ན་རོ་པའི་སྒྲུབ་ཕུག་ཛོང་ཁུལ་དགོན་པ

ཟངས་དཀར་ལ་དབྱར་ཁའི་གནམ་གཤིས་ནི་ཤིན་ཏུ་སྐྱིད་པ་ཞིག་ལ། རི་དང་སྤང་ལྗོངས་སྔོ་ལྗང་ལྗང་དང་ལྡན་ཞིང་རི་དྭགས་རྣམས་བག་ཕེབ་པོའི་ངང་འཚོ་བཞིན་གནས་ཡོད། བར་སྣང་ནས་བྱ་བྱེའུ་ཀུན་གླུ་དབྱངས་ལེན་བཞིན་ཡུལ་མི་ཚོའི་སྐྱོ་ངལ་གསོ་བ་དང་མཚུངས། ས་ལ་རླུང་སིལ་པོ་རྒྱུག་ཞིང་ལྕང་མ་རྣམས་སྔོ་ལྡེམ་ལྡེམ་བྱེད། གངས་རི་ལས་ཆུ་བོ་རྒྱུན་མ་ཆད་པར་འབབ་ཅིང་ལོ་ཏོག་དུས་སུ་སྨིན་པར་བྱེད་པ། ཉིན་མོར་མེ་ཏོག་ཀུན་རྒྱས་ནས་མཚན་མོའི་སྐར་ཚོགས་བཞིན་འོད་ཚིལ་ཚིལ་བྱེད་པ།མཚན་མོར་ནམ་མཁའ་གཙང་བའི་སྐར་ཚོགས་རྣམས་མེ་ཏོག་བཞིན་མཛེས། ཆར་པ་སིམ་སིམ་འབབ་དུས་དབང་པོའི་གཞུས་ལུང་པ་དེར་ཚོན་མདོག་སྣ་ཚོགས་བཅུག་པ་བཞིན་སྣང་ངོ་། དེ་དག་ནི་སྤྱི་མཐུན་གྱི་བསོད་ནམས་ཡིན་ནམ་སྙམ། དེ་འདྲ་བའི་ཁོར་ཡུག་ནི་ཤིན་ཏུ་དཀོན་པས་བདག་ཅི་ལ་དེར་མི་འགྲོ།

༢༠༡༢ ལོར་དབྱར་ཁ་ཟླ་བ་གཅིག་ཙམ་རིང་ནང་ཏུ་བསྡད་པ་ཡིན། དེ་དུས་ཐེང་ཤིག་ཛོང་ཁུལ་དགོན་པར་གྲུབ་ཆེན་ན་རོ་པའི་སྒྲུབ་ཕུག་མཇལ་ཞོར་དུ་

ཨ་ཇོ་སྐལ་བཟང་དང་མཉམ་དུ་དུང་རི་ལ་ལྷ་བྲིས་ཀྱི་ལས་རོགས་སུ་ཕྱིན་པ་ཡིན། སྐབས་དེ་དུས་དུང་རི་ཡུལ་གྱི་སྒང་ལ་རྦབ་ཆུ་ཞིག་འདུག་པ་དེར་ཕྱིན་ཏེ་ཁྲུས་བརྒྱབ་པ་ཡིན།
དུང་རི་ནས་ཛོང་ཁུལ་བར་དུ་གོམ་པ་བརྒྱབ་ནས་ཕྱིན་པ་ཡིན་པས་ཆུ་ཚོད་གསུམ་ཙམ་འགོར་སོང་།

དེ་དུས་དགོན་པར་དགེ་འདུན་པ་ཚོ་སྨོན་ལམ་འཚོགས་བཞིན་འདུག། ངེད་གཉིས་སྒྲུབ་ཕུག་དང་དགོན་པ་མཇལ་མ་ཐག་ཐབ་ཚང་དུ་བོས་ནས་བཟའ་བཏུང་མང་པོ་ཞིག་སྤྲད་སོང་།

ན་རོ་པ་དུར་རབས་༡༡པའི་ནང་ཟངས་དཀར་ལ་ཕེབས་ནས་ད་ལྟའི་ཛོང་ཁུལ་དགོན་པའི་ནང་བྲག་ཕུག་ཞིག་ཡོད་པ་དེར་ཡུན་རིང་པོར་སྒོམ་ཉམས་ལེན་མཛད་ནས་བཞུགས་པའི་ལོ་རྒྱུས་འདུག རྗེས་སུ་བླ་མ་གྲུབ་ཐོབ་པ་མང་པོ་ཞིག་གིས་ཀྱང་དེར་སྒོམ་སྒྲུབ་ནས་རྟོགས་པ་མཐོན་པོར་སླེབས་ཡོད་པ་ནི་ཁོང་རྣམ་པའི་རྣམ་ཐར་དང་གསུང་འགུར་ལས་གསལ་ལོ། གསུང་འགུར་དང་རྣམ་ཐར་གྱི་དཔེ་ཆ་ནི་ད་ལྟ་ཡང་ཛོང་ཁུལ་ལ་མཇལ་རྒྱུ་ཡོད་པ་གྲོགས་པོ་བསམ་འཕེལ་གྱིས་བཤད་སོང་། ཁོང་གིས་དེའི་སྐོརགྱི་ལོ་རྒྱུས་ཡང་མང་པོ་ཞིག་བཤད་སོང་། འོན་ཀྱང་བདག་ལ་ནི་རྣམ་ཐར་དང་གསུང་འགུར་གྱི་དཔེ་ཆ་གཅིག་ཀྱང་མཇལ་བའི་གོ་སྐབས་མ་བྱུང་།

དཀོན་གཉེར་གྲྭ་བ་གཞོན་གཞོན་ཞིག་འདུག་པ་དེ་ལ་དྲིས་པ་ཡིན།ཁོང་གིས་ “སྟག་སྣ་རིན་པོ་ཆེ་སྐུ་མ་གཤེགས་གོང་ལ་དཔེ་ཆ་རྣམས་ཐེལ་ཙེ་བརྒྱབ་ནས་བཞག་ཡོད་པས་དེ་ཞལ་ཕྱེ་བའི་ཐོབ་ཐང་ནི་ཁོང་གི་ཡང་སྲིད་ལ་མ་གཏོགས་སུ་གང་ལ་མེད་” ཅེས་ལབ་སོང་།

ན་རོ་པའི་གྲུབ་ཕུག་ནང་དུ་བྲག་ཐོག་ནས་ཆུ་ཐིག་པ་རེ་རེ་འབབ་བཞིན་འདུག་པ་དེའི་འོག་དུ་སྣོད་ཅིག་གི་ནང་དུ་བསགས་ནས་ཞོགས་པ་དགོན་པ་དེར་མཆོད་པ་མཤམ་པ་དང་གནས་མཇལ་པས་བྱིན་རླབས་ཀྱི་ཚུལ་དུ་འཁྱེར་བཞིན་འདུག། གྲུབ་ཆེན་ན་རོ་པ་དབེན་པའི་གནས་ལ་བཞུགས་ནས་སྒྲུབ་པ་མཛད་སྐབས་དེའི་ཉེ་འཁོར་དུ་ཡོད་པའི་ཡུལ་མི་རྣམས་ཀྱིས་དད་ཅིང་གུས་པའི་མཆོད་པ་དང་ཁོང་ལས་དམ་པའི་ཆོས་མང་པོ་གསན་པའི་ལོ་རྒྱུས་སྟག་སྣ་རིན་པོ་ཆེའི་དེབ་[i]ནང་དུ་འཁོད་འདུག།

