Here is the complete schedule in English and Tibetan for the monastery’s 2019 Rainy Season Retreat. Though this is a monastic activity, throughout history the lay community has always been encouraged to participate by trying to reduce their daily activities and focus on spiritual activities during this time. Today, the local lay community will often attend many of the pujas or offer puja sponsorship.
- August 15th: Rainy Season Retreat begins with Monastic Confession Ceremony and preparation for 13 Yamantaka Intensive Sadhana Sessions
- August 16– 18: 13 Deity Yamantaka Intensive Sadhana Sessions and Fire Puja Offering.
- August 19 – 20: Reading of 105 Volumes of Buddha’s texts (Kagyur).
- August 21- 25: Heruka Chakrasambara Intensive Sadhana Sessions with Fire Puja Offering (SDROP CHOD).
- August 26 – 28: Reading of 225 volumes of translated commentaries of Buddha (Tripitaka).
- August 29 – 31: Simhanada Nagas Rite preparation and actual session (Sangey dar jebtsunseng gesgra’ikluchog).
- September 1 – 2: Tara Thread Cross Ceremony (sgrol ma g‐yulmdosgrasgrig dang dngosgzhi’ichogargyas pa)
- September 3 – 4: 17th chapter Guhyasamaja Tantra texts reading (dpalgsangba ‘duspa’irgyudgzhungle’u 17 rgyudphyi ma bcas).
- September 3 – 12: Guhyasamaja Sand Mandala preparation and construction.
- September 13 – 16: Guhyasamaja Intensive Sadhana Session with Fire Puja Offering (gsangba ‘duspa’isgrubmchodsbyinsreg).September 17 – 21: Great Kangso offering to Mahakala, Kalarupa, Sridevi, and Kubera, etc.
- September 17 – 21: Great Kangso offering to Mahakala, Kalarupa, Seidevi, Kubera, etc.
- Sept 22: Death anniversary offerings day of great Master Dhulwa Zenpa Palden Sangpo.
- September 23: Preparation day for Vajra Yogini and White Umbrella Goddess offering pujas.
- September 24: Vajra Yogini waxing moon period tenth offering.
- September 25 – 27: White Umbrella Goddess offering for averting epidemics (gdugs dkar bzlog chen).
- September 28: Last day of Rainy Season Retreat. Confession Ceremony and start of monks’ holiday (dga gdbye) for 7 days.
- ༄༅། །དཔལ་ལྡན་སྲད་རྒྱུད་གྲྭ་ཚང་གི་སྤྱི་ལོ་༢༠༡༩་ལོའི་དབྱར་གནས་རེའུ་མིག་བཞུགས་སོ།།
- བོད་ཟླ ༦ ཚེས ༡༥ གསོ་སྦྱོང་དབྱར་ཞལ་བཞེས་དང་སྒྲུབ་མཆོད་གྲ་སྒྲིག །
- བོད་ཟླ ༦པའི་༡༦་ནས་༡༨་བར་དཔལ་རྡོ་རྗེ་འཇིགས་བྱེད་ལྷ་བཅུ་གསུམ་མའི་སྒྲུབ་མཆོད་སྦྱིན་སྲེག་བཅས།
- བོད་ཟླ་༦པའི་ཚེས་༡༩་ནས་༢༠་རྒྱལ་བའི་བཀའ་འགྱུར་གསུང་སྒྲོག །
- བོད་ཟླ་༦པའི་ཚེས་༢༦་ནས་༢༨་བར་བསྟན་འགྱུར་གསུང་སྒྲོག །
- བོད་ཟླ་༦་ཚེས་༢༩་ཉིན་ཟླ་བསྐང་དང་ཀླུ་ཆོག་གྲ་སྒྲིག །
- བོད་ཟླ་༧པའི་ཚེས་༤ དང་༥ ཉིན་དཔལ་གསང་བ་འདུས་པའི་རྩ་རྒྱུད་ལེའུ་བཅུ་བདུན་ཅན་གསུང་རྒྱུ།
- བོད་ཟླ་༧པའི་༦ ནས་༡༣ བར་དཔལ་གསང་བ་འདུས་པ་མི་བསྐྱོད་རྡོ་རྗེའི་ལྷ་སོ་གཉིས་ཀྱི་དཀྱིལ་འཁོར་ས་ཆོག །
