existed, and he did not want to find out the answer!". Everything he accepted as they are and faithfully, and at the same time he learned to love himself and not to compare himself with others anymore, not to judge and reprimand himself. "The Prince could accept himself just they way he was".
While thinking and musing what he was experiencing, the Ascetic suddenly appeared in front of him. Being aware of his presence, he spontaneously said to the Ascetic.
"I learned that hating and denying parts of me means cursing and never making peace with myself". "I really learnt to accept my whole self, totally and unconditionally "."That is actually what I really am". "I accept my self just the way it is"
"Great, that's the First Gate of Wisdom," the Ascetic said. "Now, you may go back to the Second Gate ".
Did not want to wait, he rushed to the Second Gate, with words written in its back side, saying "ACCEPT YOUR FELLOWS ".
Again, he was surprised and amazed. To his surprise, He could see people around him clearly, "Those he had liked and loved and those he had hated."" Those who had been supportive to him and those who had been against him." "Those who had scorned him and those who had praised him" "Those who have been pro and con were completely there!"
But what surprised him, "This time he could not see their imperfections and their flaws anymore", things that previously "made him feel uncomfortable, embarassed, inappropriate and disagreeing,Things that previously "did not wanted to listen to and trust and even insulted him." "And therefore they did not need to be accepted, listened, respected, taken into consideration." "They previously always represented themselves in front of people and thought that they could do no wrong."Things he made every efforts to change"."It's strange...Why could not he see any imperfectness, shortcomings, and flaws in them this time?"That was what he asked himself.
Shortly after that the Ascetic came to him. "This would be your time to confirm and establish something in your heart" he talked to himself. Then he said, "I learnt...!", "Learning to make peace with myself. "by making peace with myself, I will have nothing to be blamed on others, there will be nothing to be feared from them"."There is no reason, even the most trivial one, that I can use to blame others". "Deep, sincere love has tremendous influence and energy on self and everything else "."I learnt to accept and love them just the way they are".
"That's the Second Gate of Wisdom " the Ascetic said, "Now, go back to the First Gate ".
What happened to the Prince this time? Arriving at the back side of the "First Gate" he saw a saying written on it "ACCEPT THE WORLD"
"How strange " the Prince said to himself "Why didn't I see it?" I passed it before, didn't I?!" He looked around and became speechless. He was even intrigued to observe the things thoroughly and carefully. "Right...!", he said to himself "Right... this is exactly the world I passed and recognized!" He looked around and recognized the world he had tried to conquer and change before.
Now... this time.... he was spellbound and amazed..., "How bright and beautiful it is". "It is really enjoyable and made him feel comfortable". "How perfect it is with Its harmony and perfection". But this is exactly the same world. The world that did not change and was just the same as the one he passed!" Is it the world or is it the perspective of world that has changed?". "..., or is it me who has changed?".
After enjoying those things, then the Prince met the Ascetic again, and the Ascetic asked, "What did you learn this time?". With a happy smile on his face, the Prince answered,
"I learnt that actually the world is the reflection of my soul." and my-Soul does not see the world but sees itself in the world.".
"When my soul is happy, the world becomes enjoyable and makes me happy."
"When my soul is gloomy, the world becomes gloomy and me blue as well."
"When my soul is disturbed and tangled, the world seems to be disturbing and tangling".
"When my soul is free and liberated, the world seems to be free and liberated as well".
"I realize ... that actually the world itself is neither enjoyable, happy, sad, gloomy, tangling, free, liberated nor calm". "It 'EXISTS' ..., that's all". The world becomes positive or negative depends on the meaning we give it according to the faith and the beliefs we have.
It is not the world that bothers me but the ideas and my images about the world as I see. Any people who fill it and whatever they are, the world would remain the same, I would be ready to accept them just the way they are. I learnt to accept it, without judging or put some value on it, really accepting it as it is, unconditionally.
"That's correct ...., that is the Third Gate of Wisdom ." The Ascetic said. "Now you have made peace with yourself, with your fellows and the world where you live and make a living" and "Be grateful of what has not happened, of what is happening, and what will happen to you", "Enjoy all. " and the Ascetic disappeared.
The Prince felt across his body and blood a cooling wave of peace, tranquility and happiness flowing into every single cell and cavity in him. Nothing bothered his mind and heart. He got a feeling of silence and peace. He did not look but he did see, he did not listen but he did hear, he did not sense but he did feel, he did not sniff but he did smell, he uncovered nothing but things were revealed to him, he protected nothing but he was protected, he prepared nothing but he was provided with everything, he needed nothing but everything was available abundantly. Everything was there and all was up to him. The prince disappeared as the Ascetic did. He was present but he was not there, he was not present but he was there. Wisdom is there and it is always present as a discreet wisdom. Everything is there and in abundance.
Is it true that the keys are:
"The key to change and to improve oneself to make him/her happy, cool hearted and cool minded, is at least: "LOVE oneself SINCERELY and UNCONDITIONALLY", "The key to change the people around oneself is to LOVE them SINCERELY and UNCONDITIONALLY", "The key to change the world where one lives and makes a living is to LOVE the whole things in the world SINCERELY and UNCONDITIONALLY".
He he he he he...... "'It is not True that the Keys' are what have been concluded above!". Then what? Find them by yourself..... afterall it has been explained, hasn't it? Don't make them merely as knowledge and something to remember by heart!" Or even say: "Oh, I have already read it.' Nothing is imprinted in your heart!" "Will you let the trace be printed in your mind ,in your head?". "Hi hi hi hi hi....." It would not only be a new 'Mental block" but a "Mental Black Out."
One thing may be necessary to introduce (Cokronagoro, May-2007): ""Give your whole heart to The Creator of the Universe (Jagad yang gumelar ini), and be grateful to the Creator who has opened the Way and provides all of the blessings for you". "Start with love from the deepest part of your heart and take a positive look to the future of things". "The future will be determined by the present based on what the past time was for the future.".
Nojomtien, Sattahip, Thayland
20 May 2008
(Cokronagoro)
2008/10/24
Find The Three Gateways Of Wisdom
FIND THE THREE GATEWAYS OF WISDOM
A wise King got a brave, skillful, bright and intelligent son. To perfect his son's knowledge and maturity, the King sent him to a wise ascetic. As a wise king, he knew that power and glory would not be the ultimate goal of any individual or that of anything else in the world. With talents and experience only, the maturity of self would be difficult to attain and be formed. The only way to comprehend lessons, someone should experience it in person with total comprehension in such a way that involves all of someone's body and soul potentials as well. Then, what will be achieved would be what should be achieved. It was this point where he made a conscious decision to send his son to the Ascetic, who had been the King's best friend. Having given brief but concise advice, he let his son go to meet the Ascetic.
In short, the Prince arrived at the Ascetic's place and finally met him, the Prince impatiently asked, "Give me an enlightenment for my Way of Life." Looking to the eyes of the Prince, the Ascetic answered him wisely, calmly, charismaticly and meaningfully: "My words will fade away like your foot prints on the sand". Then he continued, "I will give you a clue, along your Way of Life you will find 3 (Three) gates". " Read the words written on each of the three gates and follow what your heart tells you".
"Now leave!", the Ascetic disappeared and the Prince continued his journey. At first he felt somewhat hesitant, but soon he recalled what the Ascetic said and he proceeded, following what his heart guided him. Soon he found a Gate with some words written on it, saying "CHANGE THE WORLD".
"This is what I absolutely want" the Prince thought. "Since there are a lot of things I like and I dislike in the world."" I will change them to make it consistent to my wish," his heart told him confidently.
Just then he started his first struggle, changing the world. His ambitions, aspirations and strength helped his efforts to conquer the world to make it in agreement with his desires and wishes. He got a lot of excitements and contentments in his struggle, but he could not experience a peaceful feeling and felt restless. While he was successful in changing some, the others were against him and even remained unchanged. That was the reality he faced. However, the Prince kept struggling and never got discouraged. He even worked harder in his efforts.
