Fujisan's Kyareng

Saturday, September 29, 2012

Daw Aung San Suu Kyi in San Francisco

Sept 29, 2012 Saturday




San Francisco: Burmese freedom fighter and Nobel Peace Laureate Daw Aung San Suu Kyi addressed the crowd of some three thousand at San Francisco University today. San Francisco city is known for supporting the Burmese movement for freedom and democracy. The city also has the largest Burmese community in the United States. San Francisco Mayor welcomed the Nobel Laureate, and handed her the San Francisco Golden Key award. He said that the city is honored to have the lady, who has become a symbol of Burmese freedom and democracy. Senator Nancy Palosi addressed the crowd and expressed her support to the Suu Kyi and democracy movement in Burma. She said the United States have always been with the freedom seeking people in Burma.
 
Daw Aung San Suu Kyi greeted the crowd, spoke first in English for sometimes and later spoke in Burmese language. She said she want to communicate in Burmese with the Burmese community to see that they have not forgotten their root. She said the innovative, multicultural democracy and courage to welcome change and difference here in this country should be a good lesson for all Burmese people. We should learn but without giving away your value.
Our society need to open our heart as well as mind. We must thank the people here for putting us firmly on the path of human rights, freedom and democracy. She thanked the Americans for their support, and said that Burmese will work hard to repay the generosity. Burma is on the path of democracy and national development. Although our party has 43 seats in 600 plus parliament, we are all working hard to establish rule of law. The speakers are very supportive, things are moving in a positive direction.

We need to reflect in ourselves. Think about what we are lacking, don’t think about what others are lacking. See what you have done or not done to promote peace and freedom in your homeland. Important ingredient for peace and development is humility. If you want to come back to contribute, you should be willing to work with the people in homeland. Feeling that you are helping and superiority feeling will not work. We all need to work together to build our homeland.
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Friday, September 28, 2012

Geshe Chapur Rinpoche's Teaching


Dhondupling dZogchen Community Center, Berkeley
Sept 23 – 24, 2012, Saturday and Suday

Berkeley: Geshe Chapur Rinpoche gave teaching for two days on Zhang Zhung Ngondro, preliminary teaching to the profound teaching of dZogchen, the great perfection at Dhondupling dZogchen Community Center in Berkeley. The teaching consisted of foundation practices that form a gateway to Bön dzogchen (great perfection) teaching. Rinpoche taught on preliminary instruction system, ngondro allows the student to approach properly the different levels of teachings passed down through the ages from Dzogchen masters of the revered ancient Zhang Zhung lineages of Bön.
 
Geshe Chaphur Rinpoche gave detail instructions and teaching on the Zhang Zhung Ngondro based on oral teaching transmission and the text Nyam rGyu rGyal wa’ Phyag Khrid. He gave historical background of the lineage of the teaching, and how the teaching was passed through mind, and then orally and finally in written form.
 
At later dates Rinpoche will continue teachings on the different levels of practice related to Dzogchen Oral Transmission.

The teaching was organized by Gyalshen Institute, a non-profit organization [501(c) (3) ] dedicated to the preservation and revival of Zhang Zhung and Tibetan culture and traditions. Geshe Chaphur Rinpoche is the founder and spiritual director of the institute.

Friday, September 21, 2012

Teaching on Bon Religion


Geshi Chaphur's Teaching at Dondrup Ling

Organized by Gyalshen Institute [June 16, 2012 Saturday]

