Thursday, December 27, 2012

Wherever You Go There You Are

Wherever You Go There You Are
Mindfulness Meditation In Everyday Life
by Jon Kabat-Zinn

Meditation is simply about being yourself and knowing something about who that is.

Meditation is the process by which we go about deepening our attention and awareness, refining them, and putting them to greater practical use in our lives.

It is possible through meditation to find shelter from much of the wind that agitates the mind. Over time, a good deal of the turbulence may die down from lack of continuous feeding. But ultimately the winds of life and of the mind will blow, do what we may. Meditation is about knowing something about this and how to work with it.

Non-Doing is a cornerstone of mastery in any realm of activity.

It’s not that feelings of anger don’t arise. It’s that the anger can be used, worked with, harnessed so that its energies can nourish patience, compassion, harmony, and wisdom in ourselves...

Mindless giving is never healthy or generous.

Stillness, insight, and wisdom arise only when we can settle into being complete in this moment...

The mind states of liking and disliking can take up permanent residency in us, unconsciously feeding addictive behaviors...

...practice sharing the fullness of your being, your best self, your enthusiasm, your vitality, your spirit, your trust, your openness, above all, your presence.

Voluntary Simplicity...involves intentionally doing only one thing at a time and making sure I am here for it.

I practice saying no to keep my life simple, and I find I never do it enough. A commitment to simplicity in the midst of the world is a delicate balancing act. But I find the notion of voluntary simplicity keeps me mindful of what is important...

Without calmness, the mirror of mindfulness will have an agitated and choppy surface, and will not be able to reflect things with any accuracy.

Mountains are held sacred, embodying dread and harmony, harshness and majesty. To traditional peoples, mountains were and still are mother, father, guardian, protector, ally.

If you believe in love, do you manifest it or just talk a lot? If you believe in compassion, in non-harming, in kindness, in wisdom, in generosity, in calmness, in solitude, in non-doing, in being even-handed and clear, do you manifest these qualities in your daily life?

But concentration practice, however strong and satisfying, is incomplete without mindfulness to complement and deepen it. What is missing is the energy of curiosity, inquiry, investigation, openness, availability, engagement with the full range of phenomena experienced by human beings. This is the domain of mindfulness practice, in which onepointedness and the ability to bring calmness and stability of mind to the present moment are put in the service of looking deeply into and understanding the interconnectedness of a wide range of life experience.

Mindfulness can put you in touch with the toxicity of the anger to yourself and to others. It its energy can be transmuted to forcefulness and wisdom, without the smoke and fire of self-absorption or self-righteousness, then its power multiplies, and so does its capacity to transform both the object of the anger and the source.

Invoking qualities of elevation, massiveness, majesty, unmovingness, rootedness, helps bring these qualities directly into posture and attitude. is possible to rely on the practice (of meditation) itself to guide us through the maze. It keeps us on the path, even in the darkest moments, facing the most terrifying of our own mind states and external circumstances. It reminds us of our options. We must be willing to encounter darkness and despair when they come up and face them, over and over again if need be, without running away or numbing ourselves in the thousands of ways we conjure up to avoid the unavoidable.

Try seeing your own life this very day as a journey and as an adventure.

If I can’t do anything useful, at least I would like to do as little harm as possible. must be willing to let life itself become your teacher. the meditation practice, it is best to hold to and honor one’s own direct experience... Our feet and our breath both teach us to watch our step, to proceed mindfully, to truly be at home in every moment...
“Insist on yourself, never imitate. Do that which is assigned to you and you cannot hope too much or dare too much. Your own gift you can present every moment with the cumulative force of a whole life’s cultivation.” Ralph Waldo Emerson
Perhaps we just need little reminders from time to time that we are already dignified, deserving, worthy.

Too often, our lives cease working because we cease working at life, because we are unwilling to take responsibility for things as they are, and to work with our difficulties. Love and kindness are here all the time, somewhere, in fact, everywhere. Usually our ability to touch them and be touched by them lies buried below our desperate clinging to the illusion that we are truly separate and alone.

Thursday, December 20, 2012

Radical Acceptance

Radical Acceptance
Embracing Your Life with the Heart of a Buddha
by Tara Brach

"The biggest disease today is not leprosy or tuberculosis but rather the feeling of not belonging." Mother Teresa
Wanting and fearing are natural energies, part of evolution's design to protect us and help us thrive. But when they become the core of our identity, we lose sight of the fullness of our being.

...Zen master Seng-tsan taught that true freedom is being "without anxiety about imperfection." This means accepting our human existence and all of life as it is. Imperfection is not our personal problem - it is a natural part of existing.
"We must plant ourselves again in the universe." D.H. Lawrence
Without judging yourself, simply become aware of how you are relating to your body, emotions, thoughts and behaviors. As the trance of unworthiness becomes conscious, it begins to lose its power over our lives.