Years went by. One day, unexpectedly, he met the Ascetic again.
"What have you learned from "your Way" so far?", the Ascetic asked.
"I learned a lot of how to separate things I can do with my power and things which are beyond my capacity, things that are dependent of me and things that are independent of me. ""I also learned which I can do and which I should leave as they are." the Prince answered confidently.
"Good....! Use your power within your capacity", "Do it appropriately and accordingly to what you can do". "Forget about those beyond your capacity, things you cannot change", and the Ascetic disappeared.
Soon after the Ascetic left, the Prince continued his journey enthousiasticly. Before too long, to his surprise he saw the Second Gate with words on it, saying "CHANGE YOUR FELLOWS ".
How happy he was. "This is what I do really want " He thought.
"It cannot be wrong, this is exactly what I have been looking for and becoming my dream for so long!". "People around me are the source of joy, contentment and happiness, but they are also source of suffering, misery, bitterness, confusions and frustration." "It cannot be wrong that my fellows have to be changed". "In fact, they must be changed". "It is not me that must be changed, but they must change and be changed."
Confronted by that fact, he tried to change all people he disliked, people who kept him busy, who bothered his life. He tried to change their characters and traits and remove their flaws. This became his second struggle so dynamic and complicated. This time the Prince was really busy with his fight and struggle of: "How to change his fellows". "They have to change". "Anyhow and anyway!". "My fellow must change and be changed!".
Years went by. One day, unexpectedly, he met the Ascetic again.
"Hey...., how are you doing...?", the Ascetic greeted.
"What did you learn this time?", the Asceting asked again.
"I learned, that They are neither the source of either my happiness nor my sorrow", "They are not the source of my success or even my failures either and they do not determine the maturity of myself and personality." They merely provide the opportunities for them to occur and become real. It is not them...but in fact...it is me ...me indeed." "It is me from which they are rooted". I am the root for everything and it is not them, my fellows!",
"Correct .... You're correct " said the Ascetic. "Actually, what they generate from you is in fact to introduce you to yourself". "It is because of them you have are introduced to yourself"."You become familiar with yourself because of your very fellows"
"Be grateful to those who make you feel content and happy and be grateful too to those who cause you sufferings, miseries, confusions, bitterness and frustrations. ". "Because it is through them, Life tells you what you need to master and the path you should take". And the Ascetic disappeared again.
Time went by and now the Prince arrived at the Third Gate with words on it saying, "CHANGE YOURSELF". "If it is me who is the source of the whole things, then it is from this point I should change and I must do it soon", he talked to himself. "This is what should be!."
He began his third struggle from that point. He tried to change his character, his traits, behaviors and habits to counter his imperfectness, to remove his shortcomings, to change things he did not like about himself and which were inconsistent with his ideal image. "He was simply determined to make every effort to totally change himself and never give up."
What happened? After several years, in the middle of his struggle to conquer himself, be became aware of something: "He felt that some were succesful, but some failed and hampered with obstacles." Meanwhile in the middle of his energy consuming and long lasting struggle, he met with the Ascetic again.
"Now, what did you learn?", the Ascetic asked.
"I learned that there are things I possess that may be improved and there are things that are simply unchangeable" the Prince replied.
"That's good " the Ascetic said.
"Yes, indeed." the Prince continued, "but I begin to feel tired to fight the world, to fight all the people and to fight myself. Isn't there the end of all these? ". "There was not any day off or even any second off for me...!""When can I feel composed?"" I think it is right..., I want to stop and terminate this struggle, I want to give up and I want to leave the whole things!" "It is too hard to experience and undergo all of them," the Prince looked a little blue and tired while saying it.
"Ha ha ha....That's your next lesson ," said the Ascetic with all his wisdom and tenderness. "But prior to that, ... turn your back around ... and see what you have reached so far ". And he disappeared.
The Prince did not immediately follow the Ascetic's advice since he was busy with something he was thinking and musing. But when he eventually turned his head back and looked to the path he previously took, he was surprised what he saw. A little bit vague but clear enough to read. Looking at the Third Gate from a distance, focusing his vision he saw a couple of words written on its back side saying "ACCEPT YOURSELF".
The Prince was startled since he did not notice that when he passed through the door. He shook and then nodded his head and said to himself: "It is true that when someone starts a struggle, he will be blind.""...it is his heart that is blind....and not his eyes!"
He became more surprised when he approached and looked around, especially at the ground around him. In front of his eyes, "spreaded on the ground, were all the things he had thrown away, his shortcomings, his flaws, his images, his fears, his anxieties, his worries, his hesitations, his frustrations and everything he had thought to remove from himself. "Everything is there!" Meanwhile he started to realize how to recognize them, to accept them and to love them just the way they are. He had no idea why it happened and existed, and he did not want to find out the answer!". Everything he accepted as they are and faithfully, and at the same time he learned to love himself and not to compare himself with others anymore, not to judge and reprimand himself. "The Prince could accept himself just they way he was".
While thinking and musing what he was experiencing, the Ascetic suddenly appeared in front of him. Being aware of his presence, he spontaneously said to the Ascetic.
"I learned that hating and denying parts of me means cursing and never making peace with myself". "I really learnt to accept my whole self, totally and unconditionally "."That is actually what I really am". "I accept my self just the way it is"
"Great, that's the First Gate of Wisdom," the Ascetic said. "Now, you may go back to the Second Gate ".
Did not want to wait, he rushed to the Second Gate, with words written in its back side, saying "ACCEPT YOUR FELLOWS ".
Again, he was surprised and amazed. To his surprise, He could see people around him clearly, "Those he had liked and loved and those he had hated."" Those who had been supportive to him and those who had been against him." "Those who had scorned him and those who had praised him" "Those who have been pro and con were completely there!"
But what surprised him, "This time he could not see their imperfections and their flaws anymore", things that previously "made him feel uncomfortable, embarassed, inappropriate and disagreeing,Things that previously "did not wanted to listen to and trust and even insulted him." "And therefore they did not need to be accepted, listened, respected, taken into consideration." "They previously always represented themselves in front of people and thought that they could do no wrong."Things he made every efforts to change"."It's strange...Why could not he see any imperfectness, shortcomings, and flaws in them this time?"That was what he asked himself.
Shortly after that the Ascetic came to him. "This would be your time to confirm and establish something in your heart" he talked to himself. Then he said, "I learnt...!", "Learning to make peace with myself. "by making peace with myself, I will have nothing to be blamed on others, there will be nothing to be feared from them"."There is no reason, even the most trivial one, that I can use to blame others". "Deep, sincere love has tremendous influence and energy on self and everything else "."I learnt to accept and love them just the way they are".
"That's the Second Gate of Wisdom " the Ascetic said, "Now, go back to the First Gate ".
What happened to the Prince this time? Arriving at the back side of the "First Gate" he saw a saying written on it "ACCEPT THE WORLD"
"How strange " the Prince said to himself "Why didn't I see it?" I passed it before, didn't I?!" He looked around and became speechless. He was even intrigued to observe the things thoroughly and carefully. "Right...!", he said to himself "Right... this is exactly the world I passed and recognized!" He looked around and recognized the world he had tried to conquer and change before.
Now... this time.... he was spellbound and amazed..., "How bright and beautiful it is". "It is really enjoyable and made him feel comfortable". "How perfect it is with Its harmony and perfection". But this is exactly the same world. The world that did not change and was just the same as the one he passed!" Is it the world or is it the perspective of world that has changed?". "..., or is it me who has changed?".
After enjoying those things, then the Prince met the Ascetic again, and the Ascetic asked, "What did you learn this time?". With a happy smile on his face, the Prince answered,
"I learnt that actually the world is the reflection of my soul." and my-Soul does not see the world but sees itself in the world.".
"When my soul is happy, the world becomes enjoyable and makes me happy."
"When my soul is gloomy, the world becomes gloomy and me blue as well."
"When my soul is disturbed and tangled, the world seems to be disturbing and tangling".
