Completion of retreat

Completion of Retreat
Time flies in a blink of an eye as experienced by all of us in our daily lives. Three years and three months ago, our Rinpoches and Lamas entered into a retreat at Ngedon Palbar Ling Retreat Centre (NPL Retreat Centre). Today, I witnessed its completion and we welcome them into the Jangchub Choeling Monastery (JC Monastery) in Pokhara, Nepal. Karma Kagyu retreat is well known for its strict discipline and profound practice under the guidance of qualified masters. This tradition has ongoing for more than a thousand years. Until today, the transmission of teaching and methods of practice are still very alive and thus the blessings are transmitted to whoever is sincerely engage in the practice.
NPL Retreat Centre is one of the Karma Kagyu’s traditional retreat centre established three and half years ago. It is located in the Sarangkot mountain of Pokhara. There were a total of 2 Rinpoches and 16 lamas who joined this retreat after the retreat centre was established. Sherab Gyaltsen Rinpoche was the retreat master and he empowered the Lamas with transmissions and lineage blessings. With proper instructions and under the watchful eye of the Rinpoches, the Lamas then practice most of the important Karma Kagyu teachings that include The Six Naropa's Yoga along with many high tantric deity yoga practices. They also very carefully trained in the meditation of Mahamudra at every stage of their practice. Within the period of three years and three months, the Rinpoches and Lamas practiced ever diligently and finally they completed their entire practice successfully.
The completion of the retreat and the returning of the Sangha back to the monastery celebration were a great joy and celebration for everyone. Dupsing Rinpoche led all the retreat lamas out from the retreat centre to JC monastery. Thousands of people lined the streets with flowers, khata and other offering items in their hands and warmly welcome them with cheers, smiles and awe. Everyone was over the moon with happiness and these were clearly reflected on their beaming faces. Some even shed tears of joy.
Upon entering into monastery, they made three prostrations and lamp offerings to the Triple Gem. They then mindfully took their seats. Dupsing Rinpoche and all the retreat Lamas made the Mandala offering of Body, Speech and Mind to Shangpa Rinpoche; followed by the longevity prayers for Shangpa Rinpoche. The secondly Mandala offering of Body, Speech and Mind was made to Dupsing Rinpoche by the Shangpa Rinpoche and the JC Monastery’s Sangha members.
Later, the Sangha performed a puja of sixteen Arahats and auspicious tea and butter rice were served. About 2,500 people attended this ceremony and everyone showered the Rinpoches and retreat Lamas with khata and offerings.
After lunch, the Lamas of the retreat centre and Sangha of JC Monastery gave heartfelt thanks to all the local and overseas sponsors and well wishers. Majority of the overseas sponsors are from Singapore.
Also thanks to the Gurung devotees who formed a small volunteer committee that constantly supplied drinking water to the retreat centre for the entire period of the retreat. Their efforts are greatly admirable and meritorious.
We deeply felt the people's devotions, loving attitude and great contribution towards Ngedon Palbar Ling Retreat Centre as well as Jangchub Choeling Monastery. We are grateful and ever appreciative of everyone’s care and assistance and we wish you good health, longevity and swift fulfillment of all your noble aspirations.
 

for the Kagyu Dharma Bulletin. Kuala Lumpur.

1) What is the meaning of making 'kora' or doing a clockwise circumambulation of stupas, temples, mountains, lakes, etc. that is practised by Buddhists? From where and how does this culture originate and become a practice?

Shangpa Rinpoche:

Buddhist way of circumambulation to temple, stupa and even great person are considered as a meritorious act. It started from the Buddha’s time as a form of Buddhist practice. Most of the sutras and tantras mentioned that devotees circumambulate to lord Buddha three or seven times before kneeling on their right knees in front of the Buddha. It is a way of showing great respect and devotion to the Buddha. It is not clear whether such behaviour originated from the early Indian culture or was purely a Buddhist way. I tried to check from some Hindu texts such as Ramayan Mahabhatar or Shiva Puran but did not see such acts being recorded in these Hindu texts. So I guess it must have originated during the Buddha’s time. It is also likely that the Buddha himself introduced this action. This is because many sutras mentioned that the Buddha uttered how a meritorious person could make simple offering, prostration and circumambulation to the images of the Buddha. 

Since then, Buddhist practitioners make kora to symbols of the Buddha Dharma as a method of purification of sins. Circumambulation in a clockwise direction is always in a form of respect in Indian culture as the right hand is facing the Buddha or stupa. The left hand is considered as ‘unclean’ for many auspicious activities. This is because in many cultures, the left hand is used for cleaning oneself. Thus, it is a form of great respect by going in a clockwise direction. Also, by placing the Buddha on the right side of your body signifies that the Dharma is your main or focal lifestyle. Moving forward can also mean the progress towards the path of enlightenment. Besides all these meanings, clockwise circumambulation could also aide in the clearing of wind, channel and bindu and thus help one to develop a clear mind and a physically fit body.

As a pilgrim, whilst circumambulating any holy sites and symbols, always think that the Buddha Dharma is on your right side and you imagine going around them clockwise. This will purify sins and accumulate a lot of merits. 

2) Some dharma practitioners face life challenges such as being jobless and experiencing business downfall which affect their daily life as a practitioner. In this situation, which should come first? Dharma or business?

SR:

Firstly, you should try to understand what is Dharma or at least to understand the Dharma as a mental development and how to place the mind correctly with awareness and wisdom. With this understanding, one’s business or work will not be hindered and instead one will succeed greatly. It is said by the Buddha that the nature of all phenomena arises from the mind and so the mind is the primary and initiator of everything. If our mind is pure or clean from defilements, whether one talks or does anything, one will gain blissfulness. If our mind is pure and clear, then you will be able to perform every piece of work well and that includes your business, daily activities and handling of people.

