Vairochana issue 3

Vol I

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Issue 3

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Jan / Feb 2012

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Rs. 200

THE GREAT ILLUMINATor

The eye of new awareness

Lumbini The Fountain of World Peace

Lumbini The Birthplace of the Lord Buddha

20th Sakya Monlam in Lumbini

An Interview with His Holiness the 41st Sakya Trizin

What is Happiness?

Matthieu Ricard

The four great holy places have great blessings, and from among them, Lumbini is extremely sacred, and the supreme holy place. Without Lumbini Garden, which is Lord Buddha’s birthplace, how can the other sites exist?

– H.E. Chogye Trichen Rinpoche

SHAKYAMUNI

BUDDHA The Life of the Buddha T

he Shakya clansmen dwelt along the Rohini river

watched his ascetic practices. He went to Arada Kalama

which flows among the southern foothills of the

and Udraka Ramaputra to learn their methods of attaining

Himalayas. Their king, Suddhodana Gautama,

Enlightenment through meditation. He went to Magadha and

established his capital at Kapilavastu, in Nepal’s territory and

practiced asceticism in the forest of Uruvilva on the banks of

there had a great castle built and ruled wisely, winning the

the Nairanjana River.

acclaim of the people.

After six years in the forest he gave up the practice of

The Queen’s name was Maya. For twenty years they had no

asceticism. He went bathing in the river. He accepted a bowl

children. Queen Maya had a dream seeing a white elephant

of milk from the hand of Sujata, a maiden, who lived in the

entering into her womb. She became pregnant. The Queen

neighboring village. He was still weak. He meditated, saying

returned to her parent’s home for the birth, and on her way

to himself, “Blood may become exhausted, flesh may decay,

she rested in the Lumbini Garden.

bones may fall apart, but I will never leave this place until I

All about her were Ashoka blossoms. In delight she reached

find the way to Enlightenment.”

her right arm out to pluck a branch and as she did a prince

When the morning star appeared in the eastern sky, the

was born.

Prince’s mind was as clear and bright. He had found the

The King named the child, Siddhartha which means “Every wish fulfilled.”

One spring day he went out of the castle with his father.

Together they were watching a farmer at his plowing when he noticed a bird descend to the ground and carry off a

path to Enlightenment. It was December eight. The Prince became a Buddha at thirty-five years of age.

He went to Mrigadava in Varanasi. Two great disciples, Sariputra and Maudgalyayana, and their two thousand followers, came to him.

small worm. He sat down in the shade of a tree and thought

The Buddha preached for 45 years.

about it, whispering to himself: “Alas! Do all living creatures

Lying between two large Sala trees, he taught his disciples

kill each other?”

For ten years, his thoughts returned to understanding the true meaning of human life.

At 29 he left the palace choosing the homeless life of a mendicant. The Prince visited the hermit Bhagava and

until his last moment.

Under the guidance of Ananda, the Buddha’s favorite disciple, the body was cremated by his friends in Kusinagara.

Publisher & Editor in Chief Pasang Sherpa Editor Timothy M. Leonard Contributing Editors - Ven Matthieu Ricard - Ven Jhampa Losal - Ven. Thubten Dondrub - Rachel Glueck - Charlotte Davies Advertisements & Contact drolkar28@yahoo.com Mobile No: 9721307751

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contents Editorial......................................................................... 3 Lumbini The Birthplace of the Lord Buddha ................ 12 Rediscovery of Lumbini ............................................. 20 The Course of Events .................................................. 42 The excavation (1992-1995) at the site of the Maya Devi Temple in Lumbini

20th Sakya Monlam in Lumbini .................................. 46 His Holiness the 41st Sakya Trizin............................... 54 H.E. Chogye Trichen Rinpoche .................................... 60 The Lumbini Monastery............................................... 62 Dharmaswami Maharaja Buddha Vihara

What is happiness, and how can we achieve it? .......... 66 PULLAHARI ................................................................ 74 An interview with Dr. Sanduk Ruit ............................... 82 The Annual November Course of Kopan Monastery......................................................... 86 An Experience of Lam-Rim Meditation......................... 88 Tsering Art School ....................................................... 92 (Shechen Institute of Traditional Tibetan Art)

editorial The present publication of third issue is an offering.

An offering to the Triple Gem: the Buddha, the Blessed One, Dharma which he provided as instruction, and the Sangha which upholds it. This land of Nepal, a Himalayan haven for spiritual seekers is the birthplace of Shakyamuni Buddha.

The government promotes the birthplace of Lord Buddha, Lumbini by marking the year 2012 as Visit Lumbini Year.

Lumbini is sacred, and the supreme holy place. The crown jewel of the Buddhist world chose this particular place to take birth. Its spiritual magnetism defies definition and boundaries.

The Buddha gave due recognition to the moral and intellectual development of man and a path to its fulfillment.

Shakyamuni stated when he was at the point of passing into Parinirvana, that we who did not actually see the face of the Buddha should visit these four great holy places: Lumbini, the Blessed One was born. Bodhgaya, the Blessed One actualized perfect Buddhahood. Varanasi, the Blessed One turned the Dharmacakra. Kusinagara, the Blessed One passed into Parinirvana. As he stated in the Vinayaksudrakavastu going on pilgrimage to these four great holy places, people will be purified.

Buddhism upholds the view that man is the Supreme Being. He surpasses even the devas (gods) in wisdom and strength. Buddhism recognizes the importance of human birth. The Buddha gave due recognition to the moral and intellectual development of man leading to fulfillment. Buddha was as mortal as you and I. He attained enlightenment. The Buddha nature resides in all of us.

Buddha is an icon of peace and serenity. Buddha taught Ahimsa based on universal human experience of life in the world. His message was man to man.

His religion is inquiry and investigation into the conditions of human life on earth.

He preaches forbearance and mercy for suffering people. He preaches transiency and uncertainty. He preaches humility and self-sacrifice. The spirit of Buddha is great loving kindness and compassion. Buddha’s teaching helps people eliminate greed and anger.

Our lives are interconnected in a global community. Our own interests are best served in the interests of the wider human community. Apathy is itself a form of selfishness. For our approach to ethics to be meaningful, we must care about the world. This is global responsibility.

According to Mahayana sutras, all sentient beings possess the seeds of Buddhahood and potential to realize Buddhahood. Illusion prevents these seeds from developing. Once the illusion is destroyed, the seeds will be activated and Enlightenment will ultimately be attained.

Buddha said, “Be a light unto yourself,” Appo Deepo Bhava.

Be a light unto yourself. Luminosity is within you. If you seek it outside, you seek in vain. You are luminosity. It It is you. You are light – a light unto yourself.

Sarva Mangalam!

Pasang Sherpa

Special Thanks & Acknowledgements This third issue of “Vairochana” would not be possible without the kind help of many people.

My special thanks to all Dharma friends who contributed to this undertaking. My sincere gratitude and thanks to Ven. Acharya Karma Sangbo Sherpa, Rajendra Thapa ji, Trikal Maitreya Buddha Vihar, Ven. Chokyi Nyima, Ven. Jhampa Losal, Aju Jiptshering Lama Sherpa, Ven. Sey Namkha Dorje.

My heartfelt thanks to Basanta Bidari ji for allowing me to use rare images of Lumbini and “Lumbini”: (A Haven of Sacred Refuge) book as reference. Thanks to Hari D. Rai for your valuable assistance and “Lumbini The Supreme Pilgrimage” as reference.

Thanks to Gyanin Rai @ LDT office for your tireless help with my queries with enthusiasm, follow up and support.

Many thanks to all the authors for allowing me to quote their work in this issue.

Special thanks to Ranjan Shrestha, Kunjan Shrestha and Ram Shrestha @ Curves n Colors for your creativity to meet up my deadline. The 3rd issue would not have taken form without your help. I am grateful to my copy editor Timothy M. Leonard for his ongoing assistance.

I also wish to thank the companies which have appeared in the past and present issues of “Vairochana” for your support. The work of creative artist Mukesh Maharjan, photographers Suresh Maharjan, Sunil Dongol, Piero Sirianni, Nelson Lin and Bok, and Hari D. Rai, Sadhana Poudel grace this third issue. Return trip from Lumbini was courtesy of Yeti Airlines. My sincere gratitude to everyone I’ve met and helped me during the course of making “Vairochana”.

Above all, I would like to express my deepest gratitude to His Holiness Sakya Trizin Rinpoche for the greatest gift of precious moments with him during the “Sakya Monlam”. I felt truly Blessed to be in his presence!

Lumbini The Birthplace of the Lord Buddha

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A World Heritage Site The World Heritage Committee decided to inscribe Lumbini as a World Heritage Site in 1997 on the basis of criteria (iii) ‘bear a unique or at least exceptional testimony to a cultural tradition or to a civilization which is living or which has disappeared’; and criteria (vi) ‘be directly or tangibly associated with events or living traditions, with ideas, or with beliefs, with artistic and literary works of outstanding universal significance’. As the birthplace of the Lord Buddha, the sacred area of Lumbini is one of the holiest places of one of the world’s great religions, and its remains contain important evidence about the nature of Buddhist pilgrimage centers from a very early period.