དེབ་དེའི་ནང་དུ་ན་རོ་པ་ཟངས་དཀར་ནས་གནས་གཞན་དུ་ཕེབས་པར་བརྩམས་པ་ན་ཡུལ་མི་རྣམས་ཀྱིས་ཞུ་པ་ཕུལ་བར་ “ཁྱེད་ནི་བདག་ཅག་མགོན་མེད་རྣམས་ཀྱི་མགོན་དང་སྐྱབས་ཡིན་པས་ན་ངེད་རྣམས་ཀྱི་སྐྱབས་དང་མགོན་དུ་ཅིས་ཀྱང་བཞུགས་པར་མཛོད། ཅེས་ཞུ་བ་ཕུལ་བའི། དེ་ནས་དཔལ་ན་རོ་པའི་ཞལ་ནས། ང་ནི་འདུ་བྱས་འཇིགཔའི་རང་བཞིན་ཅན་ཞིག་ཡིན་པས་དུས་རྟག་ཏུ་ཁྱེད་རྣམས་ལ་ཕན་མི་སྲིད” ཅེས་གསུངས་ནས་ན་རོ་པས་རང་ཉིད་ཀྱི་སྐུ་ཞིག་བསྒྲུབས་སྟེ་དེའི་ནང་དུ་རྡོ་རྗེ་འཆང་གི་ལི་སྐུ་ཐེ་བོང་ ཙམ་ཡོད་པ་དེ་གཟུངས་སུ་ཕུལ་ནས་ཡུལ་མི་རྣམས་ཀྱི་མཆོད་པའི་རྟེན་དུ་བཞག།

ན་རོ་པའི་སྐུ་དེ་ནི་ད་ལྟ་ས་ནི་མཁར་དུ་ཡོད་པས་ས་ནི་གནས་མཇལ་སྐབས་སུ་ཞལ་ཕྱེས་ནས་དད་ལྡན་སེར་སྐྱ་ཕོ་མོ་རྣམས་ཀྱི་བསོད་ནམས་ཀྱི་རྟེན་དུ་བྱེད་དོ།

ཛོང་ཁུལ་དགོན་པ་ནི་དེང་སང་ཡང་སྒོམ་རྒྱག་སའི་ཁོར་ཡུག་ཡག་ཤོག་ཅིག་ཏུ་མཐོང་བྱུང་། ཉིན་མོར་མི་མང་པོ་མེད་པ་དང་མཚན་མོར་སྐད་ཅོར་སོགས་གང་ཡང་མེད་པ། ས་དང་གནས་ཟངས་བ་ལ་སོགས་པའི་ཕྱིའི་མཐུན་རྐྱེན་ནི་སློབ་དཔོན་ཀྭ་མ་ལ་ཤྭི་ལས་མཛད་པའི་སྒོམ་རིམ་བར་པའི་ནང་གང་གསུངས་ཡོད་པ་དེ་བཞིན་མཐོང་བྱུང་། སྒྲུབ་ཕུག་གི་གཡས་གཡོན་དུ་མཚམས་ཁང་འགའ་བརྩིགས་འདུག་པའི་ནང་ཕྱི་རྒྱལ་བ་ཁ་ཤས་ཀྱིས་སྒོམ་རྒྱག་པ་ལས་ཟངས་དཀར་བ་གཅིག་ཀྱང་མེད་པའི་སེམས་ཏོག་ཙམ་མི་བདེ་བ་ཞིག་བྱུང་།

སློབ་དཔོན་གྱིས་མཛད་པའི་སྒོམ་རིམ་བར་པའི་ནང་ཞི་གནས་ཀྱི་ཚོགས་ལྔ་བཤད་ཡོད་པས་ལ་དང་པོ་མཐུན་པའི་ཡུལ་ལ་གནས་པ་ནི་ཕྱིའི་མཐུན་རྐྱེན་ཡིན་ནོ།མཐུན་པའི་ཡུལ་ལ་གནས་པ་ལ་ལྔ་ཡོད་ཏེ། དེ་དག་ནི་༡༽རྙེད་སླ་བ་༢༽ས་ཟངས་བ་༣༽གནས་ཟངས་བ་༤༽གྲོགས་ཟངས་བ་༥༽ཉིན་མོར་མི་མང་པོ་མེད་པ་དང་མཚན་མོར་སྒྲ་མང་མོ་མེད་པ་བཅས་ལྔ་ཡིན་ནོ། དེ་ལྔ་ཀ་ཛོང་ཁུལ་དགོན་པར་ཚང་འདུག་པས་སློབ་གཉེར་ཚར་རྗེས་སུ་དེ་ནས་སྒོམ་གྱི་བྱིན་རླབས་ཀྱང་ལེན་དགོས་བསམ་སོང་།

༡༽རྙེད་སླ་བ་ནི་གོས་དང་ཟས་ལ་སོགས་པ་ཚེགས་མེད་དུ་རྙེད་སླ་བ། རྫོང་ཁུལ་དགོན་ནི་ཡུལ་གྲོ་ཁང་དང་ཨ་ཏིང་གི་ཉེ་སར་གནས་པའི་ཟས་གོས་གྱི་མཐུན་རྐྱེན་དཀའ་ཚེགས་མེད་པར་རྙེད་པའོ།

༢༽གནས་ཟངས་བ་ནི་སྐྱེ་བོ་སྲུན་པ་དང་དགྲ་ལ་སོགས་པ་མི་གནས་པ།སྔར་ཛོང་ཁུལ་དགོན་པར་རྐུན་མ་ཤོར་བའི་ལོ་རྒྱུས་ཡོད་ཀྱང་སྐྱེ་བོ་མི་སྲུན་པ་ཡོང་ནས་སྒོམ་ལ་བར་ཆད་བྱེད་མཁན་གྱི་ལོ་རྒྱུས་ནི་མེད་པའོ། རྐུན་མ་ཇི་ཙམ་བྱུང་ཀྱང་རྣལ་འབྱོར་པས་ནི་འཕགས་པའི་ནོར་བདུན་སེམས་ལ་འཆང་ནས་ཕྱིའི་མི་རྟག་པའི་དངོས་པོ་ནི་རང་ཉིད་འཚོ་ཙམ་ཞིག་བྱུང་ན་གྲིག་པ་ཡིན།དེ་ཡང་སྔར་མི་ལ་རས་པས་རྐུན་མ་ཞིག་ལ་ངས་ཉིན་མོར་བཙལ་ཀྱང་མི་རྙེད་ན་ཁྱེད་ཀྱིས་མཚན་མོར་ག་ལ་རྙེད་གསུངས་པའི་ལོ་རྒྱུས་ལ་གོ་བ་ཞིག་འདུག།

༣༽ས་ཟངས་བ་ནི་ནད་མེད་པའི་ས་གཞི་ཞིག་ཡིན་དགོས།སྤྱིར་རིའི་རླུང་གཙང་ཞིང་ཡང་སྒོས་ལུང་པ་དེར་སྨན་རྩ་དང་མེ་ཏོག་གི་དྲི་ཞིམ་གྱིས་ཁེངས་པའི་ཁོར་ཡུག་ཞིག་ཡན་སྟབས་ནད་འབྱུང་བའི་གོ་སྐབས་ནི་མེད་དོ།