If you think Dharma is merely going to a temple, sitting cross-legged, chanting and counting with a rosary, then that may affect your job or business sometimes. Good physical gestures should naturally arise from pure mental inspiration and in this way you can complete a good practice. Dharma should be the leading path for us and in showing the ultimate and relative Truth.

So in this way Dharma should come first amongst all activities and it can be the cause of every success too.

3) When one is being overwhelmed with great anger, it is extremely difficult to be aware and mindful of one's present actions. During these moments, how does one control the mind and stop oneself from creating negative thoughts and actions that are based on anger?


SR:

There is no formula that can be instantly applied with immediate and effortless results. Anger is part of our emotions. When anger overflows, it shows how strong and aggressive emotions can be. Sometimes, it is so strong that we are unable to stop it when it arises. So we must know that there is a root cause of all these emotions in our mind. Such root cause can be regarded as an obstruction to see the reality. That is ignorance and we need to apply wisdom to counteract.

For ordinary people, the gradual improvement of handling emotion is to first recognize the emotion and it's defects. Secondly, one should try to disperse it with the application of an antidote. Thirdly, knowing the nature of emotion as emptiness cuts off the root of emotion.

To do this, you need to explore the teachings of the Buddha and try to contemplate, meditate, as well as practice purification of sins and accumulation of merit.

4) What is the most effective method for ordinary practitioners to be constantly reminded to not commit the five poisons (desire, anger, ignorance, pride and jealousy) when we are living in this samsaric world?

SR:
Mindfulness is the most important key for all practitioners. Generally, we know that the five poisons are harmful. However, most of the time we are not aware that they have arisen and that the poison has already been transmitted to ourselves. Only when we experience the results of the poison, then we realized that it is too late. If we are constantly mindful of the arising of the poison, we won't embrace it but keep far away from it as such poisons are far more destructive than ordinary poison. So good practitioners always use awareness and mindfulness to guard against the defilements and with that, the chances of defilement disturbance are reduced and eventually it can be stopped.

5) Many people who lack knowledge in Vajrayana Buddhism seems to have false interpretations towards tantric images. What is the philosophy or significance of these images or symbols, (for example, the sexual union depiction of the 'yabyum')? How do we resolve others' misunderstanding towards Vajrayana Buddhism?

SR:

Such misunderstanding has arisen since the existence of these images. Vajrayana approach is rather different from others so when your mind is fixed on one method, it is natural that you cannot accept other ways that appear different from your beliefs. If the person is not set in his ways and try to explore and understand the truth, then such misunderstanding may not happen. Vajrayana uses emotion to disperse emotion, just like using poison to cure poisonous effect. That is the path shown by the Buddha in most tantric teachings. There are many symbolic objects that reflect emotions but when you dismantle the tie of attachment towards certain emotion, then that emotion may not sustain as emotion but rather a form of cognition and that is wisdom itself. So we should firstly understand what is emotion outwardly, followed by the nature of emotion inwardly, and finally establish the seal of non-attachment or great expanse of emptiness and then transform it into wisdom which ultimately results in enlightenment.

Vajrayana is a very individual practice and traditionally it is not exposed to everyone. Practitioners must have very clear minds to practise and understand the instructions given by the guru in order to succeed in their practice within a short time. Today, Vajrayana practice is very common and sometimes it sadly abused as a commercial purpose. So these days, it is rather difficult to check or see if a person is suitable for Vajrayana practise or how well one has practiced.

We may not be able to resolve the misunderstandings that people may have towards such yabyum Buddhist symbols. Even in early times, great masters like Nagarjuna and many other gurus such as the Buddha himself could not remove this misunderstanding from the people completely. We ourselves have not awakened totally from confusion and so how can we lead others onto the correct path of Vajrayana? There is a Tibetan saying that if the blind leads the blind, then at the end is a tumble or a fall. So the first and most important thing for us to do is to explore the teaching and apply it onto ourselves so that we may develop the ability to lead others to the right path.

REFLECTIONS OF MARATIKA

6-17 December 2010 Meditation Retreat cum Pilgrimage to Guru Rinpoche & Mandarava Cave of Maratika, Nepal

As 6 Dec 2010 approached, groups of retreatants and pilgrims from different countries such as America, Europe (Germany, France, Denmark), Australia, Singapore and Malaysia gathered at Kagyu Institute of Buddist Studies (KIBS), Kirtipur, Nepal to attend a 7 days meditation retreat (6-12 December 2010). This retreat was led by Venerable Sang Sang Rinpoche, Ven. Sherab Gyaltsen Rinpoche and Ven. Shangpa Rinpoche in preparation of the subsequent pilgrimage (13-17 December 2010) to the sacred Maratika Cave of Guru Rinpoche and his consort Mandarava.

In the midst of the cold winter winds, we were giddy with excitement at arriving KIBS, many of whom have visited it repeatedly. After we placed our worldly possessions into the respective rooms, we dashed to greet our beloved guru Ven. Shangpa Rinpoche who had organized this immeasurably beneficial retreat and pilgrimage. Rinpoche received us with warm welcome and a broad smile. He was concerned whether we could withstand the winter chill. Everyday, he took upon himself to check on everyone’s well-being. We are very touched by his care and kindness.

At the invitation of Ven. Shangpa Rinpoche, Vens. Sang Sang Rinpoche and Sherab Gyaltsen Rinpoche accepted to give oral transmissions and teachings on the Practice of Guru Rinpoche’s Konchok Chidu Puja and Amitabha Practice. Despite their very tight teaching schedules, both Rinpoches out of great compassion, set aside time to give us these precious teachings. This was to prepare all of us to have a better understanding of the significance of the pilgrimage to Maratika Cave.