Fear is the anticipation of future pain.

...psychologist Carl Jung describes the spiritual path as an unfolding into 'wholeness'.

The way out of our cage begins with 'accepting absolutely everything' about ourselves and our lives, by embracing with wakefulness and care our moment-to-moment experience.

Clearly recognizing what is happening inside us, and regarding what we see with an open, kind and loving heart, is what I call Radical Acceptance.
"Don't turn away. Keep your gaze on the bandaged place. That's where the light enters you." Rumi
By accepting the truth of change, accepting that we don't know how our life will unfold, we open ourselves to hope so that we can move forward with vitality and will.
"There is only one world, the world pressing against you at this minute. There is only one minute in which you are alive, this minute here and now. The only way to live is by accepting each minute as an unrepeatable miracle." Storm Jameson
"A tiny bud of a smile on your lips nourishes awareness and calms you miraculously... your smile will bring happiness to you and those around you." Thich Nhat Hanh
When we pause, we don't know what will happen next. But by disrupting our habitual behaviors, we open to the possibility of new and creative ways of responding to our wants and fears.

In the midst of a pause, we are giving room and attention to the life that is always streaming through us, the life that is habitually overlooked.

Yes is an inner practice of acceptance in which we willingly allow our thoughts and feelings to naturally arise and pass away.

When we put down ideas of what life should be like, we are free to wholeheartedly say yes to our life as it is.

Being alive includes feeling pain, sometimes intense pain.
"Pain is inevitable, but suffering is optional." anonymous
"When the resistance is gone, the demons are gone." Pema Chodron
"We have to face the pain we have been running from. In fact, we need to learn to rest in it and let its searing power transform us." Charlotte Joko Beck
Everybody just wants to be loved.

The Buddha taught that our fear is great, but greater still is the truth of our connectedness.
"We have been raised to fear...our deepest cravings. And the fear of our deepest cravings keeps them suspect, keeps us docile and loyal and obedient, and leads us to settle for...many facets of our own oppression." Audre Lorde
"True love and prayer are learned in the hour where prayer has become impossible and the heart has turned to stone." Thomas Merton
Feeling compassion for ourselves in no way releases us from responsibility for our actions. Rather, it releases us from the self-hatred that prevents us from responding to our life with clarity and balance.

In order to embark on a spiritual path we need faith that our own heart and mind have the potential to awaken.
"Prayer is the voice of longing; it reaches outwards and inwards to unearth our ancient belonging." John O'Donohue
Each person is precious, each person is fragile, each person matters.

The most fully we offer our attention, the more deeply we realize that what matters most in life is being kind.
I live my life in widening circles
That reach out across the world.
I may not ever complete the last one,
But I give myself to it.
by Ranier Maria Rilke
Whenever we feel closed down, hurt or unforgiving, by simply breathing in and gently touching the rawness of our pain, we can begin to transform our suffering into compassion.

If we feel hatred toward anyone, we remain chained to the sufferings of the past and cannot find genuine peace. We forgive for the freedom of our own heart.
"There is only one heroism in the world: to see the world as it is, and to love it." Romaine Rolland
"Is there a greater miracle than to see through another's eyes, even for an instant?" Thoreau
"One moment of unconditional love may call into question a lifetime of feeling unworthy and invalidate it." Rachel Naomi Remen
Trungpa... says that the essence of human bravery is "refusing to give up on anyone or anything."

"We can do no great things - only small things with great love." Mother Teresa
No matter what appears - burning rage, gnawing anxiety, cruel thoughts or utter despondency - by offering forgiveness directly to each, we give permission of our inner life to be as it is. Rather than forgiving a 'self', we forgive the experience we are identified with.

Forgiving ourselves is a process that continues through our whole life... With each round of freeing ourselves through forgiveness, we strengthen our recognition of our basic goodness.

We forget that every person, including ourselves, is new every moment.
"Life is this simple. We are living in a world that is absolutely transparent and the divine is shining through it all the time. This is not just a nice story or a fable. This is true." Thomas Merton matter how much we meditate or pray, we still need others to help us dismantle the walls of our isolation and remind us of our belonging. Remembering that we are connected to others and our world is the essence of healing.
"There is sitting meditation. There is walking meditation. Why not listening and speaking meditation? Isn't it sensible that one could practice mindfulness in relationship and so get better at it?" Gregroy Kramer
Although scriptures guide us and practices focus and quiet us... the living experience of love reveals our intrinsic wholeness and radiance.