"When my soul is free and liberated, the world seems to be free and liberated as well".
"I realize ... that actually the world itself is neither enjoyable, happy, sad, gloomy, tangling, free, liberated nor calm". "It 'EXISTS' ..., that's all". The world becomes positive or negative depends on the meaning we give it according to the faith and the beliefs we have.
It is not the world that bothers me but the ideas and my images about the world as I see. Any people who fill it and whatever they are, the world would remain the same, I would be ready to accept them just the way they are. I learnt to accept it, without judging or put some value on it, really accepting it as it is, unconditionally.
"That's correct ...., that is the Third Gate of Wisdom ." The Ascetic said. "Now you have made peace with yourself, with your fellows and the world where you live and make a living" and "Be grateful of what has not happened, of what is happening, and what will happen to you", "Enjoy all. " and the Ascetic disappeared.
The Prince felt across his body and blood a cooling wave of peace, tranquility and happiness flowing into every single cell and cavity in him. Nothing bothered his mind and heart. He got a feeling of silence and peace. He did not look but he did see, he did not listen but he did hear, he did not sense but he did feel, he did not sniff but he did smell, he uncovered nothing but things were revealed to him, he protected nothing but he was protected, he prepared nothing but he was provided with everything, he needed nothing but everything was available abundantly. Everything was there and all was up to him. The prince disappeared as the Ascetic did. He was present but he was not there, he was not present but he was there. Wisdom is there and it is always present as a discreet wisdom. Everything is there and in abundance.
Is it true that the keys are:
"The key to change and to improve oneself to make him/her happy, cool hearted and cool minded, is at least: "LOVE oneself SINCERELY and UNCONDITIONALLY", "The key to change the people around oneself is to LOVE them SINCERELY and UNCONDITIONALLY", "The key to change the world where one lives and makes a living is to LOVE the whole things in the world SINCERELY and UNCONDITIONALLY".
He he he he he...... "'It is not True that the Keys' are what have been concluded above!". Then what? Find them by yourself..... afterall it has been explained, hasn't it? Don't make them merely as knowledge and something to remember by heart!" Or even say: "Oh, I have already read it.' Nothing is imprinted in your heart!" "Will you let the trace be printed in your mind ,in your head?". "Hi hi hi hi hi....." It would not only be a new 'Mental block" but a "Mental Black Out."
One thing may be necessary to introduce (Cokronagoro, May-2007): ""Give your whole heart to The Creator of the Universe (Jagad yang gumelar ini), and be grateful to the Creator who has opened the Way and provides all of the blessings for you". "Start with love from the deepest part of your heart and take a positive look to the future of things". "The future will be determined by the present based on what the past time was for the future.".
Nojomtien, Sattahip, Thayland
20 May 2008
(Cokronagoro)
2008/10/23
TIbet's Environment & Economy
Tibet's Environment
With an average elevation of 14,000 feet, Tibet is literally the highest nation on earth. Five of Asia's great rivers including the Indus, Mekong and Brahmaputra have their headwaters in Tibet, nearly half the world's population lives downstream from Tibet. Tibet's high plains, forests and mountains form a unique ecosystem on the planet and are home to an array of rare wildlife, including the snow leopard, blue sheep and Tibetan wild ass. This ecosystem and many of its species are now endangered.
Tibet's Economy
The Tibetan economy consists of subsistence agriculture, or the growing of enough food to live off of. There is very little arable land available and the main crops grown are barley, wheat, buckwheat, rye, potatoes and assorted fruits and vegetables. Livestock are also raised, mainly in the Tibetan Plateau, among them are sheep, cattle, goals, camels, yaks and horses. The industry that brings in the most income is that of handicrafts & Medical products. These include Tibetan hats,Ornaments, jewelry (silver and gold), wooden items, clothing, thangkha paintings,quilts, fabrics carpets, Caterpillers and herbel plants. Another important revenue generator is tourism, with tourists most staying in Lhasa or going to Xigaze and other Historical Tibetan provinces- Amdo & Kham.
Tibetan Astro & Acience
An Introduction To Tibetan Astro& Science
Tibetan Astro. Science is the ancient art of calculation and interpretation of celestial phenomena. We classify Astro. Science into two categories: Elemental Astrology (Byung-rtsis) and Astronomy (Kar-rtsis), and have drawn from the teachings of neighboring countries such as India, China, Persia and Greece in synthesis with the tenets of Buddhism to create a uniquely Tibetan system.
Elemental Astrology
Byung-rtsis or Elemental Astrology has been strongly influenced by the Chinese system of Elemental Astrology since the time of Tibet's first king, gNya-khTri-bsten-Po (2nd century B.C.). The practitioners of Tibet's ancient Bon religion had acknowledged the five elements many years earlier, and used a system of astrological prediction and divination which was similar to shamanism with its techniques of black and white magic and animal sacrifice. The Bon doctrines were presented in a detailed system of categories and sub-categories, two of which were Astrology and Medicine. The advent of Buddhism into Tibet in the 4th century A.D. also brought advances in the study of Astro. Science.
Tibetan astrologers observe the five elements of Wood, Fire, Earth, Metal and Water, twelve animal signs, and nine magic square numbers (sMewa). From China comes the principle of the eight Parkha. or trigrams, which are arranged in a circle around the sMewa within the astrological chart. One's life may be influenced by the planets and' their movement, one's past karma, or by beneficent or malevolent spirits. The spirits are classified into nine categories, represented by the nine numbers inside the sMewa; although the numbers change position within the square each year, one's birth sMewa will always remain constant. Each Parkha likewise symbolises a spirit or a deity; the eight Parkhas also move around the chart from year to year and their relationships to each other are said to be like a family, with positions of mother, father, eldest son and daughter, nephews and nieces. The Chinese principles of yin and yang find expression in the Parkhas and their concept of the Sky as the father and the Earth as the mother, and the ancient Chinese consulted the Parkhas on every subject from life prediction to military strategy.
The Tibetan Astrologer will examine the eight Parkhas, the nine sMewas, the 12 animals, and the five elements in conjunction with the individual's year, month, day and time of birth to construct a prediction about any of the four categories of life. The most important of these is Srog, or life energy, followed by Lus, health condition; Wangthang, financial situation; and rLungtha, or success. One's horoscope will feature observations and forecasts for each of the four categories. Where he notices an imbalance of energy in any of the four, he will recommend an antidote to offset negative influences or to prevent them in the future. Antidotes vary; one may be instructed to perform puja or to give alms, and more serious cases may require a ritual known as gto. In an effort to placate or deceive evil spirits, the practitioner may prescribe this ancient technique, which was first practiced in the Bon tradition. A doll is fashioned in effigy of the patient and is offered to the spirits in case of illness; before construction of important buildings, a small replica may be built and the evil spirits enticed to inhabit it. Gto is only practiced in the most desperate cases and in life-threatening situations.
The astrologer may also use Elemental Astrology in constructing a birth horoscope, a marriage computability chart, yearly predictions (skag rstis), medical calculations and death calculations. Since the 2nd century B.C., Elemental Astrology was in wide use, and it remained close to the Bon tradition for hundreds of years. During the 7th century A.D., the king's fifth wife, a Chinese princess and an accomplished astrologer, brought many books on Elemental Astrology and medicine from China. Thus the Bon and Buddhist astrological principles were influenced by Chinese classical Elemental Astrology, as well as by astrological principles from several neighboring countries such as India and even Persia and Greece.
The eighth century A.D. saw the development of astrology and astronomy reach its peak, and is referred to as the "Golden Age" because every field of learning such as Dharma, Astro. Science and Medicine enjoyed its highest patronage and development. Many Dharma texts were translated into Tibetan at that time, and it is the high standards set by the scholars of that century that still inspire us at the Tibetan
Medical and Astro. Institute today. The 10th century A.D. saw a decline in Tibetan power and influence, due to weak leadership; but by the seventeenth century, Tibet, under the benevolent direction of the fifth Dalai Lama, Ngawang Lobsang Gyatsho, rose to its earlier glory and an official system of Astro. Science was established. This system was handed down to his regent Desi Sangyay rGyatso, compiled into a folio, and remains in use today.