The ritual practice of Konchok Chidu, translated as 'The Union of all Jewels' / "Embodiment of the Three Jewels", is guru yoga a terma practice of Guru Padmasambhava discovered in the 17th century by the great terton, Rigdzin Jatson Nyingpo (1585-1656) (also known as Letro Lingpa). It is a complete text which includes an outer, inner, secret and long life practice as well as an amending of samaya fire offering and feast practice (Ganachakra Tsog offering practice). Through the power of the Lama, in the form of Tsokye Dorje - a peaceful manifestation of Guru Rinpoche; the Yidam Guru Drakpo - a wrathful manifestation of Guru Rinpoche; and the Khandro Senge Dongma, it removes obstacles and harmful influences; creates positive circumstances for the environment and all beings; increases virtue; and clears away all ignorance.

Widely practiced by the practitioners of Kagyu and Nyingma lineages in the whole of Tibet and especially in western Tibet and the Himalayan region of Nepal, this text is renowned for its simplicity and profundity. Ven. Shangpa Rinpoche, in his previous life, spent 12 years in retreat and completed 12 times of the Konchok Chidu's four foundation practices.

It is said that amongst the 500 different termas of Tsewang (long life empowerment) that have been discovered throughout the centuries, the Tsewang of Konchok Chidu is said to be the main one that confers Guru Rinpoche's most profound blessings for long life and freedom from obstacles.

We were indeed extremely fortunate to have received such precious oral transmissions and teachings from Vens. Sang Sang Rinpoche, Sherab Gyalsten Rinpoche and Shangpa Rinpoche.

Ven. Shangpa Rinpoche also invited Ven. Shi Yuan Fan to join this retreat cum pilgrimage. Venerable Yuan Fan was born in 1957 to a very humble and traditional family. He came into contact with Buddhism at a very early age through the interesting Dharma talks shared with him by his father. While pursuing his engineering degree at the National University of Singapore, the calling came. In 1979, Venerable Yuan Fan joined the monastic order. The Venerable is an expert on Zen, Vajrayana and Pureland Practices. Ven. Yuan Fan gave a lucid and candid talk on the differences and similarities and also historical accounts of Mahayana and Vajrayana Buddhism. He also shared with us his years of arduous Zen training in Korea. We could not help but respect him further on his accomplishments. He gave a sound advice that “One can own many material things and yet not be attached to them.” Truly wise words indeed.

In between the teachings, the lamas and anis would guide us in torma making, setting up shrine and Mahakala puja. It was a great learning experience living the simple monastic life, away from the hustle and bustle of our routine city lives. As the days passed, we forgot the dates and relied on the gongs of classes and bells of meals to remind us of the time. Yes, we could not access our modern appliances easily. Internet, mobile and electricity is not as smooth as we expected. Nonetheless, we learnt to slow down our busy minds and start looking within.

Finally, the day that we embarked on the journey to Maratika Cave arrived. Some of us travelled by bus or jeep while others travelled by helicopter. The journey was tough due to the remoteness of the holy site. Prior to the pilgrimage, we were mentally prepared for the hardships so most of us took it in strides and happy tandem.

Located in the District of Khotang, Halesi, the caves of Maratika are mentioned in Tibetan literature from the 12th century onwards. Padmasambhava met Mandarava, daughter of the King of Zahor, who possessed all the marks of a dakini. The two of them set out for the caves called Maratika. There, Padmasambhava opened the mandala of the Buddha Amitayus, and after three months he received the vision of Buddha Amitayus. Buddha Amitayus then placed vases filled with nectar upon the heads of Padmasambhava and his consort, and as he poured some of it into their mouths, both obtained the siddhi of power over life.

Upon our arrival, we were warmly greeted by the local villagers with flowers and helping hands. We were extremely grateful for their assistance with our belongings, without which we might not be able to navigate the rocky and rough terrains of the hills to reach our accommodation. Our city legs were not meant for the irregular and numerous steps of Maratika. We had a glimpse of the cave’s entrance as we proceeded to the simple guest house. The sangha members stayed in the tiny local monastery while the pilgrims made home at the starkly furnished guest house. Some brave pilgrims chose to reside in tents on a recently harvested field.

After we have sorted out our residences, we had hot noodle soup that warmed and nourished our bodies. Like a fatherly figure, Ven, Shangpa Rinpoche personally checked on all of our well-being and gave instructions to his lamas and anis to take great care of us. As it was getting dark, we turned in for the night to rest our minds and bodies in preparation of the next morning’s journey to the holy caves.

Early next morning after breakfast, we headed for the first cave. As we entered the cave, we noted several Hindu friends doing their prayers and offerings. The caves are sacred to both Hindus and Buddhists alike. Within the cave are several ‘secret paths’ that many believed would purify defilements and obscurations and accumulate merits if one is able to navigate through them. Also within the cave are self-created images of Brahma, Indra, Hayagriva and Dorje Phagmo in union, and a rock of good fortune that grants the birth of sons and daughters and whatever one prays for. On the four directions are the four great kings; above are self-created umbrellas, victory banners, standards and canopies, and in the middle is a self-created prayer to the Guru written in the symbolic script of the dakinis. Inside the cave, above seven steps, is the self-created life vase used by Amitayus for bestowing the empowerment of immortality.

Is longevity really so important you may ask. It is essential for all dharma practitioners to engage upon longevity practices that are meant to restore vital energy that has been dissipated over time, resulting in illness, aging and death. They are employed in order to increase one’s own or others’ lifespan. With a healthy long life, we can fully accomplish the purpose of this and future lives, particularly in our spiritual pursuits. Thus, it is significant for dharma practitioners to do long life practises for oneself and for the benefit of many sentient beings.

