The Thousand Stars Foundation wishes everyone happiness and prosperity for the New Year. May Buddhas of longevity, particularly Amitayus and White Tara grant all of you long life!
Amitayus Mantra (From Long-life Empowerment conducted by Kundrol Mongyal Lhasray Rinpoche, December 2006)
Om Namo Drum Abarimita Ayujnyana Hrih Hung Drum Soha
คาถาพระอมิตายุส: โอม นาโม ดรุม อาบาริมิตา อยุจานา หรี ฮุง ดรุม โซฮา
White Tara Mantra (From White Tara Empowerment conducted by Ringu Tulku Rinpoche, November 2007)
Om Tare Tuttare Ture Mama Ayu Bunye Jana Putrim Kuru Soha
คาถาพระแม่ตาราขาว: โอม ตาเร ตุตตาเร ตูเร มามา อายุ ปุญเญ จานา ปูทริม กูรู โซฮา
I would like to encourage all of us to offer flowers to Buddha and recite these long-life mantras, particularly for our teachersl. They have been kind to us by traveling to Thailand to teach us and show us the way towards enlightenment.
Arranging flower vases for the New Year
For Guru Rinpoche retreatants, please bring:
1. Comfortable but polite outfit. Any color is fine.
2. Light jacket or sweater – it can be cold at night.
3. Comfortable shoes
4. Sleeping bag
5. Mosquito repellent
7. Personal belongings & medicine
DTAC phone can’t be used at Khadiravana. The signal stops near the Nongplub district office. AIS can be used.
We will use the following at the Stupa ceremony on the 10th. Please bring a little bit of each if you feel like sharing them with us.
Offerings to Buddha (Tsog):
1. Biscuits, cookies, candies
4. Fruit juice or other nutricious drink
Burnt fragrant offerings (Sang):
1. Rice and other grains
2. Biscuits, cookies and other kinds of snacks which have no egg or meat
3. Small pieces of plain cloth in 5 colors.
4. Small pieces of plain paper in 5 colors.
The Foundation will provide three vegetarian and non-vegetarian meals per day, hot and cold drinks, snacks and fruits. For accommodation, tents of various sizes, mainly for 1 or 2 persons, will be arranged. We just finished building temporary shower rooms and toilets near the tent location. Apart from these, there are other shower rooms and toilets near the office house in the mango grove. This is where we’ll have our meals.
I’m leaving for Khadiravana tomorrow to prepare the site and will be back soon after the New year holidays. Please contact Worawanna if you have any questions about the event.
I hope everyone enjoys the natural environment in a Tibetan-Thai style at Khadiravana.
For those who want to attend the Great Stupa ceremony on January 10 and have no transportation, please contact Worawanna Petchkij at firstname.lastname@example.org, Tel. 086-7228129 by the 5th. The Foundation will help arrange transportation by an air-conditioned van. A round trip costs 400 baht. The van will pick up participants at the Foundation House on the 10th at 6.00 AM. and leave Khadiravana for Bangkok at 2.30 PM.
For those who want to attend the Guru Rinpoche Retreat and leave on the 12, the Foundation will take you to the Hua-Hin market. From there you can get a public van to the Victory Monument. It costs 180 baht.
Everyone is welcome to have lunch with Rinpoche after the ceremony on the 10th.
Please bring a sleeping bag if you join the retreat. The Foundation will take care of camping facilities. Participants are also welcome to join the retreat only during the daytime. There are many guesthouses and hotels in downtown Hua-Hin for a reasonable price.
We apologize if our invitation card arrives late or if you don’t get an invitation card at all. Invitation document can be downloaded here.
Mongyal – Hungchen Rinpoche’s and Lhasray Rinpoche’s Monastery in northern Kham, which is presently Dzakhok, Dege county, Ganzi Tibetan Autonomous Prefecture, Sichuan Province.
Mongayl Lhasray Rinpoche, holder of the Kundrol Dragpa lineage and his son Chimed Rigzin (Sang-ngag Lingpa Rinpoche)
Kuntu Zangbo’s heart mantra: Ah A Ka Sa Le Od A Yang Om Tu
Inside a retreat cabin, where a monk meditates and studies
Yungdrung Lhateng, one of Emperor Qianlong’s monasteries in the 18th century. It was converted to Gelugpa in the 15th century. It was destroyed during the Cultural Revolution. Later on it was reconverted into Bon.
With Pema Rigzin and novices
Before reciting Chod.
On the way to Yungdrung Lhateng Monastery in Jinchuan town. There’s a bus to Barkham county, seat of the Tibetan and Qiang Autonomous Prefecture, about 6 hours from Chengdu. From Barkham, there’s a local bus to Jinchuan taking about 2 hours.
Protectress Palden Lhamo (Shri Devi), wrathful emanation of Tara whose practice is specially transmitted through the Kundrol Dragpa lineage.
Guru Padmasambhava or Yungdrung Tongdrol. In the Bon Tradition he received Dzogchen Teaching from Jetapihritsa (believed to be one and the same as Garab Dorje) and his father Drenpa Namkha, whose transmissions came both directly from Kunto Zangbo (Samantabhadra) and from various masters who have achieved rainbow bodies.
Tsewang Rigzin. Together with Drenpa Namkha and Guru Rinpoche, they spread the essence of Dzogchen teaching.
Drenpa Namkha. He is also known as Chepung Drenpa Namkha as well as Lhachen Drenpa Namkha. He was believed to transmit Bon teachings to Vairocana, an eighth century Tibetan Buddhist monk.
The name Drenpa Namkha is not to be confused with Drenpa Namkha of a later period. The latter one is also called Drenpa Yeshe Dragpa.
There is so much to be learned about these great masters. A large number of Tibetan texts have not been translated and thus are inaccessible to us. The problem we face today is that our knowledge comes mainly from limited sources. In addition, Tibetan lamas do not usually study and practice other traditions. Hence, many of them have limited knowledge concerning other traditions. This is why being a rimed or non-sectarian practitioner is extremely important. Besides, there are many confusing names. For example, there are two Drenpa Namkhas who are different persons. Garab Dorje and Jetapihritsa are believed to be the same person, though they have different names.
I can use my own name as an example. In Tibet I am called Kesang Dawa. In Thailand my name is Krisadawan. This is one and the same person with different labels. Suppose 100 years from now there’s another person named Kesang Dawa and she is not the same person as I. We cannot say that the later Kesang Dawa and the present-day Kesang Dawa are one and the same. If we understand this fact, there is not so much confusion. The key is that we have to be broad-minded and do a lot of investigation before we come to a conclusion and make any assessment.