Tibetan Astronomical System
The Sri Kalachakra Tantra is the basis of our astronomical system. First translated into Tibetan from Sanskrit in 1027 A.D.(Fire/Rabbit Year), this text has made it possible for us to construct our annual almanac and calendar. The Kalachakra Tantra, one of the highest expressions of the Buddhist philosophy, contains three chapters. The first chapter, or External Kalachakra, focuses on the creation of the universe, its cosmology, the movements of the planets and stars, the five elements, and chronological studies. The second chapter is the Internal Kalachakra, which concentrates on the chakras or energy centers of the body, its energy channels, and the effect that external forces such as planets and stars have on bodily organs. The third and final chapter the Alternative Kalachakra, is most important to meditation, yoga practice, empowerment teachings, taking of initiation, and visualisation of one's own personal deity (yidam).
The external Kalachakra explains that the Sun's movement through each of the astrological houses constitutes one year. Aries, the third month in the Tibetan Calendar, is also the first month in the Kalachakra New Year. In contrast to many other spiritual philosophies which may be based in legend, the Kalachakra system explains many phenomena in realistic terms in much the same way as modern astronomical science. For example, the eclipse of the Sun is explained by both modern astronomy and the Kalachakra system as the phenomenon of the Moon's path passing between the Sun and the Earth, whereas the Hindu Vedas attribute the eclipse to Rahu, the shadowy planet, swallowing the moon.
The principles shown in the Kalachakra Tantra also led to the creation of the Tibetan Annual Almanac, with which we can determine the precise day-to-day Position of stars, planets and signs of the zodiac. The first Almanac was prepared in the tsur luk tradition as founded by the third Karmapa Rangjung Dorjee, and the Tibetan Medical and Astro. Institute continues to publish a traditional Almanac each year according to the more advanced phug lug system.
The lunar-based Tibetan Calendar is different from both the Indian and Western calendars in significant ways. The first difference noticed by the Western observer is that our year has only 360 days, as well as skip-days (tsi chad-pa) or extra days (tsi Ihag-pa). To Buddhists and Hindus, the full moon and the new moon should fall exactly on the 15th and 30th days of the month; in addition, the lunar day is only 23.59 hours long as opposed to the 24-hour solar day. Each year has an animal and one of the five elements designated to it; 1995 is the Wood/Pig year and 1996 will be a Fire/Mouse year-. A sixty-year cycle is thereby created, and the Tibetans believe that at twelve-year intervals in the individual's life one will experience loss, difficulty and suffering; each twelfth year is termed an "obstacle year.
Tibetan and Indian astronomy share a conception of the planets, the stars, the constellations and the houses of the zodiac. The Tibetan and Indian systems recognise five planets (Mars, Mercury, Jupiter, Venus and Saturn) and twelve houses. The three outer planets are not recognised by Tibetan astrologers, as they don't appear in the Kalachakra Tantra; in addition, Tibetan astrologers believe that they are too far from the earth to exert a noticeable influence. The Sun, the Moon, Rahu and Ketu are believed to govern one's vital energy and energy channels, although they are not considered planets by Western astrologers.
The nomads and farmers of ancient Tibet used astronomy to study weather conditions and the positions of the stars, planets and constellations, and passed their knowledge down to later generations orally as there was no written language in Tibet at the time. To determine weather patterns and planting times and locations, they made lunar calculations and paid special attention to the Scorpio Mouse (Lag-so Korka) and the constellation sMen-du's (Pleiades) position in relation to the moon during the 15th night of the tenth month of the Tibetan year. This important calculation, the Nyadu Tagpa, made it possible to forecast the next year's fortune for the entire country.The North Star took on special significance to the early sky-watchers who termed it the "Stable Star of the North" Some nomads in the northern part of Tibet still believe that if they lose an animal they only have to locate the North Star and ask it to keep the animal for the night; the next day, they will easily be able to find it.
by Professor Jampa G. DagthonTranslated by Jhampa Kalsang
Tibetan Medicine
In Tibet the Medicine Buddha is revered as the source of the healing arts for it is through him that the teachings embodied in the Four Medical Tantras, the basis of Tibetan medicine, came into being.The Buddhist view holds that everything within the universe is in a constant state of flux, that all phenomena are characterized by impermanence, and that their only permanent feature is impermanence. It is this very impermanence of creation that causes every being, at one stage or another, to suffer.The Buddha traced the root cause of all suffering to Ignorance, which obscures our mind from understanding the Reality of Phenomena. This gives rise to the "three poisons" of attachment, hatred and delusion. According to the Four Tantras, the fundamental cause of every disease is to be found in these three poisonous delusions which give rise to imbalances in three humors of Bad-kan, Loong and Tripa (phlegm, wind and bile). Along with these, the four contributing circumstances of time, spirits, food and behavior cause the humors to increase and decrease. The imbalance then spreads over the skin, increases in the flesh, moves along the vessels, meets the bones and descends upon the solid and hollow organs.Treatment of disease and the maintenance of health are therefore primarily a matter of bringing the various elements of the body back into balance and this is accomplished through four progressive types of treatment. The first two involve changes in the type of food we eat and behavior we engage in. Only when these prove ineffective is the physician advised to prescribe medicine and only when this also fails is he or she to resort to external forms of treatment such as cauterization and the like. However, none of these types of treatment will have a lasting effect unless they are accompanied by spiritual transformation. If ignorance and its associated delusions remain festering inside, sooner or later they will give rise to disease and the recurring miseries of cyclic existence. Thus Buddhas such as Shakyamuni and the Lapis Healing Master are referred to as great physicians because they have the compassion, wisdom and skillful means to diagnose and treat the root delusions underlying all mental and physical malaise.Tibetan medicine is a science, art and philosophy that provides a holistic approach to healthcare. Tibetan medical theory states that everything in the universe is made up of the five proto-elements sa (earth), chu (water), me (fire), rLung (wind) and nam-kha (space). Although the five proto-elements are responsible for the formation of each tissue cell of the body, each element has a specific influence: sa exerts a greater influence over the formation of muscle cells, bones, the nose and the sense of smell; chu is responsible for the formation of blood, body fluids, tongue and the sense of taste; me is responsible for body temperature, complexion, the eyes and the sense of sight; rLung is responsible for breathing, skin and the sense of touch and nam-kha is responsible for body cavities, the ears and the sense of hearing
Tibetan Muslim
Tibet had pockets of Muslims entrenched within its borders although there is no documentary evidence on how Muslims first came to settle there. In fact, information on Tibetan Muslims in general itself is scarce. But the existence of Tibet appears to be known to the Muslim world from the earliest period of recorded history. Arab historians like Yaqut Hamawi, Ibn Khaldun and Tabari mention Tibet in their writings. In fact, Yaqut Hamawihas, in his book Muajumal Buldan (encyclopaedia of countries), refers to Tibet in three different ways Tabbat, Tibet and Tubbet.
During the reign of Umar bin Abdul Aziz (717-720) of the Persian Empire, it is believed that a delegation from Tibet and China requested him to send Islamic missionaries to their countries. Caliph Umar is said to have sent Salah bin Abdullah Hanafi to Tibet. The Abbasid rulers of Baghdad also maintained re1ations with Tibet in the eighth and the ninth centuries.
Kashmir and Eastern Turkestan were the nearest Islamic regions bordering Tibet. It is said that Muslim migrants from Kashmir and Ladakh areas first entered Tibet around 12th century. Gradually, marriages and social interaction led to an increase in the population until a sizable community came up around Lhasa, Tibet's capital. There was no large-scale conversion to Islam though. Thomas Arnold, in his book, The Preaching of Islam, published in the early part of this century says, "Islam has also been carried into Tibet proper by Kashmiri merchants. Settlements of such merchants are to be found in all the chief cities of Tibet: they marry Tibetan women, who often adopt the religion of their husbands..."
