Fanzine.

20/01/2021

𝗖𝗮𝗹𝗹 𝗳𝗼𝗿 𝗘𝗻𝘁𝗿𝗶𝗲𝘀 𝗳𝗼𝗿 𝗣𝗵𝗼𝘁𝗼 𝗘𝘅𝗵𝗶𝗯𝗶𝘁𝗶𝗼𝗻

The Department of Information and Media (DoIM), Ministry of Information and Communications (MoIC) in collaboration with the Royal Textile Academy of Bhutan will hold a Photo Exhibition tentatively in April 2021.

𝗦𝘂𝗯𝗺𝗶𝘀𝘀𝗶𝗼𝗻 𝗼𝗳 𝗘𝗻𝘁𝗿𝗶𝗲𝘀: The registration and submission of entries will start from 1st March until 31st March 2021.
For more information about the ToR, please visit https://www.rtabhutan.org/photo-exhibition/
or call 17735129/17810353

31/07/2020

BARDO: INTERVAL OF POSSIBILITY
Commentary on “Aspiration for the Bardo” by Chokyi Wangchuk

Khenpo Karthar Rinpoche gives an exceptionally clear explanation of Aspiration for the Bardo, graciously elucidating its more obscure points. His commentary instructs on what to practice and how to train ourselves at every point of opportunity, in this very life, “whether in the waking state or the dream state,” and even within the bardo experience itself.

https://dharmaebooks.org/bardo-interval-of-possibility/

19/05/2020

Stay home and stay safe.

24/10/2019

The Root Verses on the Six Bardos 🙏🌈

From the terma of Karma Lingpa

ཀྱཻ་མ༔ བདག་ལ་སྐྱེ་གནས་བར་དོ་འཆར་དུས་འདིར༔
kyé ma dak la kyé né bar do charwé dü dir
Kyema! Now when the bardo of this life is dawning upon me,

ཚེ་ལ་ལོངས་མེད་ལེ་ལོ་སྤངས་བྱས་ནས༔
tsé la long mé lelo pang ché né
I will abandon laziness for which life has no time,

ཐོས་བསམ་སྒོམ་གསུམ་མ་ཡེངས་ལམ་ལ་འཇུག༔
tö sam gom sum ma yeng lam la juk
Enter, undistracted, the path of study, reflection and meditation,

སྣང་སེམས་ལམ་བསློང་སྐུ་གསུམ་མངོན་གྱུར་བྱ༔
nang sem lam long ku sum ngön gyur cha
Making perceptions and mind the path, and realize the three kāyas;

མི་ལུས་ལན་གཅིག་ཐོབ་པའི་དུས་ཚོད་འདིར༔
mi lü len chik tobpé dü tsö dir
Now that for once I have attained a human body,

ཡེངས་མ་ལམ་ལ་སྡོད་པའི་དུས་ཚོད་མིན༔
yeng ma lam la döpé dü tsö min
This is not the time to remain in the ways of distraction.



ཀྱཻ་མ༔ བདག་ལ་རྨི་ལམ་བར་དོ་འཆར་དུས་འདིར༔
kye ma dak la milam bardo char dü dir
Kyema! Now when the bardo of dreams is dawning upon me,

གཏི་མུག་རོ་ཉལ་བག་མེད་སྤངས་བྱས་ནས༔
timuk ro nyel bakmé pang ché né
I will abandon the heedless, corpse-like sleep of ignorance,

དྲན་པ་ཡེངས་མེད་གནས་ལུགས་ངང་ལ་འཇོག༔
drenpa yeng mé neluk ngang la jok
And settle the mind in its natural state without distraction;

རྨི་ལམ་བཟུང་ནས་སྤྲུལ་བསྒྱུར་འོད་གསལ་སྦྱངས༔
milam zung né trül gyur ösel jang
Recognizing dreams, I will train in transformation and clear light,

དུད་འགྲོ་བཞིན་དུ་ཉལ་བར་མ་བྱེད་ཅིག༔
düdro shyin du nyelwar ma ché chik
I must not simply slumber like an animal,

གཉིད་དང་མངོན་སུམ་འདྲེས་པའི་ཉམས་ལེན་གཅེས༔
nyi dang ngönsum drepé nyamlen ché
But combine sleep with realization—this is crucial.