 Berkeley, CA: Geshi Chapur Rinpoche of Gyalshen Institute gave a one-day teaching at Dondrup Ling center in Berkeley on historical aspect of the Bon teaching, its development, and about the unique status of the doctrine, and the current situation. Following is the summary of the Geshe la's teaching and the clarifications he gave to the questions asked by the participants. Tsewang Gyalpo Arya translated the teachings.
The word Bon is as old as history of Zhangshung and Tibet. It can mean many things. We have Bon, Yungdrung Bon, Bon nyingma, Bon sarma, Bon Buddhist etc. The word or the sound "Bon" is also said to be the origin of word "Tibet". From Bon came Bod; from Bod came Bhote; from Bhote came Tibet.
 But generally Bon is understood as the native religion of Tibet. Sometime people say Bon is similar or same as Shamanism, this is wrong. When we say Bon, we have to think of what Bon we are talking about.
The Bon teaching that we are talking about and practicing is the Yungdrung Bon, propagated or founded by Tonpa Shenrab Miwo. Before Tonpa Shenrab, there was a native religious practice in Zhangshung and Tibet, which were also known by the name of Bon. It involved the practice of propitiating gods or deities through animal sacrifices. This primitive Bon may have similarity with Shamanism. Tonpa Shenrab later reformed this and instead of actual animal sacrifice, a ritual symbolizing animal sacrifice without having to take the lives of real animals was introduced.

Tonpa Shenrab was born a common man in Olmolungring. The religious doctrine that he taught was Yungdrung Bon. Yung means kyeme, unborn and primordial. It represents "Conventional truth". Drung mean gagme, uninterrupted or no obstruction. It represents "Ultimate truth". It is said that 18,027 years have passed since the birth of Tonpa Shenrab. During Tonpa Shenrab's time, shenlo system is used to count the years. One shenlo was equal to our 100 years. So, when we say that Tonpa Shenrab lived for 82 years, it means he lived for 820 years.
It was possible around that time that people lived long, and were very big in size. Our fortune and moral came diminishing since then. Tonpa Shenrab's footprint, which could be seen in Kongpo is the proof of his size.

Tonpa Shenrab has a Yungdrung Chagshing in his hand. Two swastikas at the end of a feet-long wood, swastikas represent the Sutra and Tantra teaching. Chag means breaking or destruction, therefore the destruction of all mental afflictions, and shing, the wood which is straight represent Dzogchen teaching, leading us straight to enlightenment.
Tibetans have a word "Nangpa" which literally means insider, and sometime people relate this to Buddhist follower only. Question comes whether Bon follower are nangpa or not. Nangpa is defined as those who believe in realizing the inner self through proper study of Sutra and Tantra to achieve understanding of the Two Truth.  As Bon teaching also believe in the same thing, we can very much say that Bonpos are "nangpa".

Since the assassination of Zhangshung king by Trisong Deutsen's army, Bon follower in Tibet fled Tibet. Many Bonpos fled Tibet, many Sutra masters or monks fled to Mongolia, and many Tanra practitioners fled to Nepal and India. The Bonpo master Nangchenlopa, although a highly accomplished Dzogchen master, was very angry that he retaliated with his magical power. His anger was so great at that time that it was pacified only after his meeting with Tapiritsa.
Both Bon and Buddhism suffered great downfall since 9th century to early 13th century. This period was termed as dark period of Tibetan history.

The religious situation deteriorated to such an extent that there was no one to give monks' vow, Gelong dhompa. Lachen Gongpa Rabsel, a Buddhist monk from Amdo received the Dhompa from Sogton Trimpar Tsultrim, a Mongolian Bonpo. Sogton advised Gonpa Rabsel that this is a Bonpo Dhompa, so you should use a blue color in your rob. That is why today we see blue lining in Buddhist monks rob.
Now, why blue color. Tonpa shenrab has adopted blue as sacred color. It was said that when he came to Tibet, he was in blue dress. Blue represent sky, bodily it symbolizes eternal and unchanging; in speech, it symbolizes uninterrupted; in mind, it symbolizes vastness and emptiness. Generally, in Tibetan society it is said "Bonpo ngonpo togo ngonpo jyon" meaning Bonpo in blue attire came. In this Tibetan sentence there are nine naro [o vowel of Tibetan language]. And this is said to represent the "Nine ways of Bon" taught by Tonpa Shenrab.