Tibetan Muslims trace their origin from immigrants from four main regions: China, Kashmir, Ladakh and Nepal. Islamic influence in Tibet also came from Persia and Turkestan.
Muslims are known as Khache among Tibetans. This appear to be because the earliest Muslim settlers to Tibet were from Kashmir which was known as Khache Yul to Tibetans.
The arrival of Muslims was followed by the construction of mosques in different parts of Tibet. There were four mosques in Lhasa, two in Shigatse and one in Tsethang. In recent years, one mosque in Lhasa has been renovated, with Tibetan Muslims from India sending religious inscriptions to it for use. Tibetan Muslims were mainly concentrated around the mosques that they constructed. These mosques were maintained well and were the centres of Muslim social life in Tibet.
Tibetan Muslims led a reasonably free life in a Buddhist environment. In fact, during the time of the fifth Dalai Lama, Tibetan Muslims received the following special privileges:
i) They were permitted to settle their affairs independently, according to the Shariat Laws. The government permitted the Muslim community to elect a five-man committee, known as 'Ponj' who looked after their interest. From among the Ponj, a leader - known as Mia to Muslims and Kbache Gopa - (Muslim headman) among non-Muslims - was elected. ii) Tibetan Muslims were free to set up commercial enterprises and were exempted from taxation. iii) Tibetan Muslims were also exempted from implementing the 'no meat rule' when such a restriction was imposed in Tibet every year during a holy Buddhist month. Muslims were also exempted from removing their caps to Buddhist priests during a period in a year when the priests held sway over the town. Muslims were also granted the Mina Dronbo (invitation to different communities) status to commemorate the assumption of spiritual and temporal authority by the fifth Dalai Lama.
In addition, Muslims had their own burial place. There were two cemeteries around Lhasa: one at Gyanda Linka about 12 km from Lhasa town and the other at Kygasha about 15 km away. A portion of Gyanda Linka was turned into a garden and this became the place where the Muslim community organised their major functions. Gyanda Linka is said to contain unmarked graves believed to be those of foreigners who came to preach Islam to Tibet. Kygasha was mainly used by Muslims of Chinese origin.
Tibetan Muslims confined themselves mainly to trade and commerce. Hardly any of them indulged in fanning. As the community grew, Madrasas (primary schools) were set up in which children were taught about Islam, the Koran and the method of offering namaz (prayers). Urdu language was also part of the curriculum. There were two such Madrasas in Lhasa and one in Shigatse.
After finishing their stuthes in these Madrasas, students were sent to India to join Islamic institutes of higher learning such as Darul-U1oom in Deoband, Nadwatul-U1ema in Lucknow and Jamia Millia Islamia in New Delhi. The annual report of Darul-U1oom for the year 1875 mention the presence of two foreign students there: a Burmese and a Tibetan. Jamia Millia Islamia received its first batch of Tibetan students in 1945.
In those days, transportation within Tibet was a problem. Students were sent along with Muslim merchants making their annuals trip to India. This took months as they had walk or ride on yaks for most of the way. Therefore, once the students got admitted to institution in India, they usually did not return to Tibet until the completion of a stage of their education.
Quite a few Tibetan Muslims have successfully completed their stuthes in India, with many being well versed in Arabic, Urdu and Persian. The most famous among them could be Faidhullah who undertook the ambitious task of translating into Tibetan Gulestan and Boastan, Persian poetry of Sheik Sadi. Faidhullah's is well known among Tibetans for his popular book aphorism Khache Phalu (few words of advices from a Muslim). Even today, Tibetans continue to quote from his book, (an English translation of Khache Phaluh as been done by Dr. Dawa Norbu and published by the Library of Tibetan Works & Archives).
Tibetan Muslims were able to preserve their community's identity while at the same time absorbing their traditional Tibetan social and cultural traditions. They elected a Ponj committee to look after their affairs. The Tibetan government approved the formation of this committee and gave it a free hand to undertake its activities and to decide on matters concerning the Tibetan Muslim community. Tibetan Muslims have also made significant contribution to Tibetan culture, particularly in the field of music. Nangma, a popular c1assica1 music of Tibet, is said to have been brought to Tibet by Tibetan Muslims. In fact, the very term Nangma is believed to be a corruption of the Urdu word Naghma meaning song. These high-pitched tilting songs, developed in Tibet around the turn of the Century, were a craze in Lhasa with musical hits by Acha Izzat, Bhai Akbar-la and Oulam Mehdi on the lips of almost everyone.
By Masood ButtTibetan BulletinJanuary - February 1994
The Bonpo's Tradition
Tibet's oldest spiritual tradition is Bön. According to Bönpo accounts, eighteen enlightened teachers will appear in this aeon and Tönpa Shenrab, the founder of the Bön religion, is the enlightened teacher of this age. He is said to have been born in the mythical land of Olmo Lung Ring, whose location remains something of a mystery. The land is traditionally described as dominated by Mount Yung-drung Gu-tzeg (Edifice of Nine Swastikas), which many identify as Mount Kailash in western Tibet. Due to the sacredness of Olmo Lung Ring and the mountain, both the counter-clockwise swastika and the number nine are of great significance in the Bön religion.
It is believed that Tönpa Shenrab first studied the Bön doctrine in heaven, at the end of which he pledged at the feet of the god of compassion, Shenla Okar, to guide the people of this world. Accordingly, at the age of thirty one he renounced the world and took up a life of austerity, spreading the doctrine in order to help the beings immersed in an ocean of misery and suffering. In his effort to spread the doctrine, he arrived in Tibet, in the region of Mount Kailash, which is known as the land of Zhang Zhung, historically the principal seat of Bön culture and doctrine. Accounts of Tönpa Shenrab's life are to be found in three major sources; mDo-'dus, gZer-migand gZi-brjid. The first two are believed to be Treasure texts (gTer-ma) discovered according to Bön history in the tenth or eleventh century. The third belongs to the whispered lineage (sNyan-brgyud) transmitted amongst adepts.
The doctrines taught by Tonpa Shenrab are generally classified into two types, first, The Four Portals and One Treasury (sGo-bzhi mDzod-lizga): the White Water (Chabdkar) doctrine dealing with esoteric matters; the Black Water (Chab-nag)doctrine concerning narratives, magic, funeral rites and ransom rituals; the Land of Phan ('Phanyul) doctrine which contains monastic rules and philosophical expositions; the Divine Guide (dPon-gasa) doctrine containing exclusively the great perfection teachings; and finally, the Treasury (mTho-thog) which comprises the essential aspects of all the four portals.
The second classification, the Nine Ways of Bön (Bön theg-pa rim-dgu) is as follows: the Way of Prediction (Phyva-gshen Theg-pa), which describes sortilege, astrology, ritual and prognostication; the Way of the Visual World (sNang-shen theg-pa), which explains the psychophysical universe; the Way of Illusion ('Phrul-gshen theg-pa), which gives details of the rites for the dispersing adverse forces; the Way of Existence (Srid-gshen theg-pa), which explains funeral and death rituals; the Way of a Lay Follower (dGe-bsnyen theg-pa), which contains the ten principles for wholesome activity; the Way of a Monk, (Drnag-srnng theg-pa), in which the monastic rules and regulations are laid out; the Way of Primordial Sound (Adkar theg-pa), which explains the integration of an exalted practitioner into the mandala of highest enlightenment; the Way of Primordial Shen, (Ye-gshen theg-pa), which explains the guidelines for seeking a true tantric master and the spiritual commitments that binds a disciple to his tantric master; and, finally, the Way of Supreme Doctrine (Bla-med theg-pa), which discusses only the doctrine of great perfection.