ཀྱཻ་མ༔ བདག་ལ་བསམ་གཏན་བར་དོ་འཆར་དུས་འདིར༔
kye ma dak la samten bardo char dü dir
Kyema! Now when the bardo of samādhi is dawning upon me,

རྣམ་གཡེངས་འཁྲུལ་པའི་ཚོགས་རྣམས་སྤངས་བྱས་ནས༔
nam yeng trülpé tsok nam pang ché né
I will abandon all forms of distraction and delusion,

ཡེངས་མེད་འཛིན་མེད་མཐའ་བྲལ་ངང་ལ་འཇོག༔
yeng mé dzin mé tadrel ngang la jok
And rest in the infinite state that is free of distraction and grasping;

བསྐྱེད་རྫོགས་གཉིས་ལ་བརྟན་པ་ཐོབ་པར་བྱ༔
kyé dzok nyi la tenpa tobpar cha
Gaining stability in the two stages: generation and perfection,

བྱ་བ་སྤངས་ནས་རྩེ་གཅིག་བསྒོམ་དུས་འདིར༔
chawa pang né tsé chik gom dü dir
At this time of single-pointed meditation, having given up activity,

ཉོན་མོངས་འཁྲུལ་བའི་དབང་དུ་མ་བཏང་ཞིག༔
nyön mong trülpé wang du ma tang shyik
I must not fall under the sway of afflictions and delusion.



ཀྱཻ་མ༔ བདག་ལ་འཆི་ཁ་བར་དོ་འཆར་དུས་འདིར༔
kye ma dak la chikha bardo char dü dir
Kyema! Now when the bardo of dying is dawning upon me,

ཀུན་ལ་ཆགས་སེམས་ཞེན་འཛིན་སྤངས་བྱས་ནས༔
kun la chak sem shyen dzin pang ché né
I will abandon all grasping, yearning, and attachment,

གདམས་ངག་གསལ་བའི་ངང་ལ་མ་ཡེངས་འཇུག༔
dam ngak salwé ngang la ma yeng juk
Enter, undistracted, a state in which the instructions are clear,

རང་རིག་སྐྱེ་མེད་ནམ་མཁའི་དབྱིངས་སུ་འཕོ༔
rang rik kyé mé namkhé ying su po
And transfer my own awareness into the sphere of unborn space;

འདུས་བྱས་ཤ་ཁྲག་ལུས་དང་བྲལ་ལ་ཁད༔
düché sha trak lü dang dral la khé
As I am about to leave this compound body of flesh and blood,

མི་རྟག་སྒྱུ་མ་ཡིན་པར་ཤེས་པར་བྱ༔
mi tak gyuma yinpar shepar cha
I will know it to be a transitory illusion.



ཀྱཻ་མ༔ བདག་ལ་ཆོས་ཉིད་བར་དོ་འཆར་དུས་འདིར༔
kye ma dak la chönyi bardo char dü dir
Kyema! Now when the bardo of dharmatā is dawning upon me,

ཀུན་ལ་སྔངས་སྐྲག་འཇིགས་སྣང་སྤངས་བྱས་ནས།
kun la ngang trak jik nang pang ché né
I will abandon all fear and terror,

གང་ཤར་རང་སྣང་རིག་པར་ངོ་ཤེས་འཇུག༔
gang shar rang nang rigpar ngo shé juk
Recognizing whatever appears as the natural display of awareness,

བར་དོའི་སྣང་ཚུལ་ཡིན་པར་ཤེས་པར་བྱ༔
bardö nang tsul yinpar shepar cha
I will know it to be the way this bardo unfolds;

དོན་ཆེན་འགགས་ལ་ཐུག་པའི་དུས་ཤིག་འོང༔
dön chen gak la tukpé dü shik ong
Now that I have reached this momentous, crucial point,

རང་སྣང་ཞི་ཁྲོའི་ཚོགས་ལ་མ་འཇིགས་ཤིག༔
rang nang shyi trö tsok la ma jik shik
I will not fear these natural manifestations, the peaceful and wrathful deities.



ཀྱཻ་མ༔ བདག་ལ་སྲིད་པ་བར་དོ་འཆར་དུས་འདིར༔
kye ma dak la sipa bardo char dü dir
Kyema! Now when the bardo of becoming is dawning upon me,

འདུན་པ་རྩེ་གཅིག་སེམས་ལ་བཟུང་བྱས་ནས༔
dünpa tsé chik sem la zung ché né
I will concentrate my mind with single-pointed determination,

བཟང་པོ་ལས་ཀྱི་འཕྲོ་ལ་ནན་གྱིས་མཐུད༔
zang po lé kyi tro la nen gyi tü
Strive to prolong the results of good karma,

མངལ་སྒོ་བགག་ནས་རུ་ལོག་དྲན་པར་བྱ༔
ngal go gak né ru lok drenpar cha
Close the entrance to rebirth, and try to keep from being reborn.

