Fujisan's Kyareng

Tuesday, September 9, 2014

Kasajizo; A Japanese Folktale

༄༅།   །ཀ་ས་ཇི་ཛོ།  སངས་རྒྱས་ས་ཡི་སྙིང་པོའི་ཆོ་འཕྲུལ།
ཉི་ཧོང་གི་གནའ་སྒྲུང་ཞིག
ཚེ་རྒྱལ་ཨརྱ་དང་ཧི་རོ་ཨེ་ས་ས་ཀི་ནས།

<<ཀ་ས་ཇི་ཛོ། >> ཞེས་པའི་གནའ་སྒྲུང་འདི་ནི་ཉི་ཧོང་གི་དམངས་ཁྲོད་སྒྲུང་གཏམ་ཡོངས་གྲགས་ཅན་ཞིག་ཡིན། གྲུང་གཏམ་འདིས་དད་པ་དང་ཡིད་ཆེས། ཀུན་སློང་བཟང་པོ་དགོས་ལུགས་ཀྱི་བསླབ་བྱ་ཡག་པོ་ཞིག་སྤྲོད་ཀྱི་ཡོད། གནའ་སྒྲུང་འདིའི་ནང་གི་རྒན་རྒོན་གཉིས་ཀྱི་བསམ་བློ་གཏོང་ཕྱོགས་དང་བྱ་སྤྱོད་བརྒྱུད་སེམས་པ་བཟང་པོ་དང་ཀུན་སློང་ཡག་པོ་ཡོད་ན་ལས་ཀ་ག་རེ་བྱས་པ་ཡིན་ནའང་བདེ་སྐྱིད་དང་འབྲས་བུ་བཟང་པོ་ཞིག་སྨིན་གྱི་ཡོད་པ་བསྟན་ཡོད། གནའ་དུས་ཀྱི་བསླབ་བྱ་བཟང་པོ་འདིའི་རིགས་རྒྱལ་སྤྱིའི་སྤྱི་ཚོགས་ནས་ཐུགས་སྣང་དང་དྲན་འཛིན་ཡོང་ཆེད་བོད་དབྱིན་ཤན་སྦྱར་གྱིས་འདོན་སྤེལ་འབད་བརྩོན་ཞུས་པ་ལགས་ན། འཛམ་གླིང་ཡོངས་ཀྱི་ཕྲུ་གུ་ཚོས་དགའ་མོས་བྱེད་པ་དང་། ཁོང་ཚོའི་སེམས་ནང་གི་དད་སེམས་མེ་ཏོག་གི་འདབ་ཁ་འབུས་པའི་སྨོན་འདུན་ཞུ།

かさじぞ、日本昔ばなし
Kasajizo; A Japanese Folktale
by TG Arya and Hiroe Sasaki
Published by Paljor Publications Pvt. Ltd

<<Kasa Jizo>> is one of the popular Japanese folktales. The story tells us about the importance of faith and sincerity in whatever we do. Through the life and the practice of the old couple in the story, we are shown that inner well-being and good motivation lead us to happiness and good result. In order to uphold the precious moral message of this ancient Japanese folktale, effort has been to adapt and translate the tale into Tibetan and English languages. I hope the children around the world will enjoy and appreciate the story. May the story inspire the seed of goodness in the young hearts to come out in full bloom.                     Rs.95/-

Available at paljorpublications@gmail.com

Friday, September 5, 2014

A Discourse on Buddhism

A Talk on Buddhism by Lama Uzed Losang Phende of Gyumed Monastery
Hunsur Rabgyalling Tibetan Settlement
15th and 16th August 2014

Lama Uzed of Gyumed Monastery gave a teaching on Buddhism to a group of pilgrims at Gyumed Monastery in Hunsur Rabgyaling Tibetan Settlement in Karnataka States in South India. Lama Uzed was very lively and the teaching came spontaneously. He taught from the 11th century scripture which the Atisha taught to Lhalama Jangchub Od before his departure from Ngari region of Western Tibet. ཇོ་བོ་རྗེ་ཆེན་པོས་ལྷ་བྱང་ཆུབ་འོད་ལ་ཞལ་གདམས་སུ་སྩལ་བ་ཐར་འདོད་དཔའ་བོའི་སྙིང་ནོར་ཞེས་བྱ་བ་བཞུགས་སོ།  Heart Treasure of the Courageous One Seeking Enlightenment; Instruction by Jowoje to Lhalama Jangchub Od.