As the birthplace of the Lord Buddha - the apostle of peace and the light of Asia was born in 623 BC - the sacred area of Lumbini is one of the holiest places of one of the world’s great religions, and its remains contain important evidence about the nature of Buddhist pilgrimage centers from a very early period. Lumbini, in the South-Western Terai of Nepal, evokes a kind of holy sentiment to the millions of Buddhists all over the world, like Jerusalem to Christians and Mecca to Muslims. w w w. v a i ro c h a n a . c o m

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A Glimpse of the Sacred Birthplace of the Lord Buddha 14 | w w w . v a i r o c h a n a . c o m

of water, varieties of fruits and lotus flowers growing on land and in marshes. This place was home to various kinds of bird including peacocks, parrots and mynas, whose captivating and beautiful warbling could be heard all around, and many animals, elephants and deer, that roamed around peacefully.

The king, made this place into a wonderful paradise, a divine garden, with mansions, pleasure groves and ponds. Having been created for the queen, it was named Lumbini.

Alexander Cunningham, who

I

discovered many Buddhist sites in n the 6th century BC Lumbini,

It was a pleasure grove common to

the Indian sub-continent, interpreted

located in the terai region in the

both the Sakyas and Koliyas.

La-Fad-Ni of Yuan Chwang accounts

southern part of Nepal, was a

beautiful pleasure garden collectively maintained by the Shakyas of Kapilavastu and the Koliyas of Devadaha or Ramagrama. Twenty eight kilometers west of Lumbini lies Tilaurakot; the capital of the Sakyas.

38 kilometers east of Lumbini is Devadaha, the capital of Koliyas.

Buddhist literature describes Lumbini as a Paradimoksha-vana blessed with blooming Sal trees and masses of beautiful flowers.

The establishment of the Lumbini Garden took place in the following manner. Suprabuddha, endowed according to the narration of the

Five kilometers west of Lumbini, in fact, lies a village called Lavani.

born to the king of Devadaha and his queen Sudha, came to have his queen a king’s daughter known as Lumbini, ‘good woman of the city’.

Queen Lumbini, requested the king to grant it to her. However, the king told her that this would not be appropriate, since it belonged to the householder. Because of the queen’s

aesthetic values. Maya bore in her

longing for the garden, he assured

womb being in her purity free from

her that he would make one even

weariness, sorrow and illusion set

better than it in another place.

Lumbini.

which means ‘a beautiful woman’.

Vinaya vatthu, with intelligence and

Lumbini, nurtured contemplative and

her mind on the sin-free forest called

to correspond to Lavani in Sanskrit,

A different garden was thus created in a place with perfect abundance

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The conception of the

Buddha The story of Buddha often takes in on the guise of a legendary tale. The Buddhist literature say that when the Bodhisattva was in the Tusita heaven, he decided to display the manner of his enlightenment in this world, and selected five criteria: (a)

protector of all in human beings.

Country: The Bodhisattva decided to come to the middle country of Jambu Dvipa, as Kapilavastu lies in the middle, the Boddhisattva decided to be born there.

Caste, (b) Country, (c) Time, (d)

Time: Because renunciation and

Lineage and (e) Mother.

sadness need to be awakened, the

Caste: As most Buddhas appear either in the ruling class (Kshatriya) or priestly class (Brahmin) he decided to be born in the Kshatriya class, since this caste was the

Bodhisattva decided to not to come at a time when human life span was not very long. He determined to train living beings whose life span was about hundred years.

Lineage: The Bodhisattva decided to appear in the lineage of the ruling class of the Sakya king Suddhodana, since this lineage accorded respect both to its maternal and paternal ancestors, who had behaved faultlessly for seven generations.

Mother: The Bodhisattva, looking for a mother who would be endowed with excellent physique and intelligence, and follow the Pancha Sila (Five Virtues), decided to appear as the son of Mahamaya.

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Lumbini Garden & the Nativity Tree 18 | w w w . v a i r o c h a n a . c o m

A

s arrangements has already been made to pass a night in Lumbini village during Maya’s travel to Lumbini or Devadaha from

Kapilavastu, the queen upon arrival, paused to rest in the lush garden of Lumbini.

According to Kosambi, Maya, just before giving birth to her son, bathed in the adjoining sacred investiture Pushkara of the sakyas.

The pond is mentioned in Buddhist literature and travel accounts. The present pond consists of bricks dating from 1939, and it is clear that it was enlarged and reshaped at that time. Three walls of the monastery lying to the south-east of the pond were dismantled to enlarge it.

Maya, having bathed, walked twenty paces north, and for support took hold of a drooping branch of the tree under which the Buddha was to be born.

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Lumbini before 1933-39

Rediscovery of

Lumbini

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Lumbini in 1899

Š Basanta Bidari

Lumbini in 1899

Lumbini in 1933-39

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Lumbini in 1933-39

Early Explorations In 1896 Nepalese archaeologists discovered a great stone pillar at the site attributed to Ashoka.

In 1893 Jaskaran Singh of Balarampur (near Sravasti) announced that he had seen an Asoka pillar with inscriptions in the Nepal Terai.

In 1895 Dr. Fuhrer, a German official of the Archaeological Survey of India, was assigned to take photographs of the pillar and its inscriptions.

He was sent to the region around Nepalgunj, 300 km south-west of Lumbini.

He was informed by local people about broken pieces of a pillar lying on the bank of a pond called Niglisagar, near the village of Niglihawa. He inspected the broken pillar. The inscription clearly mentions that “Emperor Asoka enlarged the stupa

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of Kanakamuni Buddha�.

At the end of November 1896, he set out on his second journey to Nigliva. Near the debris of four stupas, stood a slightly mutilated pillar rising 10 feet above ground with many inscriptions.

Khadga Shumsher had started excavation of the Lumbini pillar when Dr. Fuhrer came to the Rummindei forest. It was December 1, 1896.

The discoveries and achievements of General Khadga Shumsher and Dr. Fuhrer drew the attention of many archaeologists to the Nepalese Terai. They located one more pillar, at Gotihawa, discovering three Asoka pillars confirming Buddha was born in Lumbini.

Maya Devi Temple, before excavation

Š Sunil Dongol

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Monuments of Lumbini Lumbini changed into a religious site soon after the Mahaprinirvana of Lord Buddha. A monastic site evolved around the sacred spot of Buddha’s birth. The birth-spot being the most holy point in the whole of the holy land of Lumbini drew the attention of generous devotees who erected structures to pay homage to the great Mast.

These constrictions were of religious nature.

Along the religious complex, a civic settlement also sprang up to meet the growing need of the religious community visiting or living in the holy complex.

The Maya Devi Temple The Maya Devi Shrine complex is the heart of all monuments at this holy site. The complex also bears the testimony of several layers of construction over the centuries. The main object

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of worship here is the nativity sculpture. The restored Maya Devi temple was reopened on May 16, 2003 on the 2547th birth anniversary of Lord Buddha. Government of Nepal and LDT jointly restored the temple. The ground floor consists of the remains of the foundations of the early Maya Devi Temple that dates back to 3rd century BC. The sanctum sanatorium is the birth spot of the Lord Buddha.

The Puskarini or Holy Pond Close by the Asokan Pillar on the southern side is the holy pond, the Puskarini, believed to be the holy pond in which Maya Devi took bath just before giving birth to the Lord Buddha. It is also the site where the infant prince Siddhartha was given his first purification bath. The pond has terraced steps and is riveted by beautifully layered bricks.

The Marker Stone This stone conglomerate located deeply buried in the sanctum sanatorium pinpoints the exact location of the birth of Lord Buddha. This was discovered after meticulous excavation of the Maya Devi Temple site in 1996. The exact size of Marker Stone is 70×40×10 cm. This is now covered with a bulletproof glass.

© Gyanin Rai

The Nativity Sculpture The image of Maya Devi, also known as the Nativity sculpture dated back to 4th century AD, depicts Maya Devi, holding the branch of a tree with her right hand for support. Next to her Gautami Prajapati, her own sister, in supporting posture in the time of delivery is standing. The newly born prince Siddhartha is standing upright on a lotus © Suresh Maharjan

pedestal, with two celestial figures receiving him.

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The Asokan Pillar The Asokan Pillar bears the first epigraphic evidence relating to the birthplace of Lord Buddha. It is the most noteworthy monument and an authentic historic document of birthplace of Lord Buddha in Lumbini.

The inscription engraved by Emperor Ashoka is still intact and testifies the authenticity of the birthplace.

The text written in Brahmi script and pali language is translated as follows: Twenty years after his coronation, King Priyadarsi, Beloved of Gods visited this spot in person and offered worship at this place, because the Buddha, the Sage of the Sakyas, was born here. He caused to be built a stone wall around the place and also erected this stone pillar to commemorate his visit. Because the Lord Buddha was born here, he made the village of Lumbini free from taxes and subject to pay only oneeight of the produce as land revenue instead of the usual rate.

(DC Sircar, Inscription of Ahoka 1967, p.69).