༤༽གྲོགས་ཟངས་བ་ནི་གྲོགས་ཚུལ་ཁྲིམས་དང་མཐུན་པ་ཞིག་ཡིན་དགོས།དགོན་པའི་ནང་དུ་གནས་ཡོད་པའི་དགེ་འདུན་ཀུན་གཞན་ཁྱིམ་པ་ལས་ཞི་ཞིང་དུལ་བ་ཡོད་པས་སྒོམ་རྒྱག་མཁན་གྱི་ལྟ་བ་དང་མཐུན་པ་ཡིན་ནོ།

༥༽ཉིན་མོར་མི་མང་པོ་མེད་པ་དང་མཚན་མོར་སྒྲ་མང་པོ་མེད་པ་ནི་ཉིན་མོར་དགོན་པའི་གྲྭ་བ་ལས་གཞན་མེད་པ་དང་མཚམས་རེར་གནས་མཇལ་བ་འགའ་མཐོང་རྒྱུ་ཡོད། ཛོང་ཁུལ་དགོན་པ་ནི་གྲོང་ལས་རྒྱང་གྲགས་དྲུག་ཙམ་རིང་བའི་སར་གནས་ཡོད་པས་མཚན་མོར་སྒྲ་མང་པོ་འབྱུང་བ་ནི་ཉིན་མོའི་སྐར་མ་དང་འདྲ།

སྒོམ་རྒྱག་པ་ལ་ཕྱིའི་མཐུན་རྐྱེན་དེ་འདྲ་ཡོད་པས་སུའི་སེམས་མི་ཕྲོག།འོན་ཀྱང་ཕྱིའི་མཐུན་རྐྱེན་ཡག་པོ་མཐོང་ནས་སྒོམ་རྒྱག་ཆོག་ཆོག་ནི་མེད་པའོ། སྒོམ་རྒྱག་པ་ལ་དང་པོ་རང་ཉིད་ཀྱི་ནང་གི་མཐུན་རྐྱེན་ཚང་པར་བྱེད་དགོས།

ནང་གི་མཐུན་རྐྱེན་ནི་དགེ་བའི་བཤེས་གཉེན་ལས་བསླབ་པ་གསུམ་གྱི་དོན་ཐོས་པར་བྱས་རྗེས་ཡང་ནས་ཡང་དུ་དོན་རྣམས་བསམ་ནས་ངེས་ཤེས་འདྲེན་ཐུབ[ii]་པ་ཞིག་བྱས་ཏེ་སྒོམ་བྱུང་གི་ཤེས་རབ་ལ་སྦྱོར་དགོས། དེ་འདྲ་བྱས་ན་རང་ཉིད་འདོད་པ་ཆུང་བར་འགྱུར་བ་དང་ཆོག་ཤེས་པ། བྱ་བ་མང་པོ་ཡོངས་སུ་སྤོང་། ཚུལ་ཁྲིམ་རྣམ་པར་དག་པ་དང་འདོད་པ་ལ་སོགས་པ་རྣམ་པར་རྟོག་པ་མེད་པར་བྱས་ནས་སྒོམ་བྱུང་གི་ཤེས་རབ་ཀྱང་སྐྱེ་སྟེ་ཉོན་མོངས་ཀྱི་གཉེན་པོ་བྱེད་ཐུབ།

སྤྱིར་ལྷག་མཐོང་གི་རྒྱུ་འམ་ཚོགས་ཀྱང་འབྲི་དགོས་བས་འདིར་ན་རོ་པའི་སྒྲུབ་ཕུག་གི་ཕྱིའི་དཀོད་པའི་ཆེ་བ་ཙམ་སྟོན་པའི་འབད་བརྩོན་བྱས་པ་ཡིན་པས་སྒོམ་གྱི་སྐོར་ལ་ཤེས་འདོད་ཡོད་ཚེ་སློབ་དཔོན་ཀྭ་མ་ལ་ཤྭི་ལས་མཛད་པའི་སྒོམ་རིམ་བར་པ་ལ་གཟོགས་ན་ལེགས།

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[i]ལ་དྭགས་སྟག་སྣ་དགོན་ོ་ལག་དང་བཅས་པའི་ཆགས་རབས་གསལ་བར་བཀོད་པ་བདེན་གཏམ་རྣ་བའི་བདུད་རྩི།དེབ་ཤོག།༡༥༧

[ii]ངེས་ཤེས་འདྲེན་ཟེར་བ་ནི་དགེ་བའི་གཤེ་གཉེན་གྱིས་གསུང་པ་རྣམས་རང་ཉིད་ཀྱི་བརྟག་དཔྱད་་དང་བསམ་བློ་གཏང་བྱས་ནས་དེ་ལ་ཡིད་ཆེས་བསྐྱེད་པ་ཡིན་ནོ།

བག་སྟོན་གྱི་ཁོར་ཡུག་

༢༠༡༢ནང་གི་དབྱར་ཁའི་ཟླ་བ་གཉིས་ཀྱི་གུང་སེང་ནི་གཞན་དང་མི་འདྲ་བ་ཞིག་བྱུང་སོང་། དེ་དུས་དབྱར་ཁའི་གནམ་གཤིས་སྐྱིད་པ་དང་སྟབས་བསྟུན་ནས་ཟངས་དཀར་ལ་བག་སྟོན་མང་པོ་ཞིག་བྱེད་བཞིན་འདུག  དགུང་སེང་སྐབས་བག་སྟོན་སྐོར་ལ་དཔྱད་པ་ཞིག་བྱེད་རྒྱུའི་དམིགས་ཡུལ་ཆུང་ཆུང་ཞིག་འཁྱེར་ནས་ཕྱིན་པ་ཡིན།  ང་ནང་དུ་བསླེབས་པའི་ཉིན་མོ་དེར་འུབ་ཏི་རུ་བག་སྟོན་ཞིག་འདུག  ནང་དུ་བསླེབས་མ་ཐག་གྲོགས་པོ་ཚོ་དང་མཉམ་དུ་དགའ་སྤྲོའི་ངང་དེར་ཕྱིན་པ་ཡིན། བག་སྟོན་གྱི་ཁོར་ཡུག་ནི་གླུ་གཞེས་དང་ཆང་རག་ཞལ་བཟས་བཅུད་ལྡན་སྣ་ཚོགས་དང་། མི་མང་པོ་འཛོམས་ས་ཞིག་ཆགས་ཡོད།

ང་ནི་བག་སྟོན་གྱི་གླུ་གཞེས་དང་ལོ་རྒྱུས་ལ་མཉམ་ཞིོབ་བྱེད་ཁུལ་གྱིས་གང་དུ་བག་སྟོན་ཡོད་ན་དེར་འཛེམ་སོན་མེད་པར་འགྲོ་རྐྱང་བྱེད་གི་ཡོད། དེའི་ཕྱིར་ངས་རྟག་པར་འབྲི་དེབ་དང་སྨྱུ་གུ་མཉམ་དུ་འཁྱེར་གྱི་ཡོད། བག་སྟོན་ལ་ཆང་མ་འཐུང་ན་ཕོ་གསར་གྱི་ཉམས་མི་བྱུང་བའི་བྲོ་བ་མྱོང་བའི་ཕྱིར་ཕོར་པ་འགའ་བྲེལ་བ་འཚུབ་འཚུབ་ངང་བཏུང་བ་ཡིན། ཆང་ཕོར་པ་འགའི་བྲོ་བ་མྱོང་བའི་རྗེས་སུ་གླུ་གཞེས་དང་ལོ་རྒྱུས་ནི་གར་སོང་ཆ་མེད་དུ་གྱུར་ཏེ་གཞོན་ནུ་མ་མཉམ་དུ་གར་འཁྲབས་ནས་མཚན་འདས། ཞོགས་པ་གཉིད་སད་པ་དང་དྲན་པ་སོ་དུས་རང་གི་ལས་ཀ་སྟེ་བསྒྱུབས་་མེད་པས་སེམས་ནང་སྐྱོ་སྣང་སྐྱེས།