Tonpa Shenrab taught the teaching through "Nine ways of Bon", known as thegpa rimgui Bon. He did not teach Sutra, Tantra, and Dzongchen from the beginning. Considering the different intellectual capacity of the people, Tonpa Shenrab adopted this nine ways of Bon to transmit the teaching. First thing that Tonpa Shenrab taught was mo, the art of divination, followed by tsi, astrology; to, ritual; and men, medicine. When a person is sick, divination and astrological readings are done to know the cause of the sickness, accordingly rituals and medicines are prescribed to cure the sick person. This is something understandable to any person, and appreciated by all. What happens when all these fails to cure the person, then comes the importance of mind. How to deal with this sickness, and understanding its cause? This will convince the people and lead them to study and practice Sutra, Tantra, and Dzogchen.
In Sutra, we come to see the vision as mind. In Tantra, through chorim, generating stage; and zogrim, completion stage, deities are created by mind. Dzogchen is the amalgamation of Sutra and Tantra. Do-ngag zung drel.

About Guru Padma Sambhawa: Tibetan name for Padmasambava is Pema Jungne, which means lotus born. And the Tibetan says that the Guru was born out of a lotus flower. This may be alright when talking at the level of belief and reverence to ones belief, but scholars or researcher cannot take this as true for someone to be born out of lotus. And the Tunhuang manuscript, the oldest written record found on Tibet does not mention anything about the existence of a great influential teacher like Guru Rinpoche from India.
According to Bonpo scholars, Padmasambava is Padmathongdrol. He was one of the twin sons of Drenpa Namkha and Woden Barma of Zahor, other son being Tsewang Rigzin. Padmathongdrol played great role in amalgamating the teaching of Bon and Buddhism. He was revered highly; Bonpos who strictly followed his teaching came to be known as Bon-sarma, the New Bon.

Jerinpoche, [Nyamme Sherab Gyaltsen] was born in Gyarong in 1356. He revived Sutra, Tantra, and Dzogchen teaching of Yungdrung Bon from the verge of extinction. Therefore, he is revered greatly as the second Buddha or the Tonpa.
Yeru monastery was a large Bon monastery from where Jerinpoche graduated. This monastery was so big that it is said that there were four gongs in four different directions to call the monks for assembly. Some says, monks come riding horse to attend the assembly. But unfortunately, when Jerinpoche was away to his home town Gyarong, this great monastery was destroyed in a day by a great flood. Sidpai Gyalmo, the protector deity of Bon is said to have visited Jerinpoche, and informed that, the moral and spiritual fortune of the people have fallen so low that she could not save the monastery from this natural calamity. She further advised Jerinpoche to return to Central Tibet and start teaching. This Jerinphoche did and he established Menri monastery, later Yungdrungling monastery came up near Lhasa.

Today, there are some 360 Bonpo monasteries in Tibet. In terms of followers in Tibet, Bonpos are ranked third. First being Geluk; second Nyingma; fourth Kagyu; and fifth Sakyapa.
How the Dzogchen teaching spread to Europe and the West. It was first in UK, when Yongzin Rinpoche built a small stupa and taught few Englishmen. Later, in 1987 or 88, Yongzin Rinpoche visited LA, and did the teaching. It is said the Yongzin Rinpoche faced great difficulty initially, it had been a difficult start; people are not aware and not ready for the teaching. Some teachings ended up talking only about Yak and other Tibetan things. But Rinpoche's visit did produced result later on.

In 1991 or 1992, young master like Tenzin Wangyal came and spread the teaching in America. Nyima woser and Chongtrul followed thereafter. Today, we are here discussing the brief history of evolution of Bon, its development and the current situation.  

Saturday, September 15, 2012

Geshe Palden Gyatso in San Francisco

September 14, 2012 Friday


San Francisco: A renowned former political prisoners and Tibet activist, Ven Palden Gyatso visited San Francisco East bay area today, and gave talk to the Tibetans in the area at the community hall. The regional Tibetan Youth Congress organized the meeting. The veteran Palden despite being in his 80s was full of energy and humor. He spoke on his life, how the communist Chinese invaded Tibet; how he was imprisoned; and how his unrelenting attitude to bend before the dictates of the foreign rulers got him into trouble and how his prison term accumulated to 33 years. He spoke about the prison life and incident involving many patriots who gave their lives for Tibet. Many in the audience were drawn to tears, and yet the Geshe was full of energy and dynamism.