Lhalama Yeshe Od, Western lineage of early Tibetan King gave up his kingdom and became monk. The situation of Buddhism was not in a good shape around that time; both the Sutra and Tantra practitioners abhorred each other and competed for supremacy. Some tantric practitioners' conducts were not in conformity with the Buddhist teaching of Vinaya. Yeshi Od raised funds in gold to invite the great India Pandit Atisha Dipankarajana of Vikramshila monastery in India to Tibet. In the process he himself was imprisoned by the Garlok king and his dream to invite Atisha was carried by his nephew Jangchub Od. Nagtso Lotsawa was assigned the task of bringing Atisha from India to Tibet. After much persuasion, the abbot of the Monastery, Silakara allowed Atisha to leave with a promise that Atisha should come back after three years in Tibet. Atisha arrived in Tibet in 1042, and seeing the situation in Tibet, he wrote "Jangchub Lamgyi Dronme" The Lamp to illuminate the path to enlightenment. Atisha taught extensively and restored Buddhism in the land. This scripture was sent to India, the abbot and the pandits in India were very impressed. They said Atisha is doing very well in propagating Buddhism in Tibet, so he can continue staying there. But they requested explanation and commentary on "Jangchub Lamgyi Dronme" scripture. After three years, when Atisha set to leave Ngari region, Jangchub Od requested for final instruction and this Heart Treasure was the teaching that Atisha gave.   

Physical matters could be produced just as things are produced in factories. But mental and spiritual matters are different, they need to be practiced and get used to. It is said that there are 84,000 mental afflictions [nyonmon; ཉོན་མོང་།]. It is very important to follow the vinaya or moral discipline in order to reborn as human being. Short tempered and easily provoked people are reborn in a very difficult and inconvenient places. We should refrain from jealousy toward the higher ups, looking down upon the lower, and competing with the equals. These are not easy, but we must train and guard our mind. [རང་གི་སེམས་ལ་བྱ་ར་བྱེད།] Arya Deva [Phagpa Lha] has said, "the higher suffers mentally, the lowers physically." མཆོག་ལ་སེམས་ཀྱི་སྡུག་ངལ་དང་དམན་ལ་ལུས་ཀྱི་སྡུག་ངལ།  What ever you have learnt, you need to practice it. Teaching without practicing is not helpful to the students even. Once in Tibet, there was a Kadampa Geshe called Potowa, and then there was another Geshe, who is very learned. People used to say that the brief teaching of Potowa was more effective than the elaborate teaching of the learned Geshe. The reason is Geshe Potowa practices what he preached.

We need to look into our self. Pride, arrogance and self cantered attitude are not helpful. It is said in Tibetan - Blessing cannot settle on a ball of arrogance. ང་རྒྱལ་གྱི་གོང་བུ་ལ་བྱིན་རླབ་འཇུག་མི་ཡོང་། Pride and arrogance can come from wealth and knowledge. མཆོད་པ་དང་བྱིན་པའི་ནོར་དེ་གཏེར་དུ་སྦས་པ་དང་གཅིག་མཚུངས་ཡིན།  བུ་རམ་དེ་ག་ནས་ལྡག་ཀྱང་མངར་མོ་ཡིན། ཆོས་ཀྱང་དེ་ལྟར་གཅིག་མཚུངས་ཡིན། བླ་མའི་སྐུ་གཟུགས་གངས་རི་ལ།  མོས་གུས་ཀྱི་ཉི་མ་མ་ཤར་ན།  བྱིན་རླབ་དང་ཆོས་ཐོབ་མི་སྲིད།  ང་ཚོས་མེད་པ་དེ་ལ་སྡུག་ངལ་བྱེད་མི་རུང་།  ང་རང་ཚོར་ཡོད་པ་དེ་ལ་དགའ་པོ་བྱེད་དགོས། Wealth should be distributed in offerings and in alms, this is analogue to saving it. Knowledge should be like a brown sugar, which is sweet from all parts. Lama's body is like a snow mountain, if there is no sun like faith and devotion, the blessing and teachings in the form of mountain spring will not be there. Let us not worry with what we don't have, let us be happy with what we have.  

In the next session, Lama Uzed talked about the Refuge and sufferings. Intention behind the refuge is different in Mahayana and Theravada. In Mahayana, you take refuge in Buddha, Dharma and Sangha to seek enlightenment for the sake of all sentient beings. Intention for refuge should come from two aspects: Jigpa and Dedpa, fear and belief. Fear because of the suffering of Samsara and belief that refuge in the Three Jewels will rescue you. Both happiness and suffering are impermanent. As we don't want suffering, we need to see what is suffering and its cause and remedy. Study of "Eight Verses of Mind Training" by Geshe Langri Thangpa is very good. We should look at the suffering as a precious treasure. Because it is the result of the Karma we have accumulated. Bad cause has bad result, and good cause has good result. I am suffering because of my bad Karma, with this my bad Karma will go. So it is good. This way of thinking is also good for merit accumulation.