གྲོགས་པོ་ཚོ་དང་མཉམ་དུ་བག་སྟོན་མང་པོར་ཕྱིན་ཀྱང་གླུ་གཞེས་དང་ལོ་རྒྱུས་ནི་ཚིག་གཅིག་ཀྱང་བྲིས་མི་འདུག། མཚམས་རེར་གླུ་གཞེས་ལེན་མཁན་རྣམས་ལ་རྣ་ཅོག་གྲུང་པོ་ངང་ཉན་ཀྱང་སྒྲ་འདངས་མ་གོ་ནས་སྤྲོ་བ་བརླག  སྤྱིར་གླུ་གཞེས་གཏོང་མཁན་རྣམས་ཀྱང་མྱོས་ཆུ་བཏུང་ཡོད་དུས་གཞེས་ཚིག་གསལ་པོ་མེད་པ་ཁག་མེད། འོན་ཀྱང་སེམས་ཤུགས་མ་ཆགས་པར་འགྲོ་རྐྱང་བྱས་པ་ཡིན། མཐར་འུ་ཐུག་ནས་ཉིན་ཞིག་གླུ་གཏོང་མཁན་མེ་མེ་ཨུ་རྒྱན་དང་ཐུག་ནས་བག་སྟོན་གྱི་གླུ་གཞེས་དང་ལོ་རྒྱུས་སྐོར་དྲིས་པ་ཡིན། ཁོང་གི་གསུངས་ཚུལ་ལྟར་ན་ད་ལྟ་བག་སྟོན་ནང་དུ་གླུ་གཞེས་གཏོང་བའི་ལུགས་སྲོལ་ནི་བོད་ནས་འབྱུང་བ་དང་སྔར་ཆོས་རྒྱལ་སྲོང་བཙན་སྒམ་པོས་རྒྱ་ནག་ནས་ཀོང་ཇོ་གཙན་མོར་ལེན་སྐབས་ཀྱི་ལོ་རྒྱུས་ཞིག་ཡིན་པར་བཤད་སོང་།

དེ་འདྲའི་ལུགས་སྲོལ་དེ་ད་ལྟ་བོད་ལ་མེད་པ་དང་ལ་དྭགས་སུ་མ་ཉམས་པར་ཡོད་པ་ནི་བདག་ཏོག་ཙམ་ཡ་མཚན་སྐྱེས་བྱུང་། སྤྱིར་བོད་ཀྱི་ལོ་རྒྱུས་ནང་དུས་རབས་བདུན་པར་སྲོང་བཙན་སྒམ་པོས་དམག་སྟོབས་ཀྱི་ཀོང་ཇོ་བཙུན་མོར་བླངས་པ་དང་རྟེན་སྐལ་དུ་སངས་རྒྱས་རང་ཉིད་ཀྱིས་རབ་གནས་མཛད་པའི་ཇོ་བོ་ཤཱ་ཀྱ་མུ་ནེའི་སྐུ་ཞིག་ཀྱང་བཙུན་མོར་ཕུལ་ཡོད་པ་ཁོད་འདུག

ཁོང་གིས་མུ་མཐུད་ཏུ་བཤད་གྱུར། སྲོང་གཙན་སྒམ་པོས་རྒྱ་ནག་རྒྱལ་པོའི་སྲས་མོ་མནའ་མར་སློང་བའི་ཕྱིར་བློན་པོ་རིག་པ་ཅན་ལ་སོགས་པ་རྟ་པ་མང་པོ་ཞིག་རྒྱ་ནག་ཏུ་བརྫངས། དེ་དུས་ཕྱོགས་གཞི་མཚམས་བརྒྱད་ཀྱི་རྒྱལ་པོ་རྣམས་ཀྱི་འཐུས་མི་ཚོར་ཡང་སྲས་མོ་སློང་ཕྱིར་དེ་རུ་འཛོམས་ཡོད།  རྒྱལ་པོས་ཐག་གཅོད་མ་ཐུབ་པར་ཀུན་ལ་གྲགས་དོན་ལ།    སུ་ཞིག་རྣམ་དཔྱོད་དང་རིག་རྩལ་ལྡན་པ་ཞིག་ཡོད་ན་དེ་ལ་སྲས་མོ་ཕུལ་ཆོག་པའི་དམ་བཅའ་བཞག་གོ།

དེ་རྗེས་ལ་དྲི་བ་མང་པོ་དྲིས་པ་དང་གཞན་རྣམས་ནི་འུག་པ་བཞིན་ཉི་མ་ཤར་དུས་བརླག་འགྲོ་བ་དང་མཚུངས། བློན་པོ་རིག་པ་ཅན་ནི་དྲི་བ་ཅི་ཙམ་དྲིས་པ་ལ་ལན་མི་ཐེབས་པ་གཅིག་ཀྱང་མེད་པས་སྲས་མོ་བྱིན་འདུག འོན་ཀྱང་བློན་པོ་རང་ཉིད་རྒྱ་ནག་ཏུ་བཞུགས་དགོས་ཟེར་ནས་ཁང་པ་ཞིག་གི་ནང་དུ་ཡུན་རིང་བཞག། རྗེས་སུ་བློན་པོས་རྣམ་དཔྱོད་བེད་སྤྱོད་བྱས་ནས་རྒྱ་ནག་ནས་བོད་དུ་ལོག་འདུག

བོད་དུ་བློན་པོ་རིག་པ་ཅན་གྱིས་སྔར་དྲི་བ་ལན་རྣམས་ཡིག་ཐོག་ཏུ་ཕབ་ནས་དཔེ་ཆ་མཐུག་པོ་ཞིག་ཆགས་ཡོད། མེ་མེ་ཨམ་རྗེ་ལ་དྲིས་ཀྱང་ལོ་རྒྱུས་གཅིག་པ་བཤད་སོང་། རྗེས་སུ་བག་སྟོན་བྱེད་དུས་དཔེ་ཆ་དེ་བློ་ལ་བཟུང་ནས་གླུ་དབྱངས་ཀྱི་ཚུལ་དུ་བཏང་སྟེ་སྲོལ་གསར་པ་ཞིག་ཆགས་པ་དང་དེ་ནི་ད་ལྟ་ཟངས་དཀར་ལ་བག་སྟོན་སྐབས་སུ་ལེན་པའི་གླུ་གཞིས་དེ་ཡིན་པར་བཤད་སོང་།

ཁོང་གི་ཆུང་དུས་ནས་གཞེས་ཚིག་དེ་བློ་ལ་བཟུང་ཟིན་པ་དང་ད་ལྟ་དཔེ་ཆ་དེ་བསྟན་རྒྱུ་མེད་ལབ་སོང་། གལ་སྲིད་དེབ་དེ་ང་ལ་སྙེད་སོང་ན་ཏན་ཏན་ལྟ་ཞིབ་གཅིག་བྱེད་གྱི་ཡིན།  སྔར་ཡིན་ན་ཟངས་དཀར་དུ་བག་སྟོན་བདུན་ཕྲག་གཅིག་རིང་བརྩི་ཡི་ཡོད་པ་དང་དེང་སང་ཟངས་དཀར་ནང་པ་ཚོགས་འདུས་ཀྱི་སྤྱི་ཚོགས་ལ་ཕན་ཕྱིར་ཉི་མ་གསུམ་ལས་བརྩི་མི་ཆོག།  དེ་དང་མཉམ་དུ་ཆང་རག་མང་པོ་དཀོལ་མི་ཆོག་པ་དང་ཤ་ལ་སོགས་པའི་འཚེ་བ་ཅན་གྱི་ཟ་གཏུང་དཀོལ་མི་ཆོག་པ་བྱས་ཡོད་པས་ཟངས་དཀར་ནང་པའི་ཚོགས་འདུས་ལ་བསྔགས་བརྫོད་ཡོད།

Step over mountain

Step over Mountain

            Aspiration to cross over the mountains cherished for a long time in my mind. It would remain dream if I had not shown little courage. I have read the book The Seven Year in Tibet of Heinrich Harrer[I]. This book hugely boosted my enthusiasm to jump into Adventures world and Books of Rahul Sankrityayan[II] encouraged me to write what I had experienced.   