Š Sunil Dongol

Lumbini Hokke Hotel Wishes

Visit Lumbini Year 2012 A grand success !

lUMBINI hOKKE hOTEL Lumbini Sacred Garden, Rupandehi, Nepal.

Tel. No :- 00977-71-580136 / 00977-71-580236 Fax: 00977-71-580126 E-Mail :- subhokke_btw@wlink.com.np

Myanmar Golden Monastery, Hari Rai

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The

Monastic

Zone

A

central canal 1.6 km long divides the Monastic

Buddhism. There are 13 plots in the east and 29 plots

Zone into two enclaves, namely, the East

in the west each allotted for the construction of a

Monastic Zone and West Monastic Zone. The

monastery. The LDT provides these plots to different

canal to serve as a means of water transport in the future

Buddhist nations and organizations upon approval of the

is 16 m wide. It has a brick-paved pedestrian path that is

application by the concerned parties. A party may apply

16 m wide and a flower belt that is 8 m wide with trees on

for a plot with a blueprint of the monastery and its cost

both sides.

estimate. The LDT’s priority is to countries and then only

The East Monastic Zone is for the construction of monasteries belonging to the Theravada sect of Buddhism and the West Monastic Zone for Mahayana

to Buddhist organizations. The projects are encouraged to build in their vernacular style or to follow traditional Buddhist architecture in the construction.

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The East Monastic Zone The East Monastic Zone is set aside for monasteries from the Theravada school. The area is less developed than the western zone and the track is bumpier, but many of the monasteries have peaceful woodland settings.

Close to the north end of the pond, the Royal Thai Buddhist Monastery is an imposing wat (Thai-style monastery) built from gleaming white marble. Next door is the rather plain and austere Mahamaya Vishwa Shanti Buddha Vihara, constructed as a joint venture between Japanese Buddhists and the Indian Mahabodhi Society.

A short cycle ride south is the Myanmar Golden Temple, one of the oldest structures in the compound. There are three prayer halls here - the most impressive is topped by a corncob-shaped shikhara (tower), styled after the temples of Bagan. Nearby is the Lokamani Pula Pagoda, a huge gilded stupa in the southern Burmese style, inspired by the Shwedagon Paya in Yangon.

Behind the stupa is the modest Gautami Nun’s Temple, the only monastery in the compound built for female devotees. Across the road is the small Dhama Janami Vipassana Centr, where followers of the Theravada school can practice meditation.

Further south, a track leads down to the site earmarked for the new Sri Lankan Monastery. A short walk south from here takes you back to the Eternal Flame, passing a huge ceremonial bell, inscribed with Tibetan characters.

© Gyanin Rai

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International Gautami Nuns Temple, © Suresh Maha

arjan

Thai Monastery, Š Hari Rai

Myanmar Shikhara (tower) Š Suresh Maharjan

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Sri Lankan Monastery Š Suresh Maharjan

Thousands of candles can be lit from a single candle, and the life of the candle will not be shortened. Happiness never decreases by being shared.

- The Buddha 32 | w w w . v a i r o c h a n a . c o m

The Mahabodhi Society of Kolkatta, Š Hari Rai

Myanmar Golden Temple, Š Hari Rai

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The West Monastic Zone The West Monastic Zone is set aside for monasteries from the Mahayana school. Starting at the Eternal Flame (just north of the Maya Devi Temple), follow the dirt road along the west bank of the pond to the Panditarama International Vipassana Meditation Centre.

Heading north, a track turns west to the Drubgyud Chöling Gompa, a classic Tibetan-style gompa built in 2001 by Buddhists from Singapore and Nepal.

The mural work inside is quite refined and a gigantic stupa is under construction next door. A small track veers south to the tasteful Manang Samaj Gompa, a giant chörten (Tibetan reliquary stupa) constructed

by Buddhists from Manang in northern Nepal. Further west is the elegant Zhong Hua Chinese Buddhist Monastery, one of the most impressive structures at Lumbini. Reached through a gateway flanked

by Confucian deities, this elegant pagoda-style monastery looks like something from the Forbidden

Manang Stupa of Nepal

City. Not to be outdone, the government of South Korea has built a huge new Korean Buddhist Temple on the other side of the road.

Just north of the Chinese temple is the charming Vietnam Phat Quoc Tu Temple. The pagoda-style monastery is beautifully landscaped and the dragon tiled roof is delightful. Nearby is a new complex of stupas and monastery buildings constructed by the Austrian Geden International Foundation. New monasteries are also planned by the governments of Mongolia and Bhutan.

Further north is a second group of Mahayana monasteries, set around an L-shaped pond. The truly extravagant Great Drigung Kagyud Lotus Stupa was constructed by the German Tara Foundation and the domed ceiling of the main prayer room is covered in inspired Buddhist murals. Behind the German monastery is the Sokyo Gompa, a traditional Tibetanstyle gompa built by the Japanese Sokyo Foundation.

The new Linh Son Monastery is being constructed by French Buddhists next door.

Chinese Monastery, © Suresh Maharjan

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Mahabodhi Society of Korea, Š Hari Rai

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Tara Foundation German Monastery, Š Suresh Maharjan

The Vietnam Monastery, Š Hari Rai

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Nepal Mahayana Temple

Geden International Institute, Austria

The Vietnam Monastery, Š Hari Rai

Laddakh Meditation Centre, India

Panditaram Vipassana Centre

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World Peace Pagoda Easily accessible by bike, the impressive gleaming white World Peace Pagoda was constructed by Japanese Buddhists at a cost of US$1 million. The shining golden statue depicts the Buddha in the posture he assumed when he was born. Near the base of the stupa is the grave of a Japanese monk murdered by anti-Buddhist extremists during the construction of the monument.

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The world peace bell A huge bell, weighing 2.5 tons, was hung on a horizontal bar on May 23rd 2005 just next to the eternal peace flame. The Nyingma Meditation center of the U.S graciously donated the peace Bell. The soothing sound of the bell produces a feeling of Serenity in the hearts of all. The great bell is the token of love for Nepal, the country of Shakyamuni Buddha, on behalf of Tibetan Buddhist. Each time that it rings out symbolizing the Buddhavachana, the sound flows from its heart through the Sutras, Mantra and prayers engraved on its surface and fills the mind of all those who hears its melody with blessings and peace of the Dharma. w w w. v a i ro c h a n a . c o m

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ETERNAL PEACE FLAME The United Nations Organizations celebrated the year 1986 as international peace year. Lumbini, being the holy birth place of Lord Buddha, the foundation of world peace – the peace flame was brought to Lumbini from the UN headquarters in New York and lighted to mark the auspicious occasion. The flame has been burning since incessantly since then. The eternal peace flame will keep burning to inspire human being to live for peace, prosperity, integrity, humanity and universal brotherhood. The eternal flame symbolizes the Buddha’s teachings and profound knowledge. It is the symbol of light (wisdom) that eliminates darkness (ignorance)

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Tourist Information Entrance Fees Entrance Fees Charge in Mayadevi Temple Complex Fees Amount Entrance (Third Country) 200/ (SAARC + Myanmar) 100/ (Indian) 16/ (Third Country) 750/ (SAARC+Myanmar+

Sri Lanka+Indian+Nepali) 200/ (Indian+Nepali) 15/-

Entrance Fees Charge in Lumbini Museum Fees Indian + Nepali Foreigners

Amount 10/- (Entrance) 50/- do

15/- (Camera) 75/- do

Entrance Fee is Free for the Monks & Nun’s Filming Per Day For Foreigners For Nepalese

US $ 500 Rs. 5000

Getting there Lumbini is in Rupandehi district of Lumbini zone. There are regular flights to Bhairahawa (also called Siddarthanagar) from Kathmandu.

Bhairahawa is the nearest town to Lumbini. The flights take about 35 minutes. You can take a taxi, three wheeler or a bus from Bhairahawa airport to Lumbini – a distance of 22 kms. Travelling the 300-km distance from Kathmandu to Lumbini by road takes about 10 hours.

If you are travelling between Kathmandu and India, it’s easy enough to stop in Lumbini along the way: the single night-bus from Kathmandu arrives at Lumbini’s park gate @6am, while the single day-bus arrives at dusk; neither take any longer than the buses direct to Sonauli and the border.

Accommodation Lumbini’s accommodation is spread thinly over a wide area. The pleasant village of Buddha Nagar (also known as Mahilwar), strung along a side road near the main eastern gate, offers a cluster of simple guesthouses, while a number of luxury hotels are both inside and outside of the park. To really get close to the spirit of the area, stay in one of the monasteries: the Nepali (Theravada), Korean and Tibetan monasteries shelter pilgrims informally for a modest donation.

(I strongly recommend booking accommodation prior to your arrival to avoid disappointments).