The nine ways are further synthesised into three: the first four as the Causal Ways (rGyui-theg-pa), the second four as the Resultant Ways ('Brns-bu'i-theg-pa) and the ninth as the Unsurpassable Way or the Way of Great Completion (Khyad-par chen-po'i-theg-pa or rDzogs-chen). These are contained in the Bön canon comprising more than two hundred volumes classified under four sections: the sutras (mDa), the perfection of wisdom teachings ('Bum), the tantras (rGyud) and knowledge (mDzod). Besides these, the canon deals with other subjects such as rituals, arts and crafts, logic, medicine, poetry and narrative. It is interesting to note that the Knowledge (mDzod) section concerning cosmology and cosmogony is quite unique to Bön, though there is scholarly speculation that it has a strong affinity with certain Nyingma doctrines.
History has it that with the increasing royal patronage of Buddhism, Bön was discouraged, and faced persecution and banishment. Practically nothing is known about Bön during the period from the eighth to the early eleventh centuries. However, with the relentless devotion and endeavour of sincere followers such as Drenpa Namkha (9th century), Shenchen Kunga (10th century) and many others the Bön, Tibet's indigenous religion, was rescued from oblivion and re-established itself alongside Buddhism in Tibet. Since the eleventh century, with the founding of monasteries such as Yeru Ensakha, Kyikhar Rishing, Zangri and later Menri and Yungdrung Ling in Central Tibet; and Nangleg Gon, Khyunglung Ngulkar and others, more than three hundred Bön monasteries had been established in Tibet prior to Chinese occupation. Of these, Menri and Yungdrung monasteries were the major monastic universities for the study and practice of Bön doctrines. A reassessment of Bön took place in the nine-teenth century at the hands of Sharza Tashi Gyeltsen, a Bön master whose collected writings comprising eighteen volumes gave the tradition new impetus. His follower Kagya Khyungtrul Jigmey Namkha trained many disciples learned in not only the Bön religion, but in all the Tibetan sciences. However, with the Chinese invasion of Tibet, like the other spiritual traditions, Bön also faced irreparable loss.
2008/10/22
Tibetan Buddhism
Tibetan BuddhismTradition has it that Tibet is the land of Avalokiteshvara, the Bodhisattva of compassion, and the Tibetan people are his descendants. They trace their ancestry to the copulation of an ape, an emanation of Avalokiteshvara, and an ogress, an emanation of the goddess Tara, whose progeny gave birth to the Tibetan people in the Yarlung valley.
The early Tibetan nation was without a ruler until 127 B.C.E., when according to legend an Indian king named Rupati fled over the Himalayas after his defeat in Mahabharata war and reached the Yarlung valley. There, he was enthroned as their king by twelve wise Bön priests, who, believing that he had descended from heaven gave him the name Nyatri Tsenpo. From this time, the Tibetans evolved a distinct but simple civilization founded on the idea of the inter. dependence of man and nature. In the pre-Buddhist period Tibet's indigenous religion and culture was Bon, a fragment of which, though radically transformed through its contact with Buddhism, is still preserved among Tibetan communities in exile.
Buddhism became Tibet's state religion only later. Introduced for the first time in 173 C.E., during the reign of King Lha Thothori Nyantsen, it was gradually assimilated, disseminated and finally integrated into the Tibetan way of life due initially to the efforts of the religious kings. King Song Tsen Gampo took control of the kingdom at the age of thirteen and built Rasa Trulnang Tsuglag Kbang and Ramoche Tsuglag Khang two temples in Lhasa. He sent his minister Thonmi Sambhota to India to learn Sanskrit and writing, and as a result a Tibetan script was then modelled one of those current in India. He invited Acharya Kumara and Brahmin Shankara from India and the Nepalese Acharya Shilmanju, who began the propagation and translation of the Buddha's teachings. Although there was neither conspicuous nor extensive study of Buddhist doctrine, the king himself gave instructions to many fortunate people, mostly concerning the teachings of the Arya Avalokiteshvara.
During the reign of King Trisong Deutsen, Buddhism was spread with great zeal after he had invited the Abbot Shantarakshita and Acharya Padmasambhava to Tibet. The task of translating Buddha's teachings was carried out with great vigour and enthusiasm. It is said that altogether one hundred and eight Indian scholars were engaged with Tibetan translators in the work of translating Buddhist literature into Tibetan. They also took part in establishing monasteries.
After three generations, the religious king Tri Ralpachen issued a decree that every monk should be supported by seven households. At the same time thousands of temples were constructed. He also invited many more Indian masters such as the Acharyas Jinamitra, Surendrabodhi and Danashila, who with the Tibetan translators Yeshede and others revised and standardised the earlier translations according to a revised terminology. In this way the Buddha's teachings were increasingly being propagated throughout Tibet. Unfortunately, this golden period known as the era of the Tibet's Religious Kings soon came to an end. Ralpachen's successor, King Lang Darma, did not support the Buddha's teaching. Monasteries were emptied and the monks made to disrobe, often being recruited into the army. As the Tibetan empire disintegrated into small principalities, Tibetan Buddhist culture entered a dark period.
However, at that time Mar Shakya Yeshi, Yogejung and Tsang Rabsel, holders of the monastic lineage of the great Abbot Shantarakshita managed to escape to the Domey (north-eastern) region of Tibet, where with the assistance of two Chinese monks they gave full ordination to Lachen Gongpa Rabsel, which marked the revival of the Tibetan monastic community. Similarly, with the arrival of Sadhupala and others in upper Ngari (western Tibet), and the coming of the great Kashmiri scholar Shakyashri the monastic lineages were greatly expanded and the community multiplied. Amongst those who were ordained by Gongpa Rabsel, Lumey and others returned to central Tibet and revived Buddhism there, building monasteries and temples and teaching the doctrine.
The most vigorous revival of Buddhism, however, was taking place in western Tibet where Lha Lama Yeshe Ö, following the ways of the early religious kings had dispatched intelligent young Tibetans to Kashmir, then a thriving centre of Buddhist learning. The great translator, Rinchen Zangpo (958-1055) and his colleague Legpai Sherab returned successfully to Tibet and spread the doctrine through translation, teaching and establishing monasteries. Lha Lama Yeshe Ö persistence and sacrifice also created the conditions for inviting the great Indian master Atisha to Tibet. He revived the doctrine and dispelled many misconceptions about it then current. He composed the famous text, A Lamp on the Path to Enlightenment which set the pattern for all the graded path, Lamrim, texts found in the Tibetan Buddhist tradition,
Among Atisha's many disciples, Drom Tönpa, who later consolidated Atisha's teachings and founded the Kadampa tradition, was the most famous. During this period, Tibet's contact with the Indian Buddhist tradition was restored, and the influence of different masters led to a diversity of teaching lineages. Gradually three major new orders, Sakya, Kagyu and Gelug arose. Nyingma was identified as the form of Buddhism introduced since Guru Padmasambhava's arrival in Tibet. These were the four great schools of Tibetan Buddhism, which will be introduced below.
With the growing influence of the Mongolians in Tibet, the so called priest-patron relationship was established between the Mongol rulers and Sakya Lamas of Tibet. Consequently, in 1253 Kublai Khan offered the three provinces of Tibet to the Sakya Lama Drogön Chögyal Phagpa, whose successors ruled Tibet for one hundred and five years until 1358 when they lost control of Tibet to Tai Situ Jangchub Gyeltsen. The subsequent rule of the Phagmotrupa lineage lasted until 1435 followed by the Rinpung kings who ruled for four generations from 1435-1565 and the three Tsangpa kings 1566-1641.
By the turn of sixteenth century, the power and influence of the Gelugpa had grown enormously. The third Dalai Lama, Sonam Gyatso (1543-1588), strengthened Tibet's political prospects when he brought the Mongols back to Buddhism. This resulted from his visit to Mongolia in 1578 at the invitation of Altan Khan of the Tumet Mongols, who also gave him the title 'Dalai Lama', meaning 'Ocean of Wisdom'. The fourth Dalai Lama, Yonten Gyatso, was born to a Mongolian family, but was taken to Tibet to be educated. In 1642, Gushri Khan placed both the spiritual and temporal rule of Tibet in the hands of the Great Fifth Dalai Lama, Ngawang Lobsang Gyatso (1617-1682). He founded the Ganden Phodrang government, which today continues to function under the leadership of the Fourteenth Dalai Lama.