 I was fed up by traveling by bus and taxies every year in summer vacation. I had experienced of walking on wonderful frozen river of  Zanskar with father in February 2001. He escorted me on frozen river when I had to seek admission in Leh for my further studies. Then I was 8^th passed student. My father is a strong mountaineer. In the case of emergency he has courage to cross the mountain and frozen river alone.  He is quite well known by everybody  in Zanskar for his courageness as well as drink behavior.

Then one  day I decided to step over mountain instead of travel by buses. I rushed towards Darcha from Padum with my brother kelsang in august 2006. That was first time I travel over mountain as my own.  Then gradually confident starting to rise in the heart, I felt that I could do, what I intended.  It was adventurous walk over mountain. I have lot to write, but here I  am going to write the second journey by same route with  a friend.  In 2011. It was extraordinary journey that we continuously walking  for 21 hours, 5 AM to 2 AM. Should I say dawn to dawn?

We had few days left and we immediately decided to go by walking to Darcha, from where we could take taxi to Manali.  For foreigner it takes  9 days.  We completed in three days.  A couple of months ago. We planned to walk over  Omasila pass  to Paldar valley, which is  near to Jammu. Our plan  was fail, because  my friends confident had lost by people rumour of danger to walk on glacier.  Soon I am going to be experienced this Glaciered pass too.

Day: 1-  5 july 2011

The journey begin from my village Pipiting with light  breakfast. We travelled by texi from padum to Muney village. On the way we enjoyed the view of water fall of Sila village on opppsite mountain. Then we got the bless of Barden Gonpa. We stop for lunch on Chuzin  house in Muney, which is on the way. In the after noon we traveled via Raru village to Itcher. In the evening we stayed at relative house in the village of Itcher.

Day:2-  6 july 2011       Birth day of His Holiness the Dalai lama.

On the following day, early in the morning we start our adventure journey. The 21 hour continuously walking.  We travel for two hours and at the time of sun rising we reached at small village called Ammu and we stop for tea. The Border Road Organization (BRO) has been working in the project of Padum-Darcha motor road. the road was constructed almost 40 km from Padum. We travel beside river which is flowing between huge mountain. Some time we have to climb up and down.  After a while  we crossed a rope bridge  and on other side we find a single house, opposite to village of Cha,  we got breakfast in this single house. As we were walking, we enjoyed the nature and beauty of mountains and villages.  We  could see the fields and houses  of cha village and  route of the famous Phuktal Gonpa via Purney, we were high on opposite bank of Purney. I already had done pilgrimage to Phuktal Gonpa in my first journey with my brother. We  often found an Environment awareness words on rock by Lungnak student welfare. I appreciate it very much.

Three hours later, we reached at a village named Yal, there we encountered  a man working in front of his house. He was preparing for his son up coming marriage ceremony. We asked  for some drink and he happily offered us strong  local drink.  Despite of having lot of water in the way. I still felt thrust  and to quench the thrusty, I  had three bowl of Chang in a movement. I felt relex by the liquid but not aware of it affecting on me. As we get up to go I realized that the chang began to affect. I felt light and the minor pain in my legs eliminated.  Later my friend told me that I almost running on the way.

As I was having liquid, two  young boys and a girl  passed besides the house, the girl is  horse back. We  called them for drink. But they go on refusing because next village is their own. We prefer to walk with them, so we could get some delicious lunch at Testa. We were lucky, we welcome with delicious lunch and continuous our journey. As the affect of Chang goes off, I  felt tire  and heavy. So on the next village, we once again asked for drink at the house below the route. The liquid seem not strong as before but it helped me  to reach the destination village Kargyak

On the way we encounter some villages. Tablay, Kuru . A village name Tanzay had small tea shop beside the road. In Tanzay i found the white colored rock, which is break in to powder and mixed up with milk and  use  in paint for Guru Stupa in Pipiting. We arrived at Kargyak at 8 pm. Our plan was to stay in Kargyak and spend the  night. We knew a monk named chophel. who is studying at Drapung Gomang monastery mondgod. We were informed that he was there at his village for vacation.  We asked for  his house as we encountered the villagers. A man helped us to find  his house. Chophel  gave us tea and bread.  We had been walking for 15 hours then and put off our shoes and prepare to stay in the house.

After the tea and some formal talk.  He informed  that a group of men from the  village had gone that afternoon with lot of horses  towards the pass to Receive Rinpoche. They were going to spent the night in base of Shinku la, which has 4 hours from Kargyak and on the following day they would cross the pass. If we could catch them at the base camp in the night. We would be on horseback next day.    I felt pain in some part of body, but dreaming of pleasing horse riding. We decided to travel forwards.  I thought just 4 hours more and tomorrow we both on horseback.

According to my experience during travel,  I asked  a jug of chang ,  because I knew,  it could help in the journey. With my belly  full of Chang, we continuous our journey along with a  bottle of liquid .  It was already dark and there was little moon light. Fortunately we got a torch, with the torch we could  travel till 2 am. On the way after two hours we  encountered  a temporary nomad house and we stop for milk and curd.  I use the term TEMPORARY NOMAD. Because they spend only three months in summer with their cattle.  they have  their own well built  houses and fields in village, where they are spending whole year.  We went there and few young girls received us.  We exchanged our items. We gave them coke and meggi and they offered us milk and curd.  Together we exchange talk and joke. Frankly saying, they are good hearted and nice girls.

After an hour when we get up to walk , it was 12 am then. the moon light was  already faded.  We could see only the huge dark mountain and  twinkling stars over our heads. we often lost our way especially after crossing  streams.  It was hard to put naked foot in water  but its harder when we could not find the way after crossing the stream.  The route was more confusion when we were at the base of the mount Gonpo Rangjon near the base camp.   There were huge rocks on the way and the route was zigzagged.

I remembered my first journey when I accompanied my brother Kelsang Thinley. We were walking near the base. At that time we reached at  base camp at 9 PM.  There was small river to cross.  The base camp was on the other side of the river. We were new and travel with information and map instruction and could only see dim light by tent across the small river .  Though we both had torch but could not find any bright. It was raining and we already got wet head to toe. We immediately cross the river and reach other side. While we were crossing the river,  we were between the rain and the cold freezing river.  The dim light of the tent was only our hope and we focus our eyes on it.  We hurriedly rushed inside the tent and found group of men talking. Their talk interrupted by our appeared in the tent and  began to ask questions.  They were laughing at us for our stupid adventure. Travel over there at night is really stupid. The men show sympathy  on us and lent warm clothes to change.  Early in the morning we found small bridge just near the spot we cross the river.