Lumbini Hokke (Deluxe) @ theroyalresidency.net Lumbini Hotel Kasai (Deluxe) @ www.lumbinikasai.com Hotel Buddhamaya Gardens (Deluxe) @ www.ktmgh.com Hotel Lumbini Garden New Crystal (Deluxe) @ www.newcrystallhotels.com Lumbini Bamboo Resort (Deluxe) @ www.lbambooresort.com Lumbini Buddha Garden Resort @ www.lumbinibuddhagarden.com Hotel Nirvana, Bhairahawa (Deluxe) @ www.nirvana.com.np Hotel Pawan International, Bhairahawa (Deluxe) @ www.pawanhotels.com Hotel Yeti, Bhairahawa (Deluxe) @ hotelyeti@ntc.net.np Lumbini Buddha Hotel (Standard) @ lbuddha@mos.com.np Gautama Buddha Lodge ( Lodge) @ ragheshyamgupta@yahoo.com Lumbini Village Lodge (Lodge) @ lumbinivillagelodge@gmail.com Stupa Rest Point (G’House) @ stuparest@gmail.com

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The Course of Events The excavation (1992-1995) at the site of the Maya Devi Temple in Lumbini

I

n 1967, then secretary general of the United Nations U Thant proposed restoring Lumbini

Garden, the birthplace of Shakyamuni Buddha. In 1978, the United Nations commissioned the Japanese architect Kenzo Tange to compile a master plan. In that same year, the 12th conference of the World Federation of Buddhists (WFB) resolved to cooperation in the project. In 1982, the executive board of the council of the Japan Buddhist Federation (JBF) agreed to cooperate in the restoration project, defined its content, and approved a budget.

Ceremonies to mark the start of onsite work at Mayadevi Temple were held in October, 1992.

Immediately beneath the Mayadevi Temple, the survey uncovered the marker stone, which indicates the place where Shakyamuni was born.

As a consequence of this discovery in 1997, Lumbini was registered among UNESCO World Heritage Site.

The ruins belong to the Kingdom of Nepal. Second, Buddhist all over the world hoped for a speedy

Š Sunil Dongol

reconstruction of the Mayadevi Temple. In April, 2002, the Nepalese

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© Sunil Dongol

© Sunil Dongol

© Sunil Dongol

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authorities started rebuilding the temple, completion ceremonies for which were conducted, in the presence of King Gyanendra and the queen, on May 16, 2003, in time for the celebration of Shakyamuni’s birthday.

Under the auspices of the government of Nepal, the Second World Buddhist Summit took place in Lumbini in December of the same year. The place of Shakyamuni’s birth, indicated by the newly discovered marker stone, has been an important focus of faith for Buddhists before King Ashoka visited the site.

In addition, it suggests a possible new, additional interpretation of the inscription of the inscription on the stone pillar King Ashoka erected on the site. These scholarly findings constitute an inestimable cultural property for the Kingdom of Nepal and manifest Shakyamuni’s great virtue.

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20th Sakya Monlam in

Lumbini for World Peace 46 | w w w . v a i r o c h a n a . c o m

E

very year, despite the distance and traveling time, a large congregation of thousands of Sakya monks, Khenpos

and Rinpoches assemble together headed by His Holiness Sakya Trizin in Lumbini for the Great Sakya Monlam Festival for World Peace.

The noble aims of the Sakya Monlam Prayers Festival include peace and stability in the region, spontaneous emergence of inspiration in the mind of general public to embark on the path of Dharma and international world peace.

After the political changes in Tibet, in the 1950s, His Holiness the Dalai Lama, His Holiness Sakya Trizin and the leaders of other Tibetan Buddhist schools worked to establish Temples, monasteries, nunneries, and colleges out side of Tibet. Under their leadership, the Buddha’s doctrine began to flourish once again in India and Nepal, the birth place of Lord Buddha and most of the Tibetan tradition was successfully re-established including the performance of the Monlam Festivals.

Venerable Dharthang Tulku, primarily of Nyingma tradition, also assisted this revival by his generosity sponsoring the prayer gathering of all four schools.

In re-establishing the prayer festivals, two important considerations were: which prayers should be recited and where to gather from year to year. The prayer to be recited at Sakya Monlam was determined by His Holiness Sakya Trizin, His Eminence Chogye Trichen Rinpcohe and His Eminence Luding Khenchen Rinpoche along with other senior Sakya Lama and monks who choose 100,000 recitation of Samantabadhra prayer as

With the blessing of His Holiness, Sakya Trizin

the main recitation. Lumbini, Nepal, the site of the Buddha’s birth, was chosen for the first time as the gathering place. At this sacred site, monks, nuns and lay people from all countries gather in a huge convocation. The arrangement for this great gathering is managed by the Monlam Committee.

The first Sakya Monlam outside Tibet took place in Lumbini from March 1-15. 1993.

Since then, Sakya Monlams were organized in rotation system under management of the four

- Ven. Jhampa Losal w w w. v a i ro c h a n a . c o m

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sub-traditions of Sakya: namely Sakya, Ngorpa, Tsarpa

dozens of High ranking Rinpoches and Khenpos. His

and Zongpa.

Eminence Dungsey Asanga Rinpoche, His eminence

The 20th Sakya Monlam took place in Lumbini began on 1st December 2011. This time Tashi Rabten Ling Monastery of Tsarpa tradition took her turn to organize the Monlam. As always, His Holiness Sakya Trizin, the Supreme Head of Sakya Tradition of Tibetan Buddhism kindly presided over the Monlam which was attended by 48 | w w w . v a i r o c h a n a . c o m

Akash Rinpoche, Her Eminence Jetsunma Chemi Palter, His Eminence Thartse Khen-Rinpoche, Khangsar Shabdrung Rinpoche, Chogye Shabdrung Rinpoche, Shabdrung Rinchen Paljor, Tarik Rinpoche, Dhezhung Rinpoche were the some of prominent Lamas who had blessed the 20th Sakya Monlam Festival.

Unlike previous Monlam, this Sakya Monlam this time,

was painted with maroon color of Monk’s attire. The

saw tens and thousands of attendants mainly built up

organizer generously and wisely arranged a meticulous

of the monks from Sakya Monasteries in Nepal and

congregation for performing Monlam Puja at Lumbini

India and pilgrims from Tibet. There were also over two

Garden with array of floral decoration on the ninth day

thousand monks and lay practitioners of Tamang cast

of the Monlam. The last day of the Monalm also saw His

from nearby districts such as Narayan Ghat, Morang,

Holiness Sakya Trizin bestowing Long-life initiation to

Chitawan, Dhauni, Parsa, Butwal and Bhairahawa.

public on special request of Monlam Organizing Group.

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Group photograph during the first Monlam 1993

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His Holiness the 41

st

Sakya Trizin

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‘Holder of the Throne of Sakya’

C

onsidered second only to His Holiness Dalai Lama in the spiritual

hierarchy of Tibetan Buddhism, His Holiness the Sakya Trizin is the revered 41st Patriarch of the unbroken lineage of Khon and the head of the Sakya tradition, one of the four main traditions of Tibetan Buddhism dating back to 1073. ‘Sakya Trizin’ means ‘Throne Holder of the Sakya’. The Sakya teachings are held to be especially strong and powerful because the family holds the Emanation of Manjushri within itself. At the core of these teachings, along with the Lam Dre, is the lineage of the 13 Golden Dharmas.

Born in 1945 in Tibet, His Holiness was formally enthroned at the age of 14. His Holiness moved to India in year 1959, establishing the Sakya Guru monastery in Darjeeling. Since year 1959, His Holiness has worked tirelessly, teaching extensively and establishing over thirty monasteries in India and Nepal. He has also overseen the founding of Sakya centers all around the world. w w w. v a i ro c h a n a . c o m

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An Interview with

H.H. the 41 Sakya Trizin st

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V. His Holiness, we are in the Holy Land of Lumbini at this very moment.

His Holiness, the Supreme Head of the Sakya lineage of Tibetan Buddhism, would you share with us an account of your life and shed some light on the history of the Sakya lineage?

H.H. You see, in Tibetan Buddhism we have 4 major schools. Sakya is one of them and the Sakya school is founded, established and flourished by the Khon lineage originally believed to be the direct descendants of the Khon Konchok Gyalpo, direct disciple of Guru Padmasambhava and Shantarakshita. In fact one of the first Tibetans to receive the fullfledge Buddhist monks’ ordination is also Khon lineage member called Khon Nagendra Rakshita.

They were actively involved in the Buddha Dharma and very Great and Highly realized masters but they were all Nyingmapas. After many generations they felt it time to

H.H. Actually in Tibet also every

modern day and age? Your Holiness

establish a separated school and so

monastery has Monlam festival

why should we practice Buddhist

Sakya School was founded. Since

every year. There’s a Great Monlam

teaching?

then Sakya is a separate school still

festival by the Gelugpas but then

carrying on the Nyingma tradition.

the Tarthang Rinpoche who is

We are Sakya which means our

a Nyingma lama made the first

main philosophy and teaching came

contribution to start the Monlam 20

from the Great Master Nagarjuna as

years ago. First he met with every

well as the Mahasiddha Virupa from

school and in that time one of our

these two traditions with study and

Greatest Guru and my own personal

meditation. This is the brief outline.