The next cave that we trekked towards was the Cave of the Eight Means of Attainment. Inside is the naturally arisen stone of the flesh, blood and soul of liberating the female demons subdued by Guru Rinpoche. At the left of this cave’s entrance is a conch shell. It is said that just by hearing its sound, the evil states of cyclic existence are shattered. Five hundred arahats are said to have visited that place. Within this cave is the amrita or Guru’s blessed water. It is said that by putting that blessed water in the mouth, the five uninterrupted sins are purified. Guru’s footprint and the unobstructed sky door are also located in this cave.

In Maratika, there are the hills of Manjushri, Avalokiteshvara and Vajrapani – where the complete and pure wisdom mandalas of the Three Family Lords are naturally present in their entirety. Manjushri is the embodiment of the wisdom aspect of all the Buddhas; Avalokiteshvara represents the essence of the wisdom speech and compassion of all the Buddhas; whilst Vajrapani represents the power of all the Buddhas.

The next day, we headed towards Garuda Cave which is believed to be a good place to go to for people with cancer. At the peak of the cave is a naturally arisen formation of Garuda’s head with its beak clearing visible to call.

We were inspired by the caves history and legends. On a daily basis, we would walk to the caves in the morning and early afternoon, and attend the pujas at the monastery in the later part of the day prior to night fall.

On one night, we had birthday celebrations of two dharma brothers. Ven. Shangpa Rinpoche made a unique Tsampa birthday cake with assistance from his lamas and anis. A bon fire was lit and as we gathered around it, our hearts were warmed, joyful and in unity as fellow practitioners supporting each other throughout this sacred journey. After the birthday songs in a myriad of international languages from English, France, Malay, Tibetan, Chinese, etc, one of the French dharma sister sang an opera song as a gift to the two dharma brothers. It was very meaningful to celebrate birthdays in Maratika as this was the site where Guru Rinpoche and Mandarava attained immortality.

On the last night’s stay at Maratika, some dharma brothers and sisters wished to experience residing in the meditation cave of the Eight Means of Attainment. We packed our sleeping bags and bravely marched into the cave for the night. Amidst the individual pujas, it was peaceful ambience within the cave. We finally turned in for the last night within the holy cave.

The next morning, it was time for us to leave Maratika. We packed our bags in the early morning, had a simple breakfast and departed for KIBS, Kirtipur.

Once again, the villagers assisted us with our luggages and sent us off with the same smiles as we had arrived. Most of us concluded that the villagers are very simple and honest people who treated us with kindness and respect. Sure, there were kids asking for rupees and gifts and both stray and domestic animals such as dogs, goats, fowls, cows, pigs etc mingled amongst us. Most of the time, they let us be and were more curious on our activities than anything else. During our stay at Maratika, we also witnessed a wedding ceremony.

Before we left, each of us voluntarily dug into our pockets to raise funds for the local school and for cleaning up the caves. Ven. Shangpa Rinpoche handed the donations to the local chief in the presence of the local community and police. They were grateful for our generosity whilst we were happy by our small deeds.

In batches, we finally arrived our ‘home sweet home’ KIBS. By now we felt it was a palace as compared to the remote and tough conditions of Maratika. As night falls, we had a simple celebration where everyone gathered after dinner in front of a bon fire. We had a fun lucky draw of presents kindly sponsored by all participants. Laughters roared as we took turns to pick our presents on a draw basis. As the celebration ended, with heavy footsteps, we returned to our rooms to rest. By this time, many close bonds had begun to form amongst the sangha members and pilgrims. This is reflected by the great care and concern that were showered upon each other on a daily basis.

The next morning, we headed to a local old folks’ home. Once again, we brought useful gifts such as groceries and donations to support the home. We were greeted by extremely kind-hearted Dilshova Shrestha who takes care of 36 elderlys and 30 children. Dilshova, 57, who was abandoned by her husband for not being able to give birth to a son, has managed the Old Age Management Social Welfare Trust for the last 13 years. Popularly known as Aamako Ghar (Mother’s Home), she established the trust all on her own. In 1997, she picked five women from the streets and brought them to her house at Ravi Bhawan. She vacated five rooms in her house that had been given on rent. After that, she gathered many such women who were discarded or divorced or raped or deceived by their loved ones. Some of the women that Dilshova picked were on the verge of death. Later, she also started taking care of street children. In the last 13 years, at least 80 women have been nursed by the kind-hearted Dilshova. Of them, she estimates, about 25 have passed away. She also performed their funeral rites. Taking a cursory look around the Trust, one gets a feel that Dilshova is looking after an 86-member happy family that is multi-lingual, multi-cultural and multi-religious.

Tears flowed and noses sniffed as we saw through their eyes, the tough conditions that both the elderlies and children had to endure before meeting Dilshova. We are truly fortunate in every sense. The French dharma sister sang “Amazing Grace” to the children whilst we handed over tokens of gifts. Before we left, we gave our good wishes, hugs and smiles.

Throughout our stay in KIBS, we also visited Boudanath, Swayambuth, Namo Buddha, Pharping, Thamel (shopping!) and Ven. Shangpa Rinpoche’s mother Ah Ma Yum. With head full of naturally black and long hair (only small amounts of white streaks could be seen), we could not believe she is already 82 years of age. In her hands were a mala and a prayer wheel that she constantly circulated and spun through her fingers. Ven. Shangpa Rinpoche explained that Ah Ma Yum resolved to complete 100 million times of the 6 syllables mantra “Om Mani Padme Hung”. For that, we truly salute her and pray that she swiftly fulfills her wishes. Like a doting grandmother, she urged us to drink tea and eat biscuits and we happily obliged. As it was getting dark, we bade farewell to Ah Ma Yum and headed back to our palace in time for another warm and sumptuous dinner.