དེ་ལས་རྒྱ་ཆེ་བ་བསམ་བློ་བཏང་ཐུབ་ན།  ད་ལྟ་སྡུག་ངལ་སྤྲད་མཁན་མི་དེ་ལའང་རྙིང་རྗེ་བསྐྱེས་ཏེ་ཁོ་ལ་སྡིག་པ་ཡོང་གི་ཡོད་པ་དེའང་ངའི་སྡུག་ངལ་གྱིས་སེལ་བར་ཤོག་བསམ་དགོས།  ལས་ངན་བསག་མཁན་གྱི་དགྲ་དེ་ཡི་སྡིག་པ་དེ་དག་ངས་སྡུག་ངལ་འདིས་དགས་པ་ཡོང་བ་ཤོག་བསམ་དགོས།  དགྲ་ལ་སྡུག་ངལ་བྱུང་ན་དགའ་པོ་བྱེད་རྒྱུ་མེད།  དེ་སྡིག་པ་ཆེན་པོ་ཡིན་པ་སྤྱོད་འཇུག་ནང་གསུངས་ཡོད།  ཡོན་ཏན་ཅན་ལ་སྐྱོན་དང་ཕྲག་མདོག་མ་བྱེད།  གཞན་སྐྱོན་མ་བརྟག་རང་སྐྱོན་བརྟག  གཞན་རྒྱུད་མ་བཏུལ་སྔོན་ལ་རང་རྒྱུད་ཐུལ།  བསག་པའི་ནོར་དེ་བཞག་ནས་འགྲོ་དགོས།  དེའི་ཆེད་དུ་སྡིག་པ་མ་བསག  ནོར་དེ་བཞག་ནས་སྡིག་པ་འཁྱེར་ནས་འགྲོ་དགོས།  ཁེངས་དྲེག་མ་བྱེད་ཁེངས་སྐྱུང་བྱེད།  ཡོན་ཏན་ཆེ་ཡང་ང་རྒྱལ་དང་ཁེངས་པ་སྐྱུང་དགོས།  ན་ཚ་དང་བར་ཆད་དང་འཕྲད་པ་དང་།  དེ་ངའི་ལས་གཙང་མ་བཟོ་མཁན་ཡིན་བསམ་ནས་དྭང་ལེན་བྱེད་དགོས།  ངའི་སྔུག་ངལ་འདི་དག་གིས་སེམས་ཅན་ཀུན་གྱི་སྡུག་ངལ་སེལ་བར་ཤོག་ཅེས་བསམ་དགོས།  བཟང་པོ་མཐའ་ལ་ཕྱིན་པ་བྱང་སེམས་ཡིན།  སྟོང་ཉིད་རྟོགས་པ་དང་བྱང་ཆུབ་སེམས་ཐོབ་པ་ཡིན་ན།  རང་གི་ཤ་བཅད་ཀྱང་ཚོར་བ་མེད་ཟེར།   

If you go a stage higher, this is how you should look at suffering. Somebody has done wrong to you and you are suffering. You need to think that you are suffering because of the fruition of your bad Karma, that somebody is only a medium. You should feel "may my bad Karma be cleansed through this suffering."  You should feel compassion to that somebody who has brought suffering to you, because he will accumulate bad Karma. Your attitude should be "May his sin or bad Karma be also cleansed through my suffering." You should not be happy if your enemy suffers, this is a great sin according to Bodhisattvas way of life. Don't be jealous and abuse learned person. Don't judge other's mistake, judge your own mistake. Leaving the accumulated wealth behind, you have to leave. Don't accumulate bad Karma for this wealth. Leaving the wealth behind, you have to go with your sin. Be humble not arrogant. Even if you are learned, shun pride and arrogance. When you com across sickness and suffering, embrace it thinking that this will cleanse and purify my sin. Think - with this suffering may the suffering of all beings be alleviated. The goodness gone to the extreme is Boddhicitta. If you realize emptiness and attain Boddhicitta mind, it is said even if you cut your flesh, you will not feel it.

བྱང་ཆུབ།  བོདྷི།  སྤང་བྱའི་དྲི་མ་མཐའ་དག་བྱང་ཞིང་།  རྟོགས་བྱའི་ཡོན་ཏན་ཐམས་ཅད་ཁོང་དུ་ཆུབ་པ་སྟེ་མི་སློབ་ལམ་ལ་བྱང་ཆུབ་ཅེས་བྱའོ།  Cleansed and purified of all mental stains and affliction, attained all the needed wisdom and knowledge - the one who has reached the path of no more learning.