Guru, H.E. Chogye Trichen Rinpoche

The Khon lineage is not incarnation.

is residing in Lumbini so we chose

It is hereditary from father to son.

here. Samantabhhadra prayers is

V. Monlam: The Great Sakya Aspiration Prayer Festival is held annually. This is the 20th year in Lumbini. Would you please give us a brief history of the Sakya Monlam and the main purpose of performing the Monlam each year? What are the benefits of reciting Samantabhadra’s

very important because it self says even those who have committed very heinous crimes if you recite it will be purified. The world faces many problems as well as man made problems so to pacify all of these that we recite every year 100,0000 times, one lakh.

H.H. Whether you practice Buddhist teaching or not is an individual choice. Our basic human problems are still the same. We have emotion problems and although we are in 21st century there’s tremendous material progress, and scientifically technology. High tech is prevailing everywhere but these things are helpful but they don’t solve the real problems. Real problems exist not outside but within our own mind.

They can’t be solved through material progress so the only way to solve this problem is through the spiritual guardians and spiritual practice. The Buddhist teaching is very scientific because Buddha

Aspiration to Noble deeds? Why was

V. How does the essence of the

himself said you should not believe

Lumbini chosen?

Buddha’s teaching help us in this

my teachings just on mere faith, you

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have to believe through reasoning,

elaborate on it? Would you share

Buddha Vihara. Could you tell us

though investigations by analyzing

your memories with us about the late

the significance of the temple for

it. Therefore it is very suitable in

H.E. Chogye Trichen Rinpoche and

Lumbini?

modern times that so many people

his contributions to Lumbini?

are interested in learning and studying the Buddhist teachings.

H.H. Lumbini is the birthplace of the

H.H. Guru Yoga is very important

Buddha. This is the most auspicious

because it is the Guru who

place so Rinpoche felt it is very

V. How do we practice the Buddhist

introduces you to Buddha Dharma

important to build the monastery. He

path? For the modern western

and teaches you how to practice the

got help from the Mustang Maharaja

Dharma students what would your

Dharma. In Hinayana, Mahayana,

and the late King Mahendra who

strongest advice be for them to set

Vajrayana schools the teacher

contributed land. All the outer and

them on the right path? What do you

is very important particularly in

inner conditions were gathered here

thing they need to be most mindful

the Vajrayana when you receive

so therefore he established the

of?

abhisekh and you receive the

monastery here.

H.H. I think the main thing is they have to study what they will practice.

For example the Shantideva’ Bodhicharyavatara (Entering the Path of Enlightenment) is very very important because it explains the whole concept of the Buddha’s

initiation and teaching to see the Guru as the real Buddha. H.E. Chogye Trichen Rinpoche is a very Great Scholar as well as very highly realized spiritual master. H. H. Dalai Lama took initiations and teachings from him. So he is the highest.

teaching through logical reasons.

V. In the year 1970’s in the absence

After studying this you apply it in

of motorized vehicle traffic,

everyday life when you encounter

depending solely upon bull carts for

people with emotional problems.

building supplies and six years in

V. The Guru Yoga is an important practice in Buddhism. Would you

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the making H.E. opened the doors of the temple Dharma Swami Maharaja

V. The government is marking the year 2012 as VISIT LUMBINI YEAR. What would your advice be for the authorities, paying heed when it comes to Lumbini development?

H.H. The people who come here are Buddhist people to receive blessings.

I think they could organize seminars or teachings so visitors can see the place and digest principle teachings of the Buddha whether they are Buddhist or non-Buddhist.

Real problems exist not outside but within our own mind. They can’t be solved through material progress so the only way to solve this problem is through the spiritual guardians and spiritual practice.

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Renowned Trantric Master, an Outstanding Scholar & an Eloquent Poet - H.E. Chogye Trichen Rinpoche

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His Eminence Chogye Trichen Rinpoche is head of the Tsarpa branch of the Sakya Tradition of Tibetan Buddhism. He is a renowned trantric master, outstanding scholar, practitioner, and a poet.

He transmitted the most profound and important teachings such as the cycle of Gyude Kuntu (The Collection of Tantra). As the most senior Sakya Lama, he offered teachings to great masters, including the 14th Dalai Lama and His Holiness Sakya Trizin.

The fruitful transmission of His Eminence’s teachings is an enlightened activity of Dharma, a brain-child of his blessings and pure aspirations. w w w. v a i ro c h a n a . c o m

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The Lumbini Monastery Dharmaswami Maharaja Buddha Vihara

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The beginning In 1968, in response to a series of appeals by the Mustang Dharmaraja, the late King Mahendra approved a grant of ten kata of land within the holy site of Lumbini. In 1969 the Mustang Dhramaraja Jigmey Palbar traveled to Kathmandu, the capital of Nepal and invited Mr. Ramesh Jung Thapa, the Director of the Department of Archeology, H.M.G. of Nepal, to the site of Lumbini. He identified the location for establishing the monastery east of the Buddha’s birthplace, and north of the Nepal Government Monastery.

The gift In 1970 the Mustang Dharmaraja Jigmey Palbar, and his Queen Chimey Sidrol, took responsibility for assistance and expenses of construction. They allowed to permanently place objects of merit for the reverence of visitors who travel to Lumbini; a three foot blessed gilt image of the Great Abbot of Mustang, the peerless Sonam Lhundrup (1456-1532) made five hundred years ago, the Gurus in the lineage of the Path and Fruit teachings. A large, fine Stupa of the Kadam tradition, and a gold-lettered Eight Thousand Verse Prajanaparamita, were offered by the Namgyal Monastery in Mustang, a two foot gilt image of the Sage was offered by Montang Monastery in Mustang.

The consecration On March 2, 1975, in celebration of the enthronement of His Majesty King Birendra Bir Bikram Shah upon the golden throne, the doors of this temple were opened by the representative of H.M.G. of Nepal, the Zonal Commissioner of Lumbini

CONSTRUCTION In 1969, on the 5th day of the 12th Tibetan month, the land was examined, the lines from the serpent earth-deity (mahoraga) diagram made, and initial excavation and leveling was carried out. The sequence of offerings were conducted.

The assembly hall was fifty feet in length and thirty-three feet in width.

There is a temple for the protectors, and a chapel. Eleven rooms, included a chapel for the Translated Word, a living room, and elevated chapel for worship.

The murals (in the assembly hall) are of the Twelve Deeds of the Enlightened Teacher, together with the retinue, Sixteen Sthaviras, Twenty-One Taras, Gurus, deities, and dharmapalas. In the portico are four great guardian-kings, and five-part wheel of Life. They were completed by Gyatso Chudrak, Guru Wangchuk, and Ge Lekdrup Gyatso. They were assisted by four young monks of Lumbini, as well as Jamzang and Tengya from the Rajpur Dharma Centre.

From 1970 the work took six years.

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The blessings H.H. Sakya Trizin Rinpoche, Ngawang Kunga Tegchen Palbar, performed the ritual of consecration via Sri Hevajra, to stabilize the infusion of the blessings of primordial wisdom until the end of the aeon. He led the ritual assisted by the five Lamas and Tulku, and fifty members of the Sangha. He performed the consecration for three days with more than a thousand people, including regional officials and honored guests. It is a shrine for the accumulation of merit by all faithful people who come to visit from the United Nations and all over the world.

His Eminence conducted the first three-year retreat based on the Hevajra Tantra.

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What is happiness, and how can we achieve it?

- Matthieu Ricard

66 | w w w . v a i r o c h a n a . c o m

H

appiness is a way of being and experiencing the world.

The mind translates outer conditions into happiness or suffering. This is why we can be deeply unhappy even though we “have it all,” —wealth, power, health, a good family.

Authentic happiness is a way of being and a skill to be cultivated. When we first begin, the mind is vulnerable and untamed, like that of a monkey or a restless child. It takes practice to gain inner peace, inner strength, altruistic love, forbearance, and qualities leading to authentic happiness.

You just sit from time to time, turn your mind within, and let your

thoughts calm down. Focus your attention on a chosen object in your room, your breath, or your own mind. Inevitably, your mind will wander as you do this. Gently bring it back to the object of concentration, like a butterfly that returns again and again to a flower.

In the present moment, past is gone, future is not yet born, in pure mindfulness thoughts arise and go without leaving a trace.

That’s what basic meditation is.

Meditation cultivates attention and compassion and new ways of experiencing the world.

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We become less impatient, less

the same way that clouds are not the

situation: you enjoy lasting wellbeing

prone to anger, less torn between

sky. We look at anger and keep our

for yourself, acting in altruistic ways

hopes and fears. We develop a

attention upon it. If we stop adding

towards others, and be perceived as

propensity toward altruistic behavior.

wood to a fire the fire will die out.

a good human being.

Take malevolent anger. Anger can fill our mental landscape and project its distorted reality on people and events. When we are overwhelmed by anger, we perpetuate a vicious

Anger will vanish away. Let emotions arise, but let them be freed from their afflictive components: distortion of reality, mental confusion, clinging, and suffering for oneself and others.

If altruistic love is based on an understanding of the interdependence of all beings acts of love generate a deep and heartwarming fulfillment.

circle of affliction by rekindling anger

There is great virtue in resting from

each time we see or remember the

time to time in pure awareness of

person who makes us angry. We

the present moment when afflictive

become addicted to the cause of

emotions arise so that we do not

suffering.

identify with them.