There were more than 6000 monasteries and nunneries in the three regions of Tibet - U-Tsang, Dotö（Kham）and Domey(Amdo). Of these hardly any were left undamaged after the culture Revolution.
Brief History of Tibet
A brief account of Tibet, its origin, how it grew into a great military power and carved for itself a huge empire in Central Asia.
Five hundred years before Buddha Sakyamuni came into this world i.e., circa 1063 B.C., a semi-legendary figure known as Lord Shenrab Miwo reformed the primitive animism of the Shen race and founded the Tibetan Bon religion. According to Bonpo sources there were eighteen Shangshung Kings who ruled Tibet before King Nyatri Tsenpo. Tiwor Sergyi Jhagruchen was the first Shangshung King.
Shangshung, before its decline, was the name of an empire which comprised the whole of Tibet. The empire known as Shangshung Go-Phug-Bar-sum consisted of Kham and Amdo forming the Go or Goor, U and Tsang forming the Bar or Middle, and Guge Stod-Ngari Korsum forming the Phug or Interior.
As the Shangshung empire declined, a kingdom known as Bod, the present name of Tibet, came into existence at Yarlung and Chongyas valleys at the time of King Nyatri Tsenpo, who started the heroic age of the Chogyals (Religious Kings). Bod grew until the whole of Tibet was reunited under King Songtsen Gampo, when tha last Shangshung King, Ligmigya, was killed.
The official Tibetan Royal Year of the modern Tibetan calendar is dated from the enthronement of King Nyatri Tsenpo in 127 B.C. This lineage of Tibetan monarchy continued for well over a thousand years till King Tri Wudum Tsen, more commonly known as Lang Darma, was assassinated in 842 A.D.
Most illustrious of the above kings were Songtsen Gampo, Trisong Detsen and Ralpachen. They are called the Three Great Kings.
The Great King Songtsen Gampo with his Nepalese and Chinese Queen
During the reign of King Songtsen Gampo (629-49) Tibet became a great military power and her armies marched across Central Asia. He promoted Buddhism in Tibet and sent one of his ministers and other young Tibetans to India for study. He first took a Tibetan princess from the Shangshung King as his wife and then obtained a Nepalese consort. After invading the Chinese Empire he also obtained a Chinese princess as one of his wives. The two latter wives have been given prominence in the religious history of Tibet because of their services to Buddhism.
During the reign of King Trisong Detsen (755-97) the Tibetan Empire was at its peak and its armies invaded China and several Central Asian countries. In 763 the Tibetans seized the then Chinese capital at Ch'ang-an (present day Xian). As the Chinese Emperor had fled, the Tibetans appointed a new Emperor. This memorable victory has been preserved for posterity in the Zhol Doring (stone pillar) in Lhasa and reads, in part:
"King Trisong Detsen, being a profound man, the breadth of his counsel was extensive, and whatever he did for the kingdom was completely successful. He conguered and held under his sway many districts and fortresses of China. The Chinese Emperor, Hehu Ki Wang and his ministers were terrified. They offered a perpetual yearly tribute of 50,000 rolls of silk and China was obliged to pay this tribute
It was during his time that Samye, the first monastery in Tibet, was founded by Guru Padmasambhava, who also established the supremacy of Buddhism and coverted the indigenous deities into guardians of the Dharma. King Trisong Detsen also expelled the Chinese monk (Hoshang) and banished the Chinese Chan school of Buddhism from Tibet forever and adopted the Indian system. He also declared Buddhism as the state religion of Tibet.
During the reign of King Ralpachen (815-36) the Tibetan armies won many victories and in 821-2 a peace treaty was concluded with China. The inscription of the text of the treaty exists in three places: One outside the Chinese Emperor's palace gate in Ch'ang-an, another before the main gate of Jokhang temple in Lhasa and the third on the Tibetan-China border at Mount Guru Meru. Eminent Tibetan scholars, Kawa Paltsek and Chogru Lui Gyaltsen, worked with Indian scholars, invited them to Tibet and prepared the first Sanskrit-Tibetan lexicon called the Mahavyutpatti.
In 838 King Ralpachen's brother, Tri Wudum Tsen, ascended the throne. He tried to reinstate the Bon religion and persecuted the Buddhists. After his assassination by a Buddhist monk the kingdom was divided between his two sons. With warring princes, lords and generals contending for power the mighty Tibetan Empire disintegrated into many small princedoms and a dark period fell over Tibet during 842-1247.
In 1073 Konchog Gyalpo founded the Sakya monastery. His son and successor, Sakya Kunga Nyingpo, formulated the tantric traditions of the great scholars Marpa and Drogme and founded the Sakya sect. The Sakya lamas grew in power and from 1254 to 1350 Tibet was ruled by a succession of 20 Sakya lamas. The Mongols, who invaded many countries of Europe and Asia, also invaded Tibet and reached Phenpo, north of Lhasa. However, Prince Godan, the ruling Khan, was converted to Buddhism by Sakpa Kunga Gyaltsen, popularly known as Sakya Pandita, and the invading force was withdrawn. The next Khan, Kublai, was also converted to Buddhism by Sakya Pandita's nephew and successor, Sakya Phagpa. In return, Kublai Khan gave recognition of full sovereignty over "the three provinces of Tibet : U-Tsang, Dhotoe and Dhome" to Sakya Phagpa.
The influence of the Sakya priest-rulers gradually declined after the death of Kublai Khan in 1295. In 1358 the province of U (Central Tibet) fell into the hands of the Governor of Nedong, Changchub Gyaltsen, a monk of the Phamo Drugpa branch of Kagyud school, and for the next 86 years, eleven Lamas of the Phamo Drugpa lineage ruled Tibet.
But, after the death of Drakpa Gyaltsen, the fifth Phamo Drugpa ruler, in 1434, power passed into the hands of the Rinpung family who were related to Drakpa Gyaltsen by marriage. From 1436 to 1566 the heads of the Rinpung family held power.
Meanwhile, Tsongkhapa Losang Dragpa, one of the greatest scholars of Tibet, was born in 1357. He founded Gaden, the first Gelugpa monastery, in 1409 and began the Gelug lineage.
The Great Ganden Monastery
During the first decade of the 16th century, Tseten Dorje, a servant of the Rinpung family, with the help of some local tribes and Mongols, managed to gain control of Shigatse and the surrounding regions of Tsang province. From 1566 to 1642 Tseten Dorje and his two successors ruled Tibet with the title of Depa Tsangpa.
Sonam Gyatso, born in 1543, emerged as a scholar of great spiritual and temporal wisdom. He became the spiritual teacher of the Phamo Drugpa ruler, Drakpa Jungne. He was the Abbot of Drepung monastery and the most eminent lama of that time. He provided extensive relief to the Kyichu flood victims in 1562, founded Lithang Monastery in 1580 and Kumbum Monastery in 1582. He also successfully mediated between the various warring factions in Tibet. He converted Altan Khan to Buddhism and the latter conferred on him the title Dalai Lama meaning "Ocean of Wisdom" in 1578. As Sonam Gyatso was third in his line, he became the Third Dalai Lama, the title being posthumously conferred on his two previous incarnations.
A
close spiritual relationship developed between Tibet and Mongolia. The Gelugpa sect grew stronger and gradually eclipsed the waning Sakya authority.
In 1642, the Fifth Dalai Lama, Ngawang Lozang Gyatso, assumed both spiritual and temporal authority over Tibet. He established the present system of the Tibetan Government, known as the Ganden Phodrang, "Victorious Everywhere".
Back Jounrey
The emergence of awareness is begun with the suffering from inconstancy, which change is always felt as certainty.
The initial way is like recordering the present kasunyatan, which in the past it had been linked with this current one.
In Kasunyatan, it is felt within the flow of breaths that the present is built on the past.
The existence of real Sunyata of the visible Sunyata in the passed Sunyata is underiable.