Finally, the day to depart KIBS arrived. With heavy hearts, we bade farewell to our now close-knitted international family of sangha members and dharma brothers and sisters. We took each other’s contacts and encouraged one another to return to KIBS again next year for a ‘family’ reunion. Amongst the hugs and farewells, we were most grateful to Ven. Shangpa Rinpoche for his love, unwavering care, concern, patience and teachings to every single one of us. We were also grateful to Vens. Sang Sang Rinpoche, Sherab Gyaltsen Rinpoche, Shi Yuan Fan, all lamas, anis and staff of the KIBS who showered us with kindness and great assistance. The sheer number of over 50 pilgrims was not easy for the organizers, especially at the remote but very sacred site of Maratika. Sure, there were discomforts here and there but in the end, we were proud to say that we overcame most of them. Now, we are more precocious of our fortunate living conditions of clean air, water, hot showers, warm beds and flushing toilets just to name a few! Again, with great care and concern, Ven. Shangpa Rinpoche called and sms the group to ensure that we have reached our countries safe and sound.

From the bottom of our hearts, we sincerely thank you Shangpa Rinpochela. Thank you for fulfilling our dreams at Maratika. May Padma Sambhava continue to bestow his blessings of great health and longevity upon you. We pray that you will remain with us for a long time to turn the dharma wheel for the benefit of all sentient beings. May all your projects be swiftly fulfilled and may you be successful in all your spiritual endeavours!

******

The Legend of Muktinath

Muktinath is both a Hindu and Buddhist holy place.

There are countless Kalpa before many Buddhas appeared and gave teachings. Amongst all the teachings, tantra is a profound method that integrates the right views of the middle path teachings of the Buddha, resulting in a possibility of faster purification and accumulation towards enlightenment. So, due to that reason, Buddha Shakyamuni introduced Tantric method to fortunate Bodhisattva disciples that todate we can practice and progress onto the path of enlightenment. According to the Buddha, Tantra existed in infinite time before. It is like an instrument that allows one to practice and benefit by achieving the results as soon as possible. Not only Buddhist applies Tantra, Hindu also applies tantric methods to achieve their goal accordingly to attain the state of Gods at their realms. Tantra is earlier than both Hinduism and Buddhism of this Kalpa. Today, certain similarities can be seen in terms of ritual style and many places are regarded to be holy by both Buddhists and H!
 indus. This does not mean that Hindus and Buddhists share the same view.

It is simply a result of some similarities due to the nature of function. Just like in the manufacture of airplanes or a simple bicycle, there is need of factories to create wheels and screws as well as many other parts that require a certain device or machine to produce. Such machines can be similar because the nature of products is similar but that doesn’t mean they are the same. A machine for making an airplane wheel may be similar to a machine for making a bicycle wheel. However, the end products differ in its functions and capacity. They are different because the final products are for an airplane and a bicycle.

To Hindus, Muktinath is a holy place of Lord Shiva and Lord Vishnu. The Hindus have their own version of the story behind this place which is not our subject to describe. The Buddhist’s explanation of the story of this place is actually not published in great details as to what I known.

7 to 8 years before, someone from Mustang brought an old scripture that he found inside a statue. He came to Pokhara and showed the scripture to me. I examined it and found that it is the explanation of the holy place of Muktinath. So I typed out the contents of the old scripture onto a notebook but did not translate it into English.

Base on that script, I am telling you the story of Muktinath.

Besides the story of Guru Rinpoche who came and blessed this place, leaving behind his footprints and many blessed substances, 84 saints found this place as a Chakrasamvara’s mandala and blessed this place before the arrival of Guru Rinpoche. The 84 saints felt that this place could benefit a lot of people in the future. They had supernatural powers and took the Ralpochen mountain from India with their hands and place the mountain in Muktinath to protect it from evil forces as well as to put a stop to the overflow of the poisonous lake which is behind this mountain. Otherwise, the evil forces may be disastrous for future generations. The saints therefore placed the mountain upon the lake.

After this, they visited Mount Kailash and circumambulated and bathed in Lake Manasarovar. Each of the saints brought some water from that lake and poured the water down at the newly installed mountain. This became the spring water even till the current day. The 84 saints had a vision that the mandalas of the 74 tantric deities are surrounded the mountains of Muktinath. The mandala of Vajrayogini and Hevajra in union form at the western side, Maitreya Buddha’s mandala is at the golden mountain at the eastern side. In between the black and white mountains are colorful mountains which are the mandala of the 21 Taras. In the south, is the yellow mountain, that is the mandala of Buddha Shakyamuni. There are so many mountains representing the mandalas of different deities.

The mountain where the spring water flows is called Sons of Jewel. In front of the flow of spring water, Guru Rinpoche did a ganacakra. While doing this, many dakinis from the mountains came and enjoyed the tshog offerings. All the dakinis present received the offerings and they were visible to everyone at that time. During the 84 saints’ time, they came and gave blessings and their realization increased. Through that realization, they developed bliss and danced. They left many footprints in the rocks. 20 footprints were hidden and only two are visible for everybody to see. Only the fortunate ones are able to see these footprints.

At a small structure in Muktinath, one can hear the flow of the river where the King Nanda and Takshaka made offerings to the mandala of deities. You can find this place on the way from the spring water to the temple of natural flame. One should circumambulate it and listen to the sound.

If you walk for a while, you can find a place where there is a flame burning from the water. The flame of fire arising from water is the bliss developed by the union of Chakrasamvara and Vajrayogini, manifested as fire. This shows Chakrasamvara and Vajrayogini’s presence. There is also a place where fire comes from the earth. The significance is similar and the two places are nearby each other. In earlier times, there was also a flame from a rock, which was a lamp offering to the mandalas. If one is fortunate, one will receive blessings of realization at that place.