If we look at it with mindfulness,

It is difficult in the beginning, but

not always be “pleasant,” it leads

that which is aware of anger is not

becomes natural.

the mind to a sense of inner peace,

angry and we can see that anger are thoughts. Anger doesn’t cut like a knife, burn like a fire, or crush like a rock; it is a product of our mind.

Instead of “being” the anger, we understand we are not the anger, in

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Just as you learn to deal with afflictive thoughts, you cultivate and enhance wholesome ones. Filled with

Altruism, inner peace, strength, freedom, and genuine happiness thrive like a nourishing fruit.

Selfishness, animosity, and fear grow together. While helping others may

courage, and harmony with the interdependence of all things and beings.

love and kindness brings about an

Afflictive mental states begin with

optimal way of being. It is a win-win

self-centredness, excessive self-

The Fragrance of Peace The most important time to meditate is early in the morning. The “fragrance” of meditation will remain and give a particular perfume to the whole day. Another important time is before falling asleep. If you generate a positive state of mind, filled with compassion or altruism, this will give a different quality to the whole night.

When people experience “moments of grace”, or “magical moments” in daily life, while walking in the snow under stars or spending a beautiful moment with dear friends by the seaside, what is really happening? All of a sudden, they have left their burden of inner conflicts behind. They feel in harmony with others, with themselves, with the world. It is revealing to understand why they feel so good: pacification of inner conflicts; a better sense of interdependence with everything rather than fragmenting reality; and a respite from the mental toxins of aggression and obsession. These qualities are cultivated through developing wisdom and inner freedom. This leads to a lasting state of well-being we call genuine happiness. In this state, feelings of insecurity give way to a deep confidence in life. Your equanimity will spare you from being swayed like mountain grass in the wind by praise, blame, gain and loss, comfort and discomfort. You can always draw on deep inner peace, and surface waves will not appear as threatening.

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A Guide to Developing Life’s Most Important Skill importance associated with fear

hermitage in the Himalayas deal with

This stems from a lack of maturity.

or resentment towards others, and

crows. The crows often attack them,

Spending time to develop human

grasping for outer things as part of a

diving at the eagles from above.

altruism and compassionate courage

hopeless pursuit of selfish happiness.

But, instead of doing all kinds of

are obvious. We managed to keep

A selfish pursuit of happiness is

acrobatics, the eagle simply retracts

2% of overhead expenses, and

a lose-lose situation: you make

one wing at the last moment, lets the

someone called Karuna-shechen a

yourself miserable and make others

diving crow pass, and then extends

“positive deviance”.

miserable as well.

its wing again. The whole thing

Inner conflicts are linked with past regrets and future fears. You are not

requires minimal effort and causes little disturbance.

truly paying attention to the present

Dealing with the arising of emotions

moment, but are engrossed in your

in the mind works in a similar way.

thoughts, in a vicious circle, feeding

Matthieu Ricard trained as a cellular geneticist. He left that career nearly 40 years ago to study Buddhism. He has authored seven books, including

I dedicate the entire royalties of my

Happiness: A Guide to Developing

books to thirty projects on education

Life’s Most Important Skill, and is the

This is the opposite of bare attention.

and health in Tibet, Nepal and India,

French translator for His Holiness

Look at pure awareness in the

with a group of dedicated volunteers

the Dalai Lama. He lives at Shechen

present moment.

and generous philanthropists (see

monastery in Nepal, travels the world

www.karuna-shechen.org). It is

for Karuna-shechen humanitarian

easy to see how corruption, ego,

projects and spends some time

weak empathy, and discouragement

every year in solitary retreat in a

plagues the humanitarian world.

hermitage in the Himalayas.

your ego and self-centeredness.

If you cultivate these mental skills, you can deal with the arising of mental perturbations like the eagles I see from the window of my

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Books

Editor’s Choice

Happiness Author: Ricard, Matthieu What is the one thing everyone wants? Happiness. But where do we find it? For the past number of years, French Buddhist monk and former cell biologist Matthieu Ricard has been working with scientists and Buddhist meditators to find out. Happiness is not something you seek, but rather it is a skill you develop.

The Wisdom Of No Escape Author: Chodron, Pema This book is about saying yes to life in all its manifestations--embracing the potent mixture of joy, suffering, brilliance, and confusion that characterizes the human experience. Pema Chodron shows us the profound value of our situation of no escape from the ups and downs of life.

Buddhism Author: Chopra, Swati With a heightening interest in Buddhism worldwide, and a fast growing respect for the Dalai Lama as a preacher of peace and contentment, Buddhism: On the path to Nirvana is a welcome and much needed introduction to the life and teachings of Buddha.

The ABC of Enlightenment Author: Osho Osho defines words in contemporary language that lead to practical enlightenment. In this book, he offers ways readers can experience those words spiritually - often by shocking them out of thinking they already know what the word means so they can more powerfully experience the meaning of the word.

Acceptance - Just for 24 hours, try it - total acceptance, whatsoever happens.

Someone insults you, don’t react, and see what happens. Suddenly you will feel an energy flowing in you that you have not felt before.

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Š Pasang Sherpa 72 | w w w . v a i r o c h a n a . c o m

Boudha w w w. v a i ro c h a n a . c o m

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PULLAHARI

Founder: H.E the Third Jamgon Kongtrul Rinpohe (1954 - 1992)

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Spiritual Head: H.E the Fourth Jamgon Kongtrul Rinpoche

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The Monastery

Apart from the general beauty and spaciousness of the place, the design of the temples at Pullahari is exquisite. Fundamentally of the Tibetan Buddhist temple style, they are well-proportioned and modern, finely decorated with intricate traditional carvings, the finest Tibetan Buddhist murals and artwork. Designed by an American architect and monk closely guided by the vision of the Third Jamgon Kongtrul Rinpoche (19541992), the temples are built by local artisans and the carvings and the artwork executed by the monks and local artists. They illustrate the best of our local Nepali craftsmanship and artistic skills, and also serve to preserve the finest of Tibetan Buddhist architecture and sacred artwork for the future generations.

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Within a leisurely hour’s walk north from the Great Stupa of Boudhanath lies a remarkable gem.

Pullahari, hill of clear light flowers, is the monastic seat of His Eminence Jamgon Kongtrul Rinpoche in Nepal. Overlooking the Great Stupa and Kathmandu Valley with the Shivapuri Mountain as its backdrop, Pullahari is a serene place of beautiful Tibetan Buddhist temples surrounded by spacious gardens where many kinds of trees, herbs and flowering plants grow.

There is something particularly clear, open and relaxed there that touches every visitor.

Amidst the secluded serenity, the age-old tradition of prayers, rituals, and the training and education of monks continue in the monastery and retreat centre. Today there are 250 monks in the monastery and among them, 17 are in the traditional three-year retreat.

In addition, the monastery also offers residential programs on Buddhist Mahayana philosophy and meditation at the Rigpe Dorje Institute open to international students intent on gaining knowledge and insight into the teachings and practices for realisation of the ultimate truth. At the Institute, students enjoy the opportunity of engaging in the Dharma in a sacred environment where the traditional, time-proven practice of teaching and transmitting the Dharma still goes on. The students are also encouraged to apply their abilities in intellectual analysis, thus enlivening the atmosphere of contemplative study and practice.

The coming programmes will be in 2012: The Rigpe Dorje Philosophy Programme from January 4th to February 29th, and The Meditation Programme from March 12th to 22nd.

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The Charitable Projects As much as the Third Jamgon Kongtrul Rinpoche was focused on propagating the Buddhadharma, He also cared deeply about humanitarian concerns. In 1992, He established Ananda Sangh, a non-profit organization in Nepal. Its primary aim, alongside preserving and propagating Buddhism, is to support social projects that benefit the poor and needy, and community projects especially those of the Monastery’s neighboring communities. Ananda Sangh has undertaken many social and community projects.

Rural Outreach and Microsurgical Cataract Programmes: A widely beneficial project that Ananda Sangh has undertaken since 1995 is the Rural Outreach Microsurgical Sight Restoration Programmes in association with Tilganga Eye Centre of Nepal under the direction of the esteemed Dr. Sanduk Ruit, the pride of our Nepali people.

The aim is to provide free eye care and restore vision through cataract surgeries and intra-ocular lens implants. Aimed at poor and needy patients in remote rural areas, Ananda Sangha sponsors at least one sight restoration programme every year. The patients are screened at their localities and mobilised to Pullahari for surgery and lens implant. In many cases, due to the remoteness of their village, the lack of health facilities, poverty and ignorance, many patients who attend the programmes are almost blinded by cataract. Typically, they regain ambulatory vision a day following the surgery when their eye-patches are removed and complete vision within one month of surgery.

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In a third world country like Nepal, blindness not only affects the afflicted person but also members of the family.

When vision is impaired, the individual has little capacity to contribute to income for the family or to community life.

Often, they will come to require care.