- བོད་ཟླ་༧པའི་ཚེས་༡༤ནས་༡༧ བར་དཔལ་གསང་བ་འདུས་པ་མི་བསྐྱོད་རྡོ་རྗེའི་ལྷ་སོ་གཉིས་ཀྱི་དཀྱིལ་འཁོར་སྒྲུབ་མཆོད་ རབ་གནས་དགེ་ལེགས་ཆར་འབེབས། སྦྱིན་སྲེག་བཅས།
- བོད་ཟླ་༧་ཚེས་༢༦་ནས་༢༩་སྲད་རྒྱུད་ཕྱག་བཞེས་བཞིན་གདུགས་དཀར་གཏོར་བཟློག །
HISTORY OF RAINY SEASON RETREATS (VASSAVASA)
“When the rainy season has come and it is raining, many living beings are originated and many seed just spring up. … Knowing this one should not wander from village to village, but remain during the rainy season in one place.” — Acaranga Sutra, Jaina Sutras I, p.136 by H. Jacobi
This passage refers to the Jain mendicants’ practice during the Buddha’s time in India, from whom the custom of rains-retreat was developed in Buddhism. During the rainy season the Jain mendicants developed the notion of non-injury (ahimsa) and paused their wandering habits. Respecting this as well, the Buddha ordered his followers to pass the rainy season in settled dwellings.
The term vassavasa means ‘residence during rains’; also known as rains-retreat.
Well known in the historical story, the Buddha preached his first sermon to the five ascetics at Sarnath. In those times, his preaching tour was reduced by the three-month period spent in vassavasa. However, as this practice was not yet a formal discipline, many monks continued to wander here and there. Two considerations worth mentioning about this rainy period are 1) the difficulties of travel in historical India, and 2) the potential harm to living species.
Paths were muddy, roads were covered with water, rivers overflowed—thereby restricting the movements of travelers. Secondly, when monks traveled during the rainy season, they potentially injured all forms of life including plants and creatures that surfaced with the rains. People criticized the monks for this and thus the Buddha laid down the precept and enjoined the monks to enter a rains-retreat in a fixed location. The specific dates of the rains-retreat period vary somewhat.
During the rains-retreat, the monastic Saṅgha was advised to settle where alms-food and other requisites would be available without extensive travel, neither too far from a village nor too near, suitable for coming and going, accessible for people whenever they want, not crowded by day, having little noise at night, little sound, without folk’s breath, haunts of privacy, suitable for seclusion.
For rains-retreat, two types of settlements were generally indicated in Buddhist monastic code: avasas and aramas in Pali; viharas in Sanskrit, The avasas were constructed by monks themselves as a monastic dwelling place made with natural boundaries such as a mountain, rock, tree and so on, and that no one infringed upon another. These were temporary places set-up and at the end of the rains-retreat removed by monks.