Due to the blessings by the 84 saints, if one drinks from or bathes in the spring water, this would purify lots of one’s karma. Even if there is karma left, this would manifest lighter. The water can cure many sicknesses because of the aspirations and blessings of the 84 saints. In that area, one can see many old trees. It is said that the trees are the walking sticks left behind by the 84 saints, which miraculously developed into trees. Now there are 108 trees scattered around the holy place.

There is also a rock which we can circumambulate, on which is imprinted scorpion which is a symbol representing the wrathful form of Guru Rinpoche, Guru Dragpo. If one walks further, there is a knee imprint of Guru Rinpoche which he made while making a wish that everyone has happiness. Somewhere around that area, there is a vajra-shaped stone which marks hidden treasures. There is another spring where the dakinis drink water. There is a naturally embossed Garuda somewhere in the vicinity. At a village below called Purang, is a rock with Buddha Shakyamuni’s footprint. If we walk further away, there is a stove-like stone with holes. This is said to be Guru Rinpoche’s cooking stove with the imprints of the utensils. These are the special places blessed by Guru Rinpoche and the 84 saints.

Whoever with full devotion meditates and does short recitations of mantra in front of the spring will be able to purify his/her karma and fulfill his/her aspirations and gain realization in his/her next life. Nearby the spring is a holy shrine which Hindus believe is the holy place of Lord Vishnu. Buddhists believe this is the place where Avalokiteshvara subdued the Nagas. Whoever prays there will have purification of sickness and unfavorable circumstances. This Avalokiteshvara statue is made by the king of a country called Zomla. It flew from Zomla to the current site. The Zumla king tried to find it and finally found the statue but it was too heavy to move. The king therefore left it behind and built a temple there. The people of Zomla came once a year to cry in front of the statue and ask why it had to fly there.

According to Tara’s prophecy, the 100 spring waters are the residence for Nagas and different types of spirits. It was also the palace of Chakrasamvara. If one tries to stay at least one day and practice there, one can purify lots of karma and achieve an irreversible stage of practice. If one practices diligently, one can gain the merits to achieve the state of the universal monarch. If one takes a bath in the spring water or drinks from the spring water, even the negative karma from committing the 5 heinous deeds can be purified. Pilgrims who visit it are thus protected from fears and sufferings and will not be born in places with famines and disasters. They will be born where there is wealth and prosperity.

圣地穆蒂纳

穆蒂纳是一个兴都教和佛教圣地。

在无量劫前，有很多佛出世并开示了佛法。在所有的教法中，密教是一个非常殊胜甚深的法门，它以佛陀所开示的中道为正见，造就了让行者能快速的净化和累积证悟资粮的可能性。因此之故，释迦牟尼佛为具福缘的菩萨弟子开示了密续的修法，让后世的我们在今天还可以修持并朝向证悟之道迈进。根据佛陀的开示，密续早在久远之前就已存在。它就像是一件工具，使人们得以实践和尽早从中受益而获取成果。不仅佛教运用密续的法门，兴都教也运用了密续的方法来实现其获得天神境界的目标 。 密续的存在比此劫的兴都教和佛教更加早。今天，我们可以在佛教和兴都教里看到一些相似的宗教仪式和许多认同的圣地。但这并不意味着兴都教徒和佛教徒持有相同的见解。

这仅仅只是因为它们的功能性质有一些相似之处而已。就如在制造飞机或一辆简单的脚车，工厂需要制造轮子，螺丝以及许多其它的部分，这些都需要一些设备或机器来生产。这些机器可以类似，因为该产品的性质类似，但并不代表它们是一样的。一个用于制造飞机轮子的机器设备，可能与制造脚车轮的机器设备类似。但是最终的所制造出来产品是不一样的，例如它们有不一样的功能。他们是不同的，因为出来的产品其中一样是飞机，而另一样则是脚车。

对兴都教徒而言，穆蒂纳是湿婆神和毗湿奴神的圣地。兴都教对这个地方所流传的故事不是我们所要讨论的主题。而据我所知，在佛教里并没有此圣地史迹的详细记载。

在七至八年前，有人从穆蒂纳带来了一本古老的经文。这是他在一尊塑像里找到的。他来到波卡拉并给我看此经文。我查阅后发现，它是穆蒂纳圣地的解说文。所以我将旧经文的内容输入在笔记电脑里，但并没有把它翻译成英文。

现在，我就根据此经文告诉你有关于穆蒂纳的史迹故事。

除了莲花生大士曾到过这圣地，以他的脚印加持这里及留下许多遗物的事迹之外。之前，八十位四位圣者发现这里既是胜乐金刚的曼陀罗（坛城）并加持了这地方。八十四位圣者觉得这个地方可在未来利益很多的人。他们都有神通力，他们用手从印度取走拉波千山（Ralpochen）并将此山放置在穆蒂纳以保护它回遮恶势力和制止在这山后毒湖的泛滥之流 。否则，这邪恶的力量可能对后代造成灾害。因此，圣者们用山挡住了这毒湖。

之后，他们朝拜了卡列神山（Mount Kailash），绕行圣山和在马纳萨若瓦尔神湖（Manasarovar）沐浴。每位圣者都从湖泊中取了一些的水并将水倒入在新安置的山中，成为了泉水。这泉水直到现在还存在着。 八十四圣者也观见了七十位本尊围绕着穆蒂纳山区。金刚亥母和喜金刚的双运坛城在西边；弥勒佛的坛城是在东侧的黄金山。在黑和白两山之间的彩山是廿一度母的坛城。在南部是黄色的山，它是释迦牟尼佛的坛城。这里有很多的山，都各别代表着不同本尊的坛城。

流出泉水的山称为“珍宝之子”。莲花生大士在泉水的前方做了荟供。在荟供进行时，很多山中的空行母都前来享用供品。到来的空行母都接受了供物，当时在场的每个人都能看见她们。在八十四位圣者的时期，他们来给加持和增上了证悟的境界。通过这证悟，他们生起大乐并起舞。他们在岩石上留下了许多脚印。 当中的二十个脚印是隐藏的，只有两个脚印是每个人都能清晰见到的。只有具福缘的人才能够看到这些隐藏的脚印。