The situation quickly takes toll on poor families in particular. In many cases, the family unit ceases to function and the afflicted person may be driven to great despair and begging. As such, the restoration of sight to the patient is not only a boon for the individual, but also the family as well.

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Most recently, Ananda Sangha organized its 19th Free Cataract Microsurgical Clinic on November 1st and 2nd, 2011. Altogether, 2,870 outpatients were screened and treated for various eye ailments at eleven remote areas outside Kathmandu Valley. From among them, 258 surgeries were performed at the two and a half days microsurgical programme held at Pullahari Monastery.

The youngest among them was 13 year old Asali Lama from Gajuri village. The oldest was 90 year old Barab Singh from Thankot village. All the patients were too poor to afford treatment.

The Monastery mobilized all the patients from their remote villages to Pullahari and provided accommodation and meals at the monastery.

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Since 1995, Ananda Sangh has sponsored the screening and treatment 34,868 out-patients, and cataract surgeries and lens implants for 3,372 people.

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An interview with

Dr. Sanduk Ruit “God of Sight”

Dr. Sanduk Ruit’s mission is to bring eyesight to anyone who needs it, regardless of his or her ability to pay with pre- and post-operative care that rivals the highest quality health care throughout the world. Dr. Ruit developed a suture less form of cataract surgery, a technique allowing safe, high-volume, low-budget operations.

Institute of Medical Sciences in Delhi, India. He returned to Nepal. In 1980, while working on a Nepal Blindness Survey, he met Fred Hollows who became his mentor.

Fred helped make his life goal clear: the restoration of eyesight to people who were unnecessarily blind. In 1986, Sanduk Ruit studied with Hollows for 14 months at Sydney’s Prince of Wales Hospital in Australia.

A masterful surgeon, he performs dozens of flawless cataract operations at eye camps over a 12-hour day.

Working tirelessly at the operating table he says “the surgical chair is the most comfortable place on Earth I have.”

Hollows and Ruit held the conviction that all people with treatable blindness have the right to restored eyesight; and that people in developing countries deserve access to the same quality of care and technology as people in the developed world. They also shared an ambitious vision: the elimination of avoidable blindness in the Himalayan region.

Dr. Ruit helped found the Tilganga Eye Centre in 1994.

Tilganga treats 2,500 patients a week and surgery fees are waived for the needy. Because many of the poor and blind cannot make it to Kathmandu, Dr. Ruit reaches out to them by trekking into remote parts of Nepal and throughout the Himalayas. Dr. Ruit and colleagues from Tilganga have worked as far afield as North Korea, Cambodia, Bangladesh, Vietnam, Ethiopia and Ghana.

Sanduk Ruit was born in Olangchungola, Nepal, a remote village in Eastern Nepal. The nearest school was a week’s walk away. There were no health posts.

Ruit’s sister died of tuberculosis when he was 17. This experience led him to become a doctor. Ruit completed a three-year ophthalmology residency at the All India

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In Australia, Sanduk Ruit learned the latest cataract micro-surgery technique using implanted intraocular lenses. He took his knowledge to the poorest of the poor.

Today he continues to trek through the most remote regions of Nepal conducting eye camps and restoring sight to thousands of the blind.

Dr.Ruit has received many awards in recognition of his work. He was awarded with the Ramon Magsaysay Award in 2006 and Thailand’s Prince Mahidol Award in 2007. In 2010, he received one of Nepal’s greatest honours – the Ujjwol Kirtimaya Rashtra Deep award for his medical contributions to the country.

During the 2 day eye-camp

on the eyes. I don’t have many other

the sight for others, and how I can

November 1st and 2nd at Pullahari

strengths so realizing very accurately

help others to do that multiply that

Monastery (Anand Sangh) I

that you can’t live forever I try to see

effect with training. I’m trying to set

interviewed Dr. Sanduk Ruit.

how best I can utilize my strength.

up other centers around the world.

That’s why I sit down for long hours

I get my strength from individual

and even if I don’t do anything…I

patients who just 12 hours ago were

probably restore a few more people’s

not able to see light in darkness and

eyesight.

suddenly you open the bandage and

V.The Founder Avatar Lama H.E. the third Jamgon Kongtrul Rinpoche appreciated your vision to restore people’s eyesight and bring the blind out of the darkness. Since 1995, the

V. You come from a remote village

monastery has been sponsoring

in Eastern Nepal. A doctor of your

and organizing surgeries and

high caliber could have easily opted

intra-ocular implants with you as

for foreign shores and could have

the driving force. Where do you get

a lived luxurious life overseas. But

the energy to work tirelessly at the

you chose to stay here in Nepal

operating table performing dozens of

and restore the eyesight of blind

operations at a stretch?

people making house calls in remote

SR. Every human being is born with certain limitations and certain

impoverished areas, trekking for days on end. What keeps you going?

patients are able to see everything with emotions. The smile you see on their face really keeps me going.

That’s a very powerful moment, very powerful moment! Many people do not have the opportunity to do this. I have this abundance. If I had left for overseas I don’t think I’d have such an opportunity to work and make a difference in hundreds, thousands and millions of people’s lives. I’m

strengths. I realized early on that

SR. We are all born with mission and

sure what I’ve done is great and

the only strength that I have is my

it’s a very special thing. I’m at a stage

worthwhile.

hands and my eyes. I can utilize my

where I’ve realized that my mission

eyes to see what my hands can do

is to learn how best I can restore

V. I think from my personal view God

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sent you on earth for a reason with a

thought that if we could do something

with the same concept of delivering

purpose.

extra besides our normal ritual of

the service helping poor people.

prayers and lighting lamps medicine

Wealthy people also come for quality

and health care is a social service

surgery, they are able to pay for the

that’s much stronger than actual

service and from this we can help

V. This is the 19th Eye-camp held at

religion. That’s why I became very

more poor people. That’s how we

Pullahari monastery and an annual

closely attached to his philosophy

sustain ourselves. That hospital is

affair. Could you please elaborate

and he always wanted to take me

a model with a husband and wife

the significance of the initiative of

to places where there were many

doctor team and another 15 doctors

Pullhari Monastery in community

needs. It’s unfortunate he passed

on an annual basis. They perform

involvement and their contribution to

away so early but his disciples

2,000 surgeries in the community.

the society?

Tenzing Dorjee, Khenpo Chokyi and

In that area it is the only functioning

SR. I look at myself and I feel for

Mr. Trinley in Kalimpong all of them

eye-centre.

certain I don’t practice any religion.

helped start the first modern cataract

I’m so busy I’ve no time to think. I’ve

surgery in northeastern India and

total faith in Buddhist philosophy.

the first modern cataract surgery in

The founder Avatar Lama of this

Tibet. Through their effort in Tibet we

monastery H.E. Jamgon Kongtrul

have now trained 50 local doctors.

the 3rd who passed away was really

We have an institute in Lhasa which

a great friend and a teacher. Since

is almost self-sustaining and does

the late 80’s through Tenzing Dorjee,

about 2,000 surgeries a year on

I met lots of spiritual people from

a routine basis. We have another

different religious backgrounds,

centre developing in Ching Hai,

Hinduism, Buddhism…Islam…but

China.

in him I found a sense of purpose.

Now we have a hospital in Kalimpong

He was committed to the welfare

at the Hospice care service which is

of unprivileged people. H.E. always

run by the Paramita Charitable Trust

SR. Everybody has a purpose. You have a purpose. I have a purpose.

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Anand Sangh has also helped us to build our first operating theatre at Tilganga when we needed resources.

Our partnership goes back a long time. Our partnership is based on common teacher Founder Avatar Lama, His Eminence Jamgon Kongtrul the Third’s extreme sense of trust understanding the same vision we have.

V.Same Mission.

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The Annual November Course of

Kopan Monastery

Š Lama Yeshe Wisdom Archive, April 1971

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K

opan Monastery has hosted a month–long meditation course every November. It is designed to introduce the teachings on the graduated path to enlightenment (Tibetan = Lam-Rim) to Westerners and Asians. The course started November 10 and finished December 10, with 265 people from 38 countries.

The structure of the course was developed by Lama Yeshe. It involves meditation in the morning followed by a teaching after breakfast. In the afternoon people meet in discussion groups.

There is another teaching followed by meditation. After dinner is a final meditation session.

In the second half of the Course the Eight Mahayana Precepts are taken every day. The course is a unique chance to hear a presentation of the path to enlightenment established by Lama Tsongkhapa, the founder of the Gelug tradition, who relied on the “Lamp of the Path” composed by the great Indian master Atisha.

The lamrim meditation course is an integral part of the history of Kopan Monastery and the evolution of the world-wide organisation called Foundation for the Preservation of the Mahayana Tradition (FPMT), which was created by Lama Thubten Yeshe and Lama Thubten Zopa Rinpoche, the founders of Kopan Monastery.

In the late 1960’s an American woman of aristocratic Russian background read a book by Lama Govinda called “Way of the White Clouds,” which talked about a famous Tibetan lama called Geshe Tromo Rinpoche.

