The Kanjyur that contains Buddha’s teachings on Vinaya, Sutra and Abhidharma started on August 2

The oral transmission of Kanjyur, which is being administered by His Holiness the Je Khenpo at Kuenselphodrang in Thimphu, will end on November 3. Khandro Tenzhu will be offered to His Holiness the Je Khenpo the next day.

Khandro Tenzhu is a request to the Five Wisdom Danikis asking them not to take away the masters to the Buddha fields so that the masters could continue benefitting the sentient beings.

Shingkhar Lam Ngodup Dorji said that the dakinis feel that sublime beings such as high lama, who are emanations of Buddhas and Bodhisattvas, are being defiled when they are among the common people, especially while giving profound teachings like the oral transmission. The dakinis invite the masters in the pure land to keep them away from the defilements.

It is believed that the dakinis invite masters to the pure land when their students break samaya and defile the masters making the environment bad for the masters to live.

In Vajarayana Buddhism, samya is a key to good master-student relationship, through which the master can guide student to the path of enlightenment. When students do not follow samaya and strain the relationship, it breaks the spiritual bondage.

Shingkhar Lam said that even stepping on the shadow of a master, not listening to his words, and not doing practices as instructed could break the samaya of body, speech and mind of the master.  “Here in Kuenselphodrang we are all Dorje Puen or vajra borthers and sisters, meaning there is a vajra bondage and instead of sharing loving kindness, if we do not get along with dharma friends,  show anger, get into trouble, then these are against the samaya,” he said.

In such a big gathering where people from all walks of life come to attend the Kanjyur oral transmission, it is more likely that the devotees would easily break samaya. There could be misunderstanding among the devotees, exchange of harsh words, involving in love affairs, showing ego and attitude, all of which are defilements that create bad environment for the master to live and continue his teachings.

“By doing Khandro Tenzhu, we are requesting the dakinis to not take our lama away from us and we pray that the masters live long and propagate their activities in our realm,” said lam Ngodup Dorji.

Rather than letting go off the master, the students send substitute or representative of the master in a form of an effigy. With the effigy, the master’s belongings, including robes, boots, jewels, grains and other material wealth will be given away to the danikins.

During the Khandro Tenzhu offering, there will be dance of the Five Wisdom Dakins performed by the monks. Holding a white scarf, Buddha-Dakini Akashadhatvishvari at the centre, the Vajra-Dakini Locana in the east with blue scarf, the Ratna-Dakini Mamaki in the south with yellow scarf, Padma-Dakini Pandravasini in the west with red scarf and Karma-Dakini Samayatara in the north in her green scarf will perform dance in front of His Holiness the Je Khenpo.

It is considered that dakinis enable conducive environment for masters to flourish their activities and, therefore, dakinis are closely associated with the health of the masters.

With Khandro Tenzhu, Kusung Mandrel will also be offered to His Holiness as a deep gratitude for having given the oral transmission. It is the offering to accumulate virtue and merit, and to show detachment.

On November 5, kadrin tangra tshokhor for Yeshey Gonpo chamdrel or a grand feast offering to the three Dharmapalas, Mahakala, Palden Lhamo and Jaro Dongchen will be organised to honour them for rendering protection and other services while conducting the oral transmission.

The Khandro Tenzhu and the grand Kusung Mandrel will be offered by the dharma patrons and organisers of the  oral transmission.

Tenzin Namgyel