在穆蒂纳山中有一很小的建筑物，人们可以在这里听到龙王南达（King Nanda）和达夏卡（Takshaka）在向坛城本尊做供养的的河流水声。从泉水往自燃火焰庙的途中即可看到这座小建筑物。我们应当绕行它并聆听河流的声音。

如果你再往前走一会儿，便可看到一个水中自然生出火焰的地方。这从水中所产生的火焰是由于胜乐金刚和金刚瑜伽母的双运大乐所化现的火焰。这也表示胜乐金刚和金刚瑜伽母的存在。还有一个地方是火焰自然从土地生出来。其意义是一样的，这两个地方距离很进。在较早的时候，也有火焰从岩石自然出来，它是一盏供养给曼陀罗（坛城）的灯。如果是一个具有福报的人，就会在该处获得证悟的加持。

由于八十四圣者的加持，若饮用泉水或在泉水中洗澡，将净化自身很多的业障。即使还有剩余的业障，它也会变轻。因为八十四圣者的愿力和加持之故，此泉水能治愈许多疾病。在这里，我们可以看到很多古树。据说，这些树是由八十四圣者所留下的手仗所神变而化成的。现在有108颗树分布围绕着这圣地。

这里还有一块岩石，我们可绕行它。它的上面印有一只表征愤怒莲师（达波古如）的蝎子标帜，。如果在走远一点，有一个莲师的膝盖印。当莲师留下这膝盖印时，他发愿希望每个人都得到快乐幸福。在这一地区的某个地方，有一个金刚杵形的石头，标志着宝藏的所在地；另外还有一个空行母饮用的山泉；在附近的某个地方，有一个自然浮雕的金翅鹏鸟（Garuda）。在下方有一个称为普让（Purang）的村子，有一块印有释迦牟尼佛足印的岩石。如果我们走更远一些，有一个像炉灶般的有洞石头。它被认为莲师所用过的煮食炉灶，上面还有器具的浮印。这些都是莲师和八十四位圣者所加持过的特别地方。

任何具有信心者在泉水前静坐或念诵简短的心咒，亦能净化其业力和圆满愿望并在未来世获得证悟。在泉水的附近是一间圣庙，印度教徒认为那是他们的主神毗湿奴的圣地。而佛教徒则相信它是观世音菩萨降服龙王的地方。任何在这里做祈祷的人将净化所有的疾病和违缘。这尊观音菩萨的塑像是由一个称为忠拉（Zomla）国的国王所制造的。它从忠拉国飞越到现今的地点。忠拉的国王试图找回塑像，终于找到了塑像，但却因为太沉重而不能搬动它。因此，国王将它留在当地和在这里建起了庙宇。忠拉国的人民每年都会回来这里一趟并在塑像前哭问为什么它要飞到这里来。

根据度母的授记，这100个清泉是龙王和各不同类精灵的住所。它也是胜乐金刚的宫殿。若有人在那里留宿修行佛法至少一天的话，他可以净化很多的业障并获得修法上的不退转境界。而如果能精进的修持则可获得转轮圣王果位的善根。如果在泉水中沐浴或饮用清泉的水，就算是五无间罪的恶业也能净化。任何到此圣地的朝拜的朝圣者可获得免受恐惧和痛苦的护佑，不会投生在具有饥荒和灾难的地方。他们将出生在有具财富和富贵昌盛的地方。 善哉！

Short notes on recitation of Tara Mantra.

Dear Dharma Brothers and Sisters,

In conclusion of the Pledge to Recite the Mantra of Mother Tara which started on 13 May 2010, we would like to thank and rejoice with all participants' contribution of their counts. The final count of the mantra recited is 224,452,300. 

This recitation was dedicated and presented to Ven. Shangpa Rinpoche as a very special and meaningful birthday gift on 4 September 2010. It greatly warmed and touched his heart. The names of all the participants were placed in a container and the following are the lucky 21 participants randomly selected by Rinpoche. Please pick up your beautiful Tara pendant from sis Vicky. Thank you.

       

1)   PN-30        Tan Sheau Hui                 
2)   PN-41        Pik Sieng - KL                   
3)   PN-57        Ong Bee Choon                   
4)   PN-46        Ani Yeshe (KL)  
5)   PN-36        Ann Chong - KL                
6)   PN-42        Vivien Kok - KL
7)  PN-32         Nancy Tan                        
8)   PN-02        Soon Hua Boon
9)   PN 149      Polly Loong                         
10) PN-11        Judy Wong                  
11) PN-61         Fiona Yeo Hui Ing               
12) PN-121       Caroline Puar Mee Joo         
13) PN-120      Chua Keng Guan                  
14) PN-52         Soon Kum Ming                
15) PN-08         Eddie Tan Inn Yong     
16) PN-59         Foo Fong Leong                 
17) PN-138       Seah Kheok Thong            
18) PN-18         Patrick Nog                   
19) PN-38         Hoo Yih Toong - KL              
20) PN 69         Gan Boon Long                  
21) PN-62         Tan Eu-min Shaun               

My Birthday Speech

Good evening Rinpoche, Khenpo, Lamas, Honourable Guests and Devotees. It makes me very happy to see so many of you here tonight to join me in celebrating my 51st birthday. I would like to especially thank everyone for taking the time to attend this function.