Surprisingly, this time we found the bridge instead of tent.   We tried to search the tent for few minutes but in vain so we slept on rocky land in open sky. We are fortunate that there was no rain and we have comfortable sleeping bag.

The following morning we could see  the hotel tent was perch on other side, beside the route we walked through it.  We went there and found few small tents  beside the hotel tent. We talked with horsemen and they told us that their purpose to cross the Pass has cancelled because the Rinpoche has already arrived at base camp. However we were happy that a man was still going other side with two horses.  We change riding time to time.  I used to ride horse when I was very young. We had white colored horse in our house. Father sold it long time ago and it quite long I have not ride horse.

Day 3.  7 july 2011

We wake up early in the morning and went to the tent and had breakfast. There was still snow and glacier in the top and it would be best if we reach there as early as possible because as the sun light fall on the glaciers,  it hard to walk over them. We were at the top after almost four hours. Medicine herbs and flowers are growing in this mountain. Sova Rigpa doctor (Tibetan medical) often visit here to collect flowers and herbs.  We could see lot of others series of Himalayan mountains by the top. Small type of lack formed in the top by melting of Glacier. Prayer Flags are waving there in non stop motion. It is said that spiritual words written in the flag could carry by wind to all direction to spread peace. I liked the idea but still I have to learn lot of things in Buddhist culture.

It was pleasant walking on other side of Shinku-la. At noon we arrive at Zanskar Sum-do, which is state border of jammu and Kashmir and himachal Pradesh. A new road was also constructing from Zanskar Sum-do towards Zanskar by BRO. Motor road has been constructing both side and in a few years, it will be complete. I felt that the joy of walking  would not be exist as soon as motor dominate the trekking route. We  arrived on time in Darcha and we took taxi to Manali.  And… .. .

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[I] An Austrian, (6 July 1912 – 7 January 2006)  who  was an Austrian mountaineer . He traveled to Tibet during 2^nd  world war and spent sever  years in Tibet. The book seven years in Tibet was written by him as a dairy during his travelling. He was one  of the earliest English teacher  to 14^th  dalai lama. 

[II] An Indian scholar, (April 9, 1893 – April 14, 1963),  who travelled  in Tibet for four times  for restoration of Buddhist Sanskrit text in Tibet who is called the Father of Hindi Travel literature, was one of the most widely-traveled scholars of India, spending forty-five years of his life on travels away from his home.[1] He became a Buddhist monk (Bauddha Bhikkhu) and eventually took up Marxist Socialism.[2] Sankrityayan was also an Indian nationalist, having been arrested and jailed for three years for creating anti-British writings and speeches.[3] He is referred to as the 'Greatest Scholar' (Mahapandit) for his scholarship. He accompanied Gadun chophel  to India in his second Journey to Tibet.

Ode to a skylark

The valley is surrounded by giant walls of Himalayan mountain. The climate is rising on her best form, people are busy in their fields and the skylarks are singing high in the sky to make the valley colourful with their melodious song. It is like as if birds are extending their hands in the fields and encouraging farmers.

The day, I arrived in the middle of farmers at Pipiting village in Zanskar. I visited fields with the purpose of watering. Both my shoulders equipped with tools which are used in the fields for water. As I was going through the fields I enjoying listening to music by some music player. At the same time a natural song was singing over my head, I was fool I was not aware of it.

The fields had already ploughed and new sprout began to appear in the fields. It was time when spring turns into summer and huge glaciers start to melt. But in the beginning the weather was quite cold and the valley had still little water for fields. I could see that snow had not molten even lower parts of mountain. Molten water flowing by streams provide harmony to the valley. A big stream is shared by four villages and due to cold weather, it is difficult to get water for field properly. It took almost a month to water the fields and as fields drank, it become green.

water the field

But in between I experienced an emotional or rather disappointing incident. As I had been to fields everyday with the purpose of watering them and one day I found a nest of skylark. The incident took place as one day I took a few minutes rest and I was willing to take stroll around the bushes. As I was passing by the boundary of fields a bird flew suddenly beside me.

It was a skylark! The bird was singing high in the sky and filling the surrounding with melodious song. The bird flew and left her nest with three small eggs. I thought it was not safe to keep the nest as it was, because it could be easily seen by everybody. If the visitor were naughty children then I was sure they play with it and break it. I put some grassy soil around the nest for protection. After that I visited and checked the nest every day and returning with satisfaction.

The process was going on for a week and one day I had not found the nest but the scattered straw and pieces of broken eggs and skylark feathers everywhere. I could not understand at first sight. In a second moment my eyes were filled with tears and faint for few seconds. That was the evil act of a wild beast, the cat. I have seen cat in the fields the day before and I was not aware of their evil hunting journey. I felt excited by their present in the fields. I thought they also like to visit in the green field and to enjoy the nature.

I was thinking of watching the little chickens come out from the eggs. Everything was gone. The beast left no thing,  killed the skylark and broken her little eggs. I was not willing to work in the field after that incident and started to return but after a few steps I decided to work in the field whole day to pay tribute to the skylark and her three little eggs. As time passed I had involved in many events and almost forgot the incidence.

Back in Varanasi after the summer vacation, once again the memory of skylark is rising in my mind spontaneously as we had a poem about skylark in our syllabus. “Ode To a skylark” by Percy by byshe Shelley. The poem was written two centuries ago but the description over their characteristics  is same. How they fly high in the sky and disappear but we always hear their melodious song. I added with the poem that the skylark which was seen in Zanskar had disappeared, but she always remains in my mind by melodious song.

 

KARMA: Action chasing like one shadow.

Flood in ladakh:
 unknown and unexpected.

One fine early in the  morning, i was woke up by a noisy voice.It was 6th august 2010, when i opened my eyes i found my friend beside my bed and hurriedly telling me something about Ladakh, he informed me the news of flood in Ladakh. I ignored it and responded as usual that of daily news of natural calamites in newspapers.

During breakfast some others were also talking about Ladakh, as time goes by more others were taking about Ladakh. I just tried to concentrate on my study and went to attend classes, but i could not focus, i felt that i should exactly needed to know myself what has happened in Ladakh.

I left the classes and went to cyber room at library. I goggled the flood in Ladakh. and found that cloud had been burst and caused floods in Leh and its surrounding areas and killed many people, i felt shocked and still for a few seconds, that was first time i heard a huge disaster in Ladakh. I quickly finished reading detailed news.

According to scientist, the cloud burst found when lot of cloud and moisture come on one point, therefore the cloud unable to hold the huge weight of liquid for long time and pour like a shower, Which causing flood.

i immediately left the cyber room and tried to call my brother at choglamsar, but it was not working, may be the communication system was also affected, i think. I wished if i would be their at leh and could help affected people. When i went second time at cyber room, it was crowded by Ladakhi students just looking for updating news.

In the evening all Ladakh students gathered for prayer. i was just fifteen minute late for the prayer because at that time i could connect with my brother on phone and i was not willing to disconnect it until my balance say good bye. I felt i was crying inside when he told me real situation, he was one of the eye witnesses of that disaster. I was very happy to hear that he could saved two persons by collapsed house on that night. he continuing in one tone "the rain was extraordinary I have not seen it before, the rain falling like a shower. it was 2 am when the rain began to stop and immediately we rushed towards the sound of flood . As I arrived near the spot, i heard somebody was crying for help inside the collapsed house and i rushed towards that noise,” he said sadly.

I wanted to do something to help the victims but what how could i do , i stayed alone for quite long and thought, it was not meditation but thinking about the victims, why they had to face such situation.