In contrast to the rather temporary avasas, the dwelling place of viharas, were more permanent in nature, where a number of monks would dwell together. The word Sangharama indicates a dwelling for the Buddhist Sangha and it is a monks’ private property donated by lay devotees. Several donations of these viharas are mentioned in the Tipitaka; one notable example being King Bimbisara’s donation of Veluvana in Rajagriha. Symbolically, this gesture represented the first offering of its kind to the Buddhist Saṅgha. . With the ascendancy of the powerful Mauryan king Ashoka (3rd century BC), who admired and followed the Buddha’s teachings, these viharas flourished throughout northeast India. Later developments of the viharas became known as monasteries, or Buddhist temples, where large numbers of monks resided. The viharas are the institutional precursors of the great Buddhist monastic centers of South and Southeast Asia and India
The significance and impact of the rains-retreat evolved from the early temporary locations called avasas. The viharas, or more permanent dwellings, influenced the Buddhist Saṅgha in such a way that longer-term communities began to form and a collective life emerged with numbers of monks living together in one place permanently. This idea was seeded originally with the institutionalization of rains-retreat. Additional structures like meeting halls, storerooms, bathrooms, and kitchens were later added for the Buddhist Saṅgha to meet their community needs. Rules and regulations for the management and administration of these communities developed as well. What began simply as a 3-month pause in the practice routines of itinerant monks became an institutional development that would greatly influence lay and monastic cooperation. Additionally, the formalized rains-retreat would impact the monastic rules for practice and development of spiritual life.
Often in present day, the rains-retreat practice is not limited within the Buddhist Saṅgha, but lay followers can be found observing the period. During rains-retreat, lay followers take certain vows and observe the precepts rigorously, engaging in activities such as: providing alms food to monastic Sangha, giving up certain activities such as smoking and intoxicants, observing the eight precepts, practicing meditation, chanting Buddhist Sutras and listening to Dharma talks. It is well documented in the texts that during the rains-retreat, many monks and nuns achieved spiritual goals. The rains-retreat affirms that both the monastic and lay community has developed over time in mutual co-operation and observance of the Buddha’s teachings
SPONSORSHIP OPPORTUNITIES FOR RAINY SEASON RETREAT PUJAS
As always, we try to offer auspicious opportunities to all of our friends who are not here to accumulate vast merits. Sponsoring pujas or caring for a monastic community is always beneficial, but greatly increased during this retreat season. When you sponsor any part of a puja you can give us your dedications or special prayer request wishes for yourself, your family and/or friends, people who have passed, or any challenge or difficulty you might be facing. These dedications and requests are read during each puja. Though we are always praying for all living beings, this is extremely gratifying for us to be able to extend these opportunities to our friends to be a part of these special events in which the merits are multiplied and strengthen your connection to this precious monastery. Below is a list of ways to sponsor.
If you would like to sponsor any of the following, please send us a message through our CONTACT page.
Tea 2500npr (23.5 USD)
Bread 2500npr (23.5 USD)
Lunch 8000npr (72.5 USD)
One whole day food 10000npr (90.5 USD)
Monks alms 80 monks you may offer as wishes any amount for per monk,
Any amount general pujas offering will grateful
Butter lamp 100npr (1 USD) small 500npr (4.5 USD) large
Robes small 1800npr (16.5 USD) large 3000 (27.5 USD)
Any of the Fire Pujas 6000npr (55 USD)
13 Deity Yamantaka Intensive Sadhana Session with Great Consecration Ceremony and Fire Puja
Offering. 5000npr (46 USD)
Tara Thread Cross Ceremony (sgrol ma g‐yulmdosgrasgrig dang dngosgzhi’ichogargyas pa).
5000npr (46 USD)
Guhyasamaja Intensive Sadhana Session with Fire Puja Offering (gsangba
‘duspa’isgrubmchodsbyinsreg) 2500 npr (23.5 USD)
Simhanada Nagas Rite preparation and actual session (Sangey dar jebtsun seng gesgra’ikluchog)
2000 npr (18 USD)
Heruka Chakrasambara Intensive Sadhana Session with Fire Puja Offering (Drup Cho)
5000npr (46 USD)
Great Kangso offering to Mahakala, Kalarupa, Sridevi, and Kubera, etc. 5000npr (46 USD)
Death anniversary offerings day of great Master Dhulwa Zenpa Palden Sangpo 3000npr (27.5
Vajra Yogini waxing moon period tenth offering.2500npr (23.5 USD)
White Umbrella Goddess offering for averting epidemics (Dukkar Lok Chen) 5000npr (46 USD)