Over the past few weeks, many of you, not just from Singapore, but people from various regions have sent me birthday greetings and long life wishes personally, or via email and phone. Many are here tonight to celebrate with me. Quite a number have also taken part in the retreat or recitation of Tara’s mantra. When I was touring Malaysia recently, each centre I visited organized a birthday celebration for me. Everyone present was so excited and celebrated so joyfully with me at each of these occasions. Words cannot express how touched I am. I am really overwhelmed by your thoughtfulness and kindness. I thank you from the bottom of my heart. Every day, I wish you well and dedicate merits for your well-being and good health.

Many of you have known me since I first came to Singapore over 20 years ago at Shamar Rinpoche’s request. Since then, I have come to know many more of you. I would like to sincerely thank all of you for placing your faith and confidence in me and for tirelessly supporting my many missions and projects. Without your unfailing support and help in these works, I would not have been able to fulfill my various visions. Whatever success I have achieved is either directly or indirectly, due to your participation and assistance, and a result of our collective efforts.

Every year, from the beginning of September until my birthday, I receive numerous well-wishes and birthday greetings from all of you. I still recall one year when I was ill with dengue fever, many of you were concerned and sent your best wishes for my speedy recovery. Your thoughtfulness towards me warms my heart and reminds me constantly of my commitment and responsibility to develop the qualities necessary to liberate all sentient beings. Your kindness towards me encourages and inspires me to continue on my path to benefit all sentient beings by my daily thoughts and actions.

His Holiness the 16th Gyalwa Karmapa had great aspirations for the centre in Singapore. He was convinced that it would develop into a very important focal point for the practice and propagation of Lord Buddha’s pure and profound teachings in the South East Asian region. He believed that the knowledge and practice of Karma Kagyu teachings would bring awareness, clarity, compassion, peace and equanimity to those who studied it, and ultimately benefit the community in which these individuals live.

As an expression of their faith in His Holiness the 16th Gyalwa Karmapa’s great wish and vision for Karma Kagyu in Singapore, members and devotees have decided to set as their great goal the construction of a new and larger Karma Kagyu Centre, on its current site at Geylang. The new building will be able to accommodate many more people, cater to the increasing number of devotees and also members of the public who wish to learn the Buddha Dharma. It is the next logical step in our progressive efforts to fulfill His Holiness’s vision.

The fund raising project for the new Centre was launched in 2005. Efforts to raise money were difficult as the economy went through an uncertain time. Each of you has financial commitments. I understand that it is sometimes a challenge to juggle all your responsibilities and, on top of that, to focus on allocating a certain sum of funds for the propagation of the Dharma.

The Centre has decided to re-launch the fund raising project for the construction of a new Centre with a new team in charge. I have every confidence in this team and have no doubt that it has the skills and leadership to make the fund raising project a success. I hope all of you will try to contribute towards this meritorious endeavour. Together, we have accomplished a great deal. It is my great wish that we should continue to do so.

I am confident that with the whole-hearted support of each member, devotee and well-wisher, this project will be accomplished with great success. I also believe that the construction of a new building is a necessary development as part of Karma Kagyu’s intention to propagate the Buddha Dharma to as many people as possible. The new Centre will also, on top of continuing with teachings and practices, develop social welfare activities and programmes to benefit those in the community. I therefore, earnestly request all of you to support this noble project in whatever way you can, and urge you to be a part of this vision to develop, educate, propagate, and contribute to the society.

Finally, I would like to thank each and every one of you for your continued support. As I mentioned at the beginning of my speech, every project that I undertake is only successful because of your encouragement and faith in me. Each of you has contributed in some way to make all my visions a reality. Nothing that I have achieved would be possible without you working together with me. You have never let me down. I am very grateful for your continuing support. I am always aware of your care and concern for my well-being and welfare. I will always remember and treasure your thoughtfulness and kindness. I would especially like to thank those who helped to organize the recent series of meaningful events such as the 3 days Tara retreat; the pledge from everyone on the recitation of the Tara mantra; the release of animals; and my birthday celebration tonight.

Wherever I am, I wish each of you success in every noble intention and action that you are undertaking. And every day, I say prayers for you and ask that you receive blessings from all the Buddhas and Bodhisattvas. Through my sincere heart, with this aspiration, may we and all sentient beings attain enlightenment.

Thank you very much.

Karma Kagyud Buddhist Committee

Birthday Cake

Birthday celebration dinner.

"Moments of Voice Recording"

On 2nd September, I visited the recording studio to record the chanting of Amitabha aspiration as scheduled. I was a little nervous at first because I was concerned whether I could chant nicely or not. During recording, I tried my best and eventually, I thought it is not important whether I chanted well or not as this is not a song for people to appreciate. Rather, it is an aspiration for everyone to attain to the land of bliss. So after I sorted out my way of thinking, I made a strong aspiration during the recording that whoever listens to this aspiration with full of devotion to Lord Amitabha, may they be connected to the Buddha Amitabha and the Land of bliss and may everyone be blessed by Lord Amitabha. I developed love and compassion to every sentient being and make the aspiration that very soon, all mother sentient beings be free from suffering and generate the cause of merits so that everyone after this life be born into the land of bliss.

In this way, I started to feel comfortable recording and also felt the joy of chanting. It was expected to finish within two days but amazingly, we managed to finish the recording within 3 hours.

I don't expect my chanting will be very fantastic but during the recording, I really made lots of good wishes and developed very positive thoughts towards everyone. I hope it will generate great amount of merits to whoever listens to it or show an interest just by listening to such a lousy voice of mine.

I think the sound engineer and input of music maybe of a very high standard because they are very professional people. For this chanting, I requested them to create a background sound of peaceful atmosphere that includes many nature sounds such as river flows, birds chirping, soft wind blowing, etc. I hope with such a zen background, the album is able to exude a harmonious, glorious and enlightening atmosphere that is most befitting the pureland paradise. So let’s see how the album will turn out...

Please be patient, do wait for a few more days and you all will know how it will look like.

 

Design of New Audio CD.