Did this happen because of their previous action (KARMA)? This question was raised frequently in my mind. I could not concentrated on study, i was feeling rather ill. I knew i would not get normal until i got answer. I tried to read text of the Buddha's teaching just to confirm that every thing is just happened by one own previous deeds. I had read the Sutra of WISE AND FOOL. The texts contained many real stories of action and result told by the Buddha.

Continuously i read lot a of other texts for hours, in briefly they say that no one can escape from one action. the law of action is chasing like one's own shadow till one experienced result. in a simple words, if you cultivate good action you will get good result. If you cultivate bad action you will get bad result. May be the victims experienced the result of their previous action, i thought.

The following day Ladakh students were once again gathered at sarnath DAMAKH sutpa and MULGANDA KUTI VIHAR to pray and offer butter lamps for those

victims of flood. i did not go to attend prayer that time, I was confidently telling others that my prayer would not help them but one can get help by one's previous action.

Time moved rapidly after that, a couple of weeks later, i met an honorable Geshe and i just asked him hurriedly about law of action, as a hungry person asks for food.

We talked a lot and at last remembering the flood in Ladakh he said that no place seems to be kept away from natural disaster, we are bounded by suffering. no matter, whether

one is stay on mountain, plain area or sea coast. there are tsunami in sea coast , earthquake in some area , land slide in mountain and flood everywhere.

"Most people ignore positive action when they are alive. they are thinking only for present life . but the Buddha told that one must think and do for next life more then present life, because next life are immeasurable", he said.

I asked him if people's destiny was made by previous action, how does prayer help them.he replied, of course prayer helps, however one action is more important. If only prayer help, then the Buddha would have made us enlightened long ago. Infact this has not happened, therefore the Buddha told that one must be responsible for one's action and its result. Finally i asked him what action is. (KARMA) he smiled compassionately and told me, action is our daily behaviors performed by physically, orally and mentally. If we cultivate good actions through these three types of door, we get happiness and peace.

I was very happy and became active. I immediately told Geshe la that i will do my best to practice good action. he encouraged me to move further, later, he folded his palm like lotus flower and said, The Buddha told in briefly;

"Commit no negative action,     

Do all positive action.

Purify one own mind,

This is teaching of Buddha."

Keeping this in mind i went to offer butter lamp at damakh stupa and the place where the Buddha gave his first teaching (THE FOUR NOBLE TRUTH). I stayed there for while thinking for the victims in the flood. I prayed that all the victims may reborn in human life again and cultivate good action. That is what I can do for the victims and I myself took resolution from that day at least not harm other if I could not help other.

Really the death is unknown and unexpected. once it fall upon us, it is unhappy and unacceptable. We must wear armour of good action, so it can protect us after death and save us from weapon of suffering.

The sun was just set down as i was ready to return from Mulganda kuti vihar. It was getting dark, the birds were returning at there nest. I also began to return thinking that if I could not practice good action right now. I would do it in near future. This is what made me strong in spirit. this is what made me reason to live… .

Want to read about life of wheel...  click here

Teaching of KARMA

This story cum teaching  is taken from the text of WISE AND FOOL of the Buddha teaching. the main purpose of the story is to show the KARMA (action and it result). the Buddha often told past life of himself and others, related to the listener. though most of the incident were in previous life. He was telling the real incident as a story, so even ordinary being and uneducated man also easily understand it and practice good actions.

for ordinary people, it is difficult to know the previous life as a result, most people are not believe in KARMA and always indulge in bad action, at the end they experience suffering. the Buddha has skillfully one and well method to transform and purify other mind. this text is the one of his teaching to believe in KARMA (action and it result )

he compassionately telling this teaching so that even ordinary person also practice it and liberate their self from the suffering of birth, aging, illness and death.

the story was always told by ananda. because it was ananda, who was always there while the Buddha was teaching. he spent time with the Buddha more then others.

it is said that during the time of Buddha. all the monks were sharp minded and could remember exactly what the Buddha told. there was no requirement of any text to study separately, but after the death of the Buddha. all the monks were concerned about existence of the Buddha teaching for future generations. so they gathered and restored in text by their memories. they spoke one by one what they heard from the Buddha, mostly by ananda. they had written all the teachings as sutra.

The text of wise and unwise is one of them told by ananda.

Ananda was telling, what he heard, during he was serving the Buddha

Once I heard this by Buddha. said ananda.That time Buddha was staying in "Anatpinda Jitvana" at sravasti . one evening two gods came towards where Buddha was staying, the jatvana garden was illuminated with gold color by the light of that two god's body.

Buddha gave teaching for them on their requesting . after listening to the teaching, they got fruit of wisdom and liberate their mind. After that they paid respect by putting their head before Buddha's feet and they returned to heaven.

on following day, Early in the morning, Ananda came to the Buddha and asked like this- Buddha! Two gods came here yesterday and they paid respect for you. A light was came from their body and made surrounding beautiful. What types of action they did for this light.

Then the Buddha said to Ananda.

Early at the time of Buddha Kasyap time. (sangas Otsun) when his teaching was nearly finished from the world. Two Brahmans took vow of a day. Then one Brahman wished for reborn as a god by practicing the vow. Another one wished for reborn as a king and they both returned.

After reacing at home, one Brahman was called by his wife for dinner. Then the Brahman replied “ I have taken a day vow form Buddha’s dharma. I cannot take dinner, I don’t want” and the wife said again “you are Brahman, we have already our dharma to practice, why are you practice other dharma? If you are not going to eat dinner with me then I will tell other Brahmans exactly what you just said and I will not talk with you any more” then the husband could not tolerate and afraidly taken food on untime.

The two Brahmans spent their life and passed away. The Brahman who had wished for reborn as a king was born in a kingdom. The other Brahman which had prayed for god life, reborn in a snake due to breaking the vow.

At that time, the king had a gardener who daily carrying different types of fruit for the king. One evening he had got a colored and nutritional apple in a stream and he thought like this, I was always stop by the gatekeeper when I carry fruit for the king, if I gave this apple to the gatekeeper he allow me to go inside without interrupting. So he gave the apple to the gatekeeper.

Then the gatekeeper took the apple and he also thought like that I was always stop by the queen service man, when I go for deliver messages. If I gave this apple to the service man, he allow me to go without interrupting. The service man accepted the apple and gave to the queen. Then the queen gave to the king. After eaten the apple the king found that the apple was extraordinary. The apple was delicious and well odor. Then the king asked the source of the apple to the queen. Then the queen told the king that how she got it from the service man.

The question passed from one by one. Finally they came to the gardener.

Then the gardener was called by the king and ordered him like this, “if such apple was available in our garden, why did you gave it to other instead of me. Then the gardener told the king that the apple was not ripen by the tree, It source is in the stream.I would not find it again. The king ordered him that if he would not find, then his body will cut down into pieces.

Then the gardener returned and crying sadly. The high sound of crying was heard by a snake. The snake then came before him as a human appearance and asked reason for crying. The gardener told all incidents clearly to the snake.

Then the snake disappeared for sometimes and returned with a gold tray filled by delicious apples and gave it to gardener and said “take these apples and give it to the king with this message, tell him that we were friend in previous life time. At that time we are Brahman. We had taken vows of a day and wished respectively. The king could practice the vow and he reborn in a kingdom, I could not practice the vow so I reborn as a snake. I still want to practice the vow and liberate myself form this body. Tell him to give me the eight vow of a day. If the king could not give me, then I will submerge the kingdom in water. Then the gardener went to the king and gave the apple with the snake message.