སྙིང་རུས་དག་སྣང་དགོས་པའི་དུས་ཤིག་ཡིན༔
nying rü dak nang göpé dü shik yin
This is the time when perseverance and pure perception are required;

མིག་སེར་སྤོངས་ལ་བླ་མ་ཡབ་ཡུམ་བསྒོམ༔
mikser pong la lama yabyum gom
Abandon jealousy, and meditate on the master and consort.



འཆི་བ་འོང་སྙོམས་མེད་པའི་བློ་རིང་པོ༔
chiwa ong nyom mepé lo ringpo
With mind far off and no thought of impending death,

དོན་མེད་ཚེ་འདིའི་བྱ་བ་བསྒྲུབས་བསྒྲུབས་ནས༔
dön mé tsé di chawa drup drup né
Performing the meaningless activities of this life,

ད་རེས་སྟོང་ལོག་བྱས་ན་ཤིན་ཏུ་འཁྲུལ༔
daré tong lok ché na shintu trül
To return empty-handed now would be utterly deluded;

དགོས་ངོ་ཤེས་པ་དམ་པའི་ལྷ་ཆོས་ཡིན༔
gö ngo shepa dampé lha chö yin
Recognize what is needed: the sacred Dharma,

ད་ལྟ་ཉིད་དུ་ལྷ་ཆོས་མི་བྱེད་དམ༔
data nyi du lha chö mi ché dam
Why not practise it now, at this very moment?

གྲུབ་ཆེན་བླ་མའི་ཞལ་ནས་འདི་སྐད་གསུངས༔
drupchen lamé shyal né di ké sung
The great accomplished gurus have said:

བླ་མའི་གདམས་ངག་སེམས་ལ་མ་བཞག་ན༔
lamé damngak sem la ma shyak na
If you do not keep in mind your master's instructions

རང་གིས་རང་ཉིད་བསླུ་བར་མི་འགྱུར་རམ༔
rang gi rang nyi luwar mi gyur ram
Are you not deceiving yourself?

Lotsawa House

16/06/2019

Manjushiri (Jampel-yang)




In the time of Buddha, monks would gather to hear his teachings or the teachings of the bodhisattvas. They would sit at his feet respectfully and silently, and hear the teacher's wisdom.

One day, the monks gathered to hear Manjusri Bodhisattva teach. They were eager to hear him, for Manjusri Bodhisattva was said to be as wise as Buddha himself.

However, Manjusri Bodhisattva had not arrived. The monks waited for many hours, then for many days, then for many weeks, but still Manjusri Bodhisattva did not arrive. The monks became puzzled, then impatient, then resentful, then angry.

Finally, Manjusri Bodhisattva arrived. The monks went to him: some were curious, some were impatient, some were calm, and some were angry. Manjusri Bodhisattva said, "I have been amongst the children of the poor, and the women of the night; I have been with the farmers in the field, and the servants in the houses of the rich." When they heard this, the monks who were curious grew troubled, those who were impatient went away, and those who were angry became outraged. They called loudly for Manjusri Bodhisattva to be expelled from their assembly as they deemed him not worthy to be their teacher. Manjusri Bodhisattva remained silent.

Suddenly, there was a great noise of thunder. Buddha appeared amongst the monks and said, "Manjusri Bodhisattva has taught five hundred amongst the children of the poor, and five hundred amongst the women of the night; he has taught five hundred amongst the farmers in the field and five hundred amongst the servants in the houses of the rich, who would henceforth never lose their determination to seek Enlightenment."

The monks were astounded and asked Manjusri Bodhisattva how he had accomplished such a thing. Manjusri Bodhisattva replied, "I used many ways to teach them. I played games with the children, or I used money with the poor; I demonstrated good deeds, or I revealed my powers; I came to them as gods, or I came to them as Buddha; I terrified them with faces of fear, or I consoled them with visages of love. Why did I do so? You should know, that people are different, so I had to preach to them in different ways."

Manjusri Bodhisattva continued, "The white lotus and the white lily do not grow on dry ground fit for planting. The lotus and the lily grow in the swamps and on mud banks. In the same way, virtues and wisdom do not grow in people who are already virtuous and wise, but in people who are like swamps and mud banks of confused passions and desires. And so I go to them."

The monks marveled at Manjusri Bodhisattva's compassion and wisdom, and they bowed low before him. Learning from Manjusri Bodhisattva's example, they too went forth, their hearts filled with compassion to teach and their minds filled with the clarity of Manjusri Bodhisattva's words.

https://manjusrisec.moe.edu.sg/discover-manjusri/a-story-on-manjusri-bodhisattva

11/04/2019