Palden Gyatso, born in 1932, was imprisoned during 1959 uprising against the Chinese occupation of Tibet. He underwent numerous hardship and torture in the prison. He was forced to claim loyalty to the Chinese regime and condemn the Tibetan society, but the monk stood firm that Tibet is an independent nation. His book “Fire under the snow” has been translated in more than 28 languages. Palden Gyatso is the symbol of Tibetan equanimity, yet resilient and firm in our conviction that Tibetans will fight to the last man to regain our rightful freedom and justice. He is the living testimony to the fact that so called "Socialist Paradise" in Tibet is just a blatent lie the Chinese communist leadership concocted to justify their occupation of Tibet. 
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Sunday, September 9, 2012

Tenshug for His Holiness the Dalai Lama

༄༅།།  །།༧གོང་ས་སྐྱབས་མགོན་རིན་པོ་ཆེ་མཆོག་ལ་བོད་མི་ཡོངས་ནས་བརྟན་བཞུགས་འབུལ་འཆར།
 

འདི་ལོའི་སྤྱི་ཟླ་ ༩ ཚེས་ ༢༥ ནས་ ༢༨ བར་བཞུགས་སྒར་རྡ་རམ་ས་ལར་རྒྱལ་བཅེས་བོད་མི་ཡོངས་ཀྱི་དམིགས་བསལ་ཚོགས་ཆེན་ཞིག་ཚུགས་རྒྱུ་ཡིན། ཚོགས་ཆེན་འདི་ནི་ད་ལྟ་བོད་ནང་ཛ་དྲག་གནས་ཚུལ་གང་མང་འགྲོ་གི་ཡོད་ནའང་། རྒྱ་ནག་སྲིད་གཞུང་ནས་མུ་མཐུད་སྡུག་རྩུབ་མནར་གཅོད་ཁོ་ན་ལས་དཀའ་རྙོག་སེལ་ཐབས་བྱེད་ཀྱི་མེད་ན། དེ་ལ་བོད་མི་ཡོངས་ནས་མདོང་ལེན་ག་འདྲ་བྱས་དགོས་མིན་བགྲོས་བསྡུར་བྱ་རྒྱུ་དེ་གཙོ་བོ་ཡིན་འདུག ཚོགས་ཆེན་གྱི་རྗེས་སུ་བོད་མི་ཡོངས་ནས་༧སྐྱབས་མགོན་རིན་པོ་མཆོག་ལ་བརྟན་བཞུགས་འབུལ་འཆར་ཡིན་འདུག་ན། བརྟན་བཞུགས་སྨོན་ལམ་ཞལ་འདོན་འདི་བཞིན་བོད་མི་ཡོད་དོ་ཅོག་ནས་གང་མང་བཟླས་ནས་ས་གནས་བོད་མི་ལས་ཁུངས་སམ་ཚོགས་པ་ལ་འདི་ཟླའི་ཚེས་ ༢༠ ནང་ཚུད་སྙན་སེང་ཞུ་དགོས་པ་གསལ་བརྡ་མ་སྐུལ་དྭང་བླངས་སོ།། །།



A Special General Meeting of Tibetan Community in exile will be held in Dharamsala from 25th to 28th September 2012. This special meeting is to discuss the critical situation in Tibet, and the total disdainful and continued Chinese repression in Tibet, and to come up with a concrete plan to address the situation. The community will also offer a Tenshug [long life] prayer for His Holiness the Dalai Lama. Uploaded here is the Tenshug prayers, Tibetan in and outside Tibet, and the supporters are requested to recite this prayer and report the number of recitations to the nearest Tibetan community office or association.