The king become anxious because of at that time Buddha was not exist, dharma was also not exist and there as not even any text of a day vows. If the king could not satisfy the snake, the kingdom would not remain any more. So the king thinking for long time. Then the king has a minister, he said to the minister. A snake demand me eight vows of a day, you must find for me. Don’t say, you could not find it. Then the minister said If Dharma is not exist in the world, how can I find . the king replied as order to the minister. I will kill you if you will not find.

Then the minister sadly returned to his house. The minister had an old father. The father thought that earlier my son talk with smile and happily when he return. Why his son is talking sadly. Then the minister told his father all the incident, the father said “there is a pillar in our house from which a light is always appearing. Look inside what was exist there.” Then the minister cut the pillar and found the sutra of twelve interdependence and a text of eight vows of a day. The minister gave it to the king. The king was become happy. He put the text of daily eight vows into gold box and sent for the snake.

After hearing the text the snake become very happy and offered many precious things for the great king. Then the snake practiced the daily eight vows and also appealed other to practice the vow. As a result he born in a god. The king also born in a god by practicing the vows. They came here yesterday evening and listened to the dharma. After listening dharma they both got a fruit of steamer and free themselves forever from the three lover realms and Experiencing the pleasure of god and human. gradually they free themselves from the suffering of the world.

The all followers became happy and devotionally appreciated what Buddha said

FIRST STEP TOWARDS FOUR NOBLE TRUTH

In our daily life we wake up and try to spend our day with joy and happiness. Though it is not a cup of tea to have happiness, but sometimes we experience a spark of joy which rapidly grows within our heart and spreads towards others. I was also fortunate to get this experience when I opened my eyes one morning


One day when I woke up early in the morning, I found the weather was pleasant. I took my reading book and began to ride my bike toward Sarnath. It took me almost fifteen minutes to reach Mulagandha Kuti Vihar[i] at Sarnath from the Tibetan University where I have been studying for almost four years.

I circumambulated three times at Mulagandha Kuti Vihar and slowly and peacefully moved towards the statues of the Buddha and his five disciples. It is said that The Buddha preached Four Noble Truths to his five disciples at the same place where his statue was erected as a gesture of dharma teaching.




While I was moving nearer, paying my respects to the statues of the Buddha and his five disciples, I was wondering how fortunate those five disciples and people of those times were that they could see the Buddha and listen to his teaching. However, I was very happy that though I could not see the Buddha now, his teachings are still available. I can study and practise them according to my ability.

At that time I was very enthusiastic to learn more and more of his teaching, especially the Four Noble Truths which is the essence of his teaching. Buddha's teaching of the Four Noble Truths is translated in many languages and I could see texts in different languages engraved on flattened stones round the statues of the Buddha and his five disciples. I tried to read few of them as I was moving round the statues.
At last I reached before the inscription of Four Noble Truths in Tibetan language, which was translated from Sanskrit[ii] into Tibetan around 8th century AD. I read it very attentively and carefully. While I was reading sutra from the stone, spontaneously I remembered my class at the university where my teacher told about The Buddha and his teaching; the Four Noble Truths. In the class, my teacher took a holy book from his bag, read the sutra of Four Noble Truths and compassionately explained it.


The four noble truths are the way to attain enlightenment. It means that we can make ourselves completely free from suffering of the world if we learned the Four Noble Truths and practice it.
Gautama Buddha, when he used to be an ordinary person as prince Siddhartha, he used to live in his father’s palace, unaware of the suffering of the world. One day while he was visiting around the palace on horse chariot, he saw an old man, a sick man, a dead body and a monk. After consulting his driver, he knew that all have to become sick, old, and finally to die. His mind was disturbed by what he saw during his visit around the palace. He was very sorry and said ‘‘everybody in the world has lots of suffering and must some day die. No one has found out how to stop it. I must find it and help the whole world".

After that incident he immediately left the palace and his family to search for a way to stop all types of suffering. He went to many teachers, learned what they taught, but he was still dissatisfied. Finally he discovered the middle way[iii] of practice and under the Bodhi tree at Bodhgaya he attained enlightenment. He became Buddha, Enlightenment One. He made himself free from all suffering and possessed Ultimate happiness.

Later he went to Sarnath and preached the Dharma Chakra Pravartana Sutra[iv]. This Sutra contains the doctrine of Four Noble Truths.
They are-

1. Dukkha (suffering or misery)

Suffering is a feeling of pain. Life is full of miserly. Birth is misery. Death is misery. Sickness is misery. Old age is misery. Getting what one does not want is misery. Failure is misery. Not getting what one wants is misery.

2. Dukkha samudaya (Origin of suffering)
Misery is out come of attachment. Misery remains as long as attachment remains.
3. Dukkha nirodha (Cessation of suffering)

Suffering can be remove completely when it causes are remove. Removing the conditions leading to misery puts an end to misery and one possesses ultimate happiness. That is Nirvana. (Liberation)

4. Dukkha nirodha gamine marga (The path leading to that cessation)
There is a way, how to remove the cause of suffering. Which are shown detail in Eight Fold Noble Path. They are-

1. Right view -it is the pure wisdom. One sees things as they are, for example one sees that all things are impermanent.

2. Right determination- means one explains to others through pure speech, the things in exactly the way one has realized them.

3. Right speech- means one use always right and accurate speech towards other.

4. Right action-means one has to completely abandon all non-virtues conduct.

5. Right livelihood - means one income and profession must be pure. Occupation of butcher and other non-virtues livelihood must avoid.

6. Right effort- means that use one energies towards right action. Effort to refrain from misery action.

7. Right mindfulness- means one mind must be in attentiveness. In these ways, one mind does not forget the objective of right action.
8. Right meditation- means one mind has to remain single pointed ness.

Buddha’s teaching on Four Noble Truths are example as a physician diagnosing an illness and prescribing a treatment. The first Noble Truth example as what the illness is? The second Truth tells what cause the illness? The third Truth is like cure of the illness, then the forth Truth describes a way of treatment to cure that illness. Here the Buddha tells us the way of eliminating suffering as physician prescribes the treatment for illness.

The Sun had just arisen as my mind came back from past and I could hear different sounds of birds, which had been chirping there on trees around the area. I thought that even birds were encouraging me to learn more about the Four Noble Truths. I felt more respect for Buddha; I prostrated before the statue of the Buddha and his five disciples. As I was ready to return, my joy had no bound. I rode back towards the Tibetan University expecting that I could uproot all my suffering which has been secretly pursuing me...

[i] A temple where Gautama Buddha used to stay during his visit at Sarnath.

[ii] All teachings of the Buddha were written in Sanskrit and Pali languages, later around 8th century AD. Buddhism was spread in Tibet, since then all the Buddha’s teachings have been translating from Sanskrit in to Tibetan language by Indian scholars and Tibetan translators sponsored by kings in Tibet.

[iii] Middle way is a practice which is refraining from extremes of sensual indulgence and self mortification.

[iv] Sutra is a Sanskrit word for teaching of Buddha which is written in text.
experience with dharma.
Four noble truth which is very profound and could not understand by merely reading it. we have to read it time to time and try to make it practically in life. for example we hunam being in this world are already captured by mainly four thing ; Birth, Aging, illness and lastly Death. they are part of suffering if we really need to liberate from those suffering. we must study four noble truth time to time. i have written this small article with four noble truth. but sometime i think i do not know any thing of four noble truth, continously study it,,, really people like me as a beginer in Buddha Dharma cannot explain dharma but mare a pile of words. however i m still happy to write it because i could spend more time with it, and and atleast awareness for Four Noble Truths might arise in people mind.