Zina decided she wanted to meet this great Lama and came to Darjeeling. Zina Rachevsky became devoted and wanted others to meet them and benefit from their wisdom and compassion. She took lamas to Sri Lanka with the intention to start an

international meditation centre there. This did not work out, so they came to Nepal, Lama Zopa Rinpoche’s homeland and purchased Kopan Hill. The first meditation course was held in 1971 for 20 people.

Another course was held that year and for years, two courses a month were held every year. Lama Zopa Rinpoche did most of the teaching and Lama Yeshe contributed. The two lamas were developing Lawudo Gompa in Solo Khumba fulfilling the Lawudo Lama’s promise that in his next life he would pay particular attention to the education of his people. Every winter the young monks of Lawudo Gompa would come down to Kopan to escape the bitter cold. The international meditation centre transformed into Ogmin Jangchub Choling Monastery and the month-long meditation courses became an annual event held every November at the monastery.

As a result of westerners coming to Nepal and attending the Kopan “November Courses” meditation centres were started in the West and the FPMT came into existence. As more centres developed the attendance at the November courses declined somewhat but has since increased. As the Lamas became more and more occupied with travelling around the world teaching at FPMT centres, some of the older ordained students were asked to teach the main bulk of the course. Lama Zopa Rinpoche return to teach the last ten days. Kopan Monastery and the FPMT is now Lama Zopa Rinpoche’s responsibility.

Shorter ten day meditation courses are offered throughout the year.

2011 marked the 44th month-long lamrim meditation course held at Kopan monastery.

– Ven. Thubten Dondrub

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An Experience of Lam-Rim Meditation – Rachel Glueck

I

t’s 5am and I’m trying to shake my mind awake with the wish for Enlightenment. “Enlighten-what??”

my bloodshot eyes ask me from the mirror. Lama Zopa Rinpoche says the first thing we should do when we wake is to rejoice that we’re still alive.

I’ve manifested a sliver of discipline most mornings for prostrations to the 35 Confession Buddhas. I climb to the stupa garden. Orion’s belt hangs low in the sky and I thank the stars for their beauty – reminding myself that they’re not inherently existent.

Fatigue fades away and my gratitude for this precious life arises.

I came to Kopan by chance, via the persuasion of a friend and mentor – a disciple of Lama Zopa Rinpoche and three-time November course student landing me in Kathmandu just in time for the October Intro to Buddhism course. At the end of 10 days, I signed up without hesitation for the November month-long retreat.

So there I was reciting prayers and

when so many masters are happy to show the way?

for over 2,500 years.

What is it that makes Kopan such

doing prostrations at 5:30 in the

As for the elements of formal

an incredible place for retreat?

morning. With a mind half critical

religions prostrations, for example,

As with any dependently arisen

scientist and half freewheeling artist,

I initially rejected. Noting that it was

phenomenon, it’s a number of

I was certain I’d never adopt a formal

my pride I thought, “If I have such

causes and conditions that come

religion. But after 16 years I began

a strong resistance, I’d better give it

into play. There is a pervasive energy

to grasp that I was in dire need of a

a try.” Within a week I was actually

of being cared for with loving-

structure to follow. As much as my

enjoying prostrations and found it

kindness by the cooks, cleaners, and

pride might try to convince me that

had a powerful effect on subduing

gardeners and great masters. Kopan

I’m capable of burning my own path

my ego. There’s a good reason

is an incredible refuge in both the

to Enlightenment, why go it alone

people have been doing this practice

worldly and Dharmic sense.

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The mornings begin with tea at 6a.m.

For half an hour 270 students scatter about the grounds, silently sipping their chiya, watching the sunrise.

I stand beneath the giant liana that cascades orange blossoms, stretching, watching the wind flick long, yellow prayer flag against a backdrop of grey mountains.

We make our way into the gompa for an hour of meditation. Venerable Amy from the Milarepa Center in Vermont

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leads the two daily mediations – beginning with shinay and moving on to analytical meditation, reflecting on lecture topics. Teachings are held twice per day covering the Lam Rim, moving from “What is mind?” through karma and emptiness. Venerable ThubtenDondrup has honored us with his superb teachings this year. His familiarity with Buddhist philosophy as well as the analytical (sometimes cynical) Western mind is apparent in his style: traditional, yet sprinkled with humorous,personal anecdotes.

The daily discussion groups are a highlight. We work through our

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personal questions on the teachings

Although we’ve all struggled through

interest in, the Dharma. Am I up to

and their practical application. I

the discomfort of meditating on

the challenge?

had the good karma to end up in a

death, the lower realms, and the

warm dynamic group findingcommon

pitiful truth of our self-cherishing,

ground and a wealth of support in

everything about the outer conditions

each other.

at the monastery is conducive to the

What sets Kopan’s one-month

inner journey.

It’s a terrifying question on the one hand, and an invigorating challenge on the other. After all, if I didn’t come here to learn how to put theory into practice, what did I come for?

course apart from the multitude of

We have all become extraordinarily

Although I imagine it will only take

programs advertised in the spiritual

kind, calm and generous with one

half a day in the jungle of the “real”

supermarket is, amongst many

another. Life takes on a paradisical

world to realize I’m not quite the

other things, its grounding in the

glow. It’s easy to feel I’ve let go of

Bodhisattva Warrior I’d imagined

Mahayana tradition, as well as the

the baggage I arrived with – that the

myself to be, one thing is certain:

absence of ego-patting – there

slate of obscurations has been wiped

once one has entered the labyrinth

are no cheap tricks to impress, no

clean. The big question is what

of Ultimate Truth, the only way to

pretense of a quick-and-easy path

happens when I leave the Kopan

conquer it is to venture ever deeper

to enlightenment. In fact, they make

bubble? It’s a mad, mad world out

inward.

it quite clear that we may well have

there, and most of its inhabitants

eons of hard work ahead of us!

have never heard of, nor have any

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Tsering Art School (Shechen Institute of Traditional Tibetan Art)

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T

he Tsering Art School is housed in the grounds of Shechen Monastery in Boudha. It was established by H.E. Shechen Rabjam Rinpoche in 1996 for young artists to receive training in an authentic lineage of thangka painting (thangkas are Tibetan Buddhist pictorial scrolls, either painted or made of fabric). Shechen Institute of Traditional Tibetan Art, ‘Tsering Art School’ is a thangka painting school. Students are trained in ‘Karma Gadri’, from Eastern Tibet famous for landscapes and transparent treatment of colour.

The goal is to provide young men and women from the Himalayan region and abroad the knowledge and skill to sustain this sacred tradition within its proper context of genuine Buddhist practice.

When Pasang approached me to write an article about the school for the third issue of Vairochana, the most interesting and unique thing about the school is its emphasis on encompassing the artists’ training from within the context of Buddhist practice. I will mention this training for readers.

There are many fine schools of thangka painting in the Himalayas. Konchog Lhadrepa, the school Principal, was sent to Rumtek Monastery by his guru, H.H. Dilgo Khyentse Rinpoche, to train with one of the greatest Karma Gadri masters of the time called Lhadre Tragyel. Most thangkas nowadays are not painted purely from a tradition.

Anyone studying here is a Buddhist and coming to study at the school of their own volition. Konchog compiled prayers for the students to recite each day, from the Cho-Chos (book of daily prayers) composed by Lochen Dharma Shri from Mindroling Monastery (this book of prayers is now also published with English translation). Every day begins and ends with recitation of prayers. The students are required to learn to read Tibetan recite and memorize prayers.

Students from local Buddhist cultures and abroad receive core Buddhist teachings as artists in old Tibet would have had. Thangka painting is integral to Vajrayana Buddhism. Thangka painters should be both knowledgeable and wellpracticed.

Konchog realized future artists needed a text about art training from Buddhist practice manuals. He wrote a book in Tibetan, called The Path to Liberation; The Tsering Art School Manual for the Basic Gradual Stages of Deity Drawing.

Konchog taught this text while writing it, in English and Tibetan and it became a curriculum of the school. In 2012 a companion text in English should be available.

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It contains teachings on sacred art and the Dharma in India and Tibet and art lineages from Tibet. It contains iconography, symbolism, drawing, and art materials within the sacred arts reside in the Buddhist cannon, one of the five sciences necessary for the training of a bodhisattva.

The book includes using precise measurements and iconography derived from the tantras. The artist understands the immeasurable benefit from adhering to this, and also the negative karmic consequences of altering the proportions.

Anyone studying this curriculum will appreciate the ‘dakpa sum’ or three noble principles; 1) generating the altruistic motivation at the beginning of their work, 2) encompassing that motivation with the view of emptiness while conducting their work, and 3) dedicating it to enlightenment at the conclusion of the day’s activity.

Konchog includes teachings on sadhana practice (kyerim and dzogrim), visualization, mandala, stupa making and other activities.

Thanks to the foresight of Shechen Rabjam Rinpoche and the kindness of Konchog Lhadrepa this sacred art tradition is now being passed on. As Shechen Rabjam Rinpoche says : “Preserving the Sacred Arts is always a part of preservation of Dharma” Charlotte Davis is an Australian artist who studied and worked full time at the Tsering Art School from 1998-2004.

She is currently rendering a text in English as a companion to Konchog’s book, in lieu of an actual translation of the book.

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