It shapes the current Sunyata and the tracks of the establishment are traceable, because every establishment is Sunyata.
Who could deny that it had occurred and recognizable??
Denying has no use and meaning but real.
This is the reality of the Sunyata of genesis that might not be stifled and muffled by any thing.
This is the reality which visible existence of genesis that might not be removed or covered by any thing.
How naice and foolish the awareness at that time.
Defending the Self of the I that seemingly claims that the existence of the truth is the true reality.
Do not understand even at that time when it was believed thoughtfully that it is understood and realized.
The reality is undeniable and unwipeable.
There had been a genesis that might not be forgetted and wiped off just like that.
There had been debts that might have to be counted,
THere had been something that might have to be paid back.
Admitting modest heartedly is wiser than trying to accept it.
Undergoing everthing with sincere gratitude to GOD is more enjoyable and comforting.
Practicing and realizing good deeds and customariness is better than just waiting for results and proofs.
Realizing kasunyatan is the depth of gratitude to all of the blessing and mercy of GOD.
There is only one thing to say, the thank ful to YOU, the Highest Creator of All, for all YOUr lofty Blessing Mercy.
YOUR present is here and felt in every breath of life day by day, Buddha is within everyone.
From My Lama-Mas Braeme
If life has a base that it stands upon…then my (life) without a doubt stands upon this memory. It is of lying half asleep, half a wake, in bed in the nursery of St. Ives. It is of hearing the waves… breaking, one , two, one, two, behind a yellow blind. It is of hearing the blind draw its little acorn across the floor as the wind blew the blind out. It is of lying and hearing…and feeling, it is almost impossible that I should be here….
-Virginia Woolf, “ A Sketch of the Past”
Coming in to this particular body, and being born of these particular parents, and in such a place, and in general what we call external circumstances. That all happening form a unity and are spun together is signified by the Fates (Moirai).
When all the souls had chosen their lives, they went before Lachesis. And she went with each, as the guardian of his life and the fulfiller of his choice, the dimon that he had chosen , and this divinity led the soul first to Clotho, under her hand and her turning of the spindle ratify the destiny of his lot and choice, and after contact with her, the daimon again led the soul to the spinning of Atropos to make the web of its destiny irreversible, and then without a backward look it passed beneath the throne of Necessity.
Plato, Republic x 620e
Special Trip for 2009
Monlam Festival tour in Amdo 2009
Touring program :
(Day 01) 29th Jan: Pick up from xining Airport, transfer to the Jianyin Hotel.
(Day02) 30th Jan: Drive about 30km to Rishur town, visit Kumbum monastery (Kumbum Jampaling monastery is one the greatest in all Tibet. Which was founded to commemorate the birthplace of Tsongkhapa in 1560 by Rinchen Tsondru Gyeltsen, the monastery is built around the tree which marks actual birthplace, where tsongkhapa’s mother Shangza Acho, had herself built a stupa in 1379, later, in 1583, Dalailama 3rd Sonamgyaltso sojourned here and encouraged Rinchen Tsondru Gyeltsento buid a Maitreya Temple, after which the site became known as Kumbum Jampaling monastery. About 600monks study in 4 different schools today.) , after lunch drive about 150km to kokonor lake (Kokonor in Mongolian, or Tsongonbo in Tibetan, which means Blue lake, the biggest salt lake in Tibet 360kms its around, The lake would be frozen and you walk on the lake for a while.) drive back to xining. Stay over night in xining.
(Day03) 31th Jan: Drive about 176km to Rebkong (centeral Amdo, the region south of Tsongkha, comprise a large proportion of the Tibetan population of Amdo. Farmers and Nomads are spread through the verdant valleys and plains, and there are about 37 monasteries in the region. The center town, known as Rongwo Gyakhar, is both administrative center for the Repkong county and for the south yellow river prefecture.)visit Rongwo monastery Stay in Rebkong, Telecom Hotel.
(Day04) 1st Feb: Drive about 10km to Upper Sangeshong in the morning,(Sangeshong means The valley of the lions in Tibetan, and the most famous place of traditional Tibetan Thangkha painters. People from Sangeshong, Monks and Lay people. Elders and young ones, many of them became very famous Thankha painters in whole Tibet.) Visit the Monastery and then will see the Tibetan buddhist Mask Dance. After lunch, visit some of the local Thangkha painters. Drive back the Rongwo town in the late afternoon and stay in Rongwo, Telecom Hotel.
(Day05) 2nd Feb: Drive about 12km to Lower Sangeshong (Gendun Puntsok Choling, is the Religious name for the monastery , which was found in the 16th century, where there are currently about 180 monks studying. The lower Sangeshong is also as famous as Upper Sangeshong for the traditional Tibetan Thangkha paintings.)visit the Displaying Thangkha in Lower Sangeshong. And visit some the Thangkha painting school. Drive back to Rongwo late in the afternoon. Stay in Telecom Hotel.
(Day06) 3rd Feb: Drive about 12km to Lower Sangeshong, visit the Maitreya turning around the monastery or drive to Gomer village to see Thangkha display. Visit Gomer Stupa late in the afternoon and drive back to Rongwo. Stay in Telecom Hotel.
(Day07) 4th Feb: Drive to Lower Sangeshong, see the mask dance and , Maitreya transporting around the monastery in Gomer, Drive back to Rongwo. Stay in Telecom Hotel.
(Day08) 5th Feb: Drive to 10km to Gomer, visit the Mask dance in Gomer and visit a local Tibetan family.Stay in Telecom Hotel.
(Day09) 6th Feb: Drive about 120km to Labrang (xiahe in chinese), Stay in Tachok Hotel.
(Day10) 7th Feb: Early in the morning, walk about 10 minutes to Visit the Thangkha image displaying. While they displaying the thangkha, you will see series of Nomads and farmers wearing Tibetan traditional clothes. Stay in the same hotel.
(Day11) 8th Feb: walk to Labrang Tashi Kyil Monastery (Labrang Tashi Kyil Monastery, one of six great Gelukpa monasteries in Tibet. It was founded in 1709 by Jamyang Zhepa Ngawang Tsondru (1648-1721), who was revered as an emanation of Tsonkhapa's teacher. Visit the Assembly Hall, the Tantric college, the college of dialectics and Jokhang temple. His successor established Serkhang Chenmo containing the 8 storey high Maitreya, the medical college with a great image of Buddha Akshobhya.) after break fast, visit Tibetan monastic Musk dance for the day. Stay in the same hotel.
(Day12) 9th Feb: Visit the Monastery or hiking to the hill right behind the monastery. In the evening, you will visit hand made Butter sculpture, it is also a kind of art competition between the six different schools in the monastery. Stay in the same Hotel.
(Day13 )10th Feb: Drive about 260 km to Lanzhou. Stay overnight.
(Day14) 11th Feb: Drive about 78km to Lanzhou Airport. Fly out.
For more information
Email me: Tsongkhaking@gmail.com
View Tibet Adventure Tours
View Tibet Adventure Tour
Welcome with The View Tibet Adventure Tour into a land more breathtaking than your wildest imaginings. Let us open your world to the cultures and peoples of Tibet. We can make your trip the adventure you always dreamed of. Whether you prefer extreme trekking expeditions into the vivid landscape of the Tibetan highlands, spiritual sojourns to remote monastic retreats, or the vibrancy of the sounds, smells and the press of crowds at the annual horse-racing festival in Kham, replete with traditional Tibetan dress, food, music and dancing – it is all possible. We offer horseback riding, biking, trekking, and 4-wheel drive excursions into the cultural, spiritual, and natural realms of this enchanting region. Our flexibility and personalized services allow us to create the trip you want to take. So take the trip that will change your life and find your adventure in Tibet!
TAKE THE TRIP THAT WILL CHANGE YOUR LIFE
Personalized Service *** Very Reasonable Rates
Most preplanned trips range from 1-3 weeks.For more informationEmail us at: Tsongkhaking@gmail.com
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