Above is a note taken by the writer, error or omission cannot be ruled out. Serious students are requested to consult and confirm from authentic teachers      

Tuesday, September 2, 2014

Chenrezig Empowerment, Buddha of Compassion

སྤྱན་རས་གཟིགས་དབང་།
Chenrezig Empowerment
by Kundheling Rinpoche
15th August 2014

Kundeling Rinpoche, a young Rinpoche at 30 gave Chenrezing wang, Avalokitesvara Empowerment to a group of pilgrims at Gyumed monastery in Hunsur in Karnataka State in South India. Before conferring the actual empowerment, he explained briefly about how this empowerment is placed in the Buddhist teachings. The empowerment is one of the practices in Vajrayana Buddhism, and the Vajarayana is the highest stages of Buddhist teachings. Purpose of the Chenrezig wang is to generate a pure compassionate mind, Boddhicitta to help liberate all sentient beings from the sufferings of samsara. In order to help other, first one need to be in a position to help and guide. For which one need to achieve enlightenment first. To achieve enlightenment one need to achieve Choe-ku and Zug-ku [Dharmakaya and Nirmankaya]. Choe-ku is achieved through Yishe-kyi-tsog, accumulation of wisdom, and Zug-ku is achieved through Sonam-kyi-tsog, accumulation of merit. These two bodies could be achieved only through the practice of Vajrayana [gsang-sngags]. It cannot be achieved through Sutrayana [mdo-lug]. It is only through Vajrayana that one can achieve full enlightenment.

To achieve enlightenment, one need to practice the two paths of Boddhicitta and wisdom of emptiness [བྱང་སེམས་དང་སྟོང་ཉིད་རྟོགས་པའི་ཤེས་རབ།]. While receiving Chenrezing wang, it is important to meditate on Boddhicitta and wisdom of emptiness. What is Boddhicitta [byang-sem]? Putting other before self and feeling thankful to other is Boddhicitta mind. You have to think about the 7 cause and effect precepts [ རྒྱུ་འབྲས་མན་ངག་བདུན། ] ཐེག་པ་ཆེན་པོའི་བྱང་ཆུབ་ཀྱི་སེམས་སྐྱེད་པར་བྱེད་པའི་ཐབས་ཟབ་མོ་བདུན་ཏེ།  མར་ཤེས་པ།  དྲིན་དྲན་པ།  དྲིན་གཟོ་བ།  ཡིད་འོང་གི་བྱམས་པ།  སྙིང་རྗེ་ཆེན་པོ།  ལྷག་བསམ་རྣམ་དག  སེམས་བསྐྱེད་པ་བཅས་བདུན་ནོ།  1) Considering everyone as having been one's mother; 2) remember their kindness; 3) intention to repay the kindness; feeling immaculate love; feeling great compassion; sincere aspiration to help; and positive motivation to help all beings. This practice is very important as method [thap: ཐབས།] aspect of the path to enlightenment.  


Next is the wisdom [sherab: ཤེས་རབ།] aspect of the path to the enlightenment. Here we need to study and meditate on the empty nature of all phenomena. We need to study and analyze where is self "I". Cause of suffering is too much emphasis and belief in the independent existence of self. Because of our self centered attitude, we are confronted with various sufferings. We look outside for enemy; actually the enemy is within you. If one can eliminate the enemy, the mental affliction [nyon-mong: ཉོན་མོང་།  ] within oneself, there will be no enemy outside. Think about the Great Wall of China, it was built to keep away the enemy. So many lives were lost and people suffered greatly in building it. Did it really helped in keeping away the enemy?  The real enemy is our mental affliction like anger, which always tries to look outside and blame other. If you can rein your anger, there will be no enemy. If a thorn pricks your feet, instead of trying to cover all the land just put on a shoe. If we are able to realize the non-existence of independent self or the emptiness of objective existence of all phenomena, we have achieved the wisdom of emptiness.

Therefore, the Boddhicitta mind and wisdom of emptiness is very important to practice Vajrayana Buddhism. Chenrezing wang places great importance in these two paths of Method and Wisdom. [ ལམ་ཐབས་དང་ཤེས་རབ། ]. Cherezig mantra is helpful in invoking the right motivation and concentration in the practice. Om-ma-ni-pad-me-hun [ཨོྃ་མ་ཎི་པདྨེ་ཧཱུྃ། ].  The mantra has profound meaning. It invokes release from the six realms of samsara. Om represents the body, speech and mind of Buddha; Mani represents Boddhicitta mind or a beneficial jewel; Padme represents wisdom of emptiness or cleansing of dirt - mental affliction; and Hun is the two paths of Method and Wisdom. Recitation of the mantra is importance to keep oneself abreast with the presence of Cherezig and the teachings. With this brief and profound teaching, Rinpoche conferred Cherezig wang to the devotees on the day.
 
 Above is a note taken by the writer, error or omission cannot be ruled out. Serious students are requested to consult and confirm from authentic teachers