We are social beings - we eat, sleep, work, love, heal, fulfill ourselves and awaken each other. Even when we are completely alone, we carry within us the sense of whom we belong with and our concerns about how others regard us. Feeling the care of others allows us... to awaken from (the) trance and become whole. All of our relationships have the potential to nourish this flowering, whether they are with teachers, therapists, colleagues, family or friends. ...this is our sangha, and it encompasses the whole web of conscious relationships within which we heal and awaken.
"When we recognize the spark of God in others, we blow on it with our attention and strengthen it. No matter how deeply it has been buried or for how long... When we bless someone, we touch the unborn goodness in them and wish it well." Rachael Naomi Remen
Realizing the truth of belonging, that we are all suffering and awakening together on the path, is the most powerful antidote to personal feelings of unworthiness.

We are wounded in relationships, and we need to heal in relationship.

Sunday, December 16, 2012

The Wisdom of Solitude

The Wisdom of Solitude
A Zen Retreat in the Woods
by Jane Dobisz

How many times in life do we want something, get close, and then back away at the last minute, afraid to take the risk? We humans are all like that.

"On the bones of the Great Mountain flowing water cleans the ancient Buddha's mind. Do you understand the true meaning of this? You must ask the pine tree." Master Man Gong

I appreciate this chance to watch time and space disappear in the repetition and simplicity of something so ordinary as cutting wood.

Moment by moment the choice is there: to surrender to infinite possibility or to lock myself inside the walls of pessimism, limitation, and subjectivity.

Having the mind and the body in the same place at the same time solves about ninety-nine percent of the matter. The other one percent, of course, is what you do with it.

There is nothing new, really. We just keep revisiting the same lessons over and over until we digest them. As we digest them, they become who we are.

The practice of Zen (as opposed to the study of Zen) is... to give yourself completely to each moment as it is - whether it is doing a mantra, stumbling in the dark, or feeling the fire's warm heat on your skin. It requires a complete suspension of disbelief, which amounts to trusting that there is something much deeper than reason and logic, and that if you follow it, you might just end up where you belong.

Sunday, December 9, 2012

Not Always So

Not Always So
Practicing the True Spirit of Zen
by Shunryu Suzuki

The kind of life you have is not so important. The most important thing is to be able to enjoy your life without being fooled by things.

When you are not thinking that you have another moment, then naturally you can accept things as they are, you can see things as they are.

What makes your practice go deeper and deeper is the day-by-day effort of sitting.

So the secret is just to say "Yes!" and jump off from here. Then there is no problem. It means to be yourself, always yourself, without sticking to an old self.

When our life is based on respect and complete trust, it will be completely peaceful.

Our practice is to help people, and to help people we find out how to practice our way on each moment.

Instead of galloping about, we walk slowly, like a cow or an elephant. If you can walk slowly, without any idea of gain, then you are already a good Zen student.

And ordinary mind is not something apart from what is holy.
When you see plum blossoms or hear the sound of a small stone hitting bamboo, that is a letter from the world of emptiness.

Please take care of your practice. Be very kind with yourself.

With big mind and with pure sincerity and respect, love can really be love. our busy life we should wear (like a robe) this civilization without being bothered by it, without ignoring it, without being caught by it. Without going anywhere, without escaping it, we can find composure in this busy life.

From ancient times the main point of practice has been to have a clear, calm mind - whatever you do.

In short don't be involved in making too many homemade cookies, your ideas of big or small, good or bad. Make only as many as you need. Without food you cannot survive, so it is good to make cookies, but don't make too many.

Words by themselves are not good enough to actualize (Buddha's) teaching, so it is transmitted through activity or through human relationships.

Yet wherever you are, you are one with the clouds and one with the sun and with the stars that you see.

When you laugh at yourself, there is enlightenment.

Sunday, December 2, 2012

Momma Zen

Momma Zen
Walking the Crooked Path of Motherhood
by Karen Maezen Miller

Yes, this crying-out-loud life is your crooked path, whose bumps and bends cannot be negotiated through mere reasoning. Time and again, you'll be stripped of your preconceptions, judgments, ideas, theories, and opinions... and left to go straight on through the inexplicable experience itself. These gulfs of incomprehension bring the opportunity for spiritual growth and self-acceptance.

Life keeps going. It keeps going within us. When we're not attentive, it keeps on going without us.

...thinking is not at all the same as being.

...for the light to reach any depth at all, you have to stop thinking so much.

Happy now? Yes, I would snap awake, realizing in that moment, that I could choose and change. And by changing my attitude, change everything.

Your life is a garden. And you are the only gardener.

This is your new spiritual practice: cracking a smile.

You don't have to work so hard at this. You don't have to do so much. You don't have to endeavor to be natural, normal, and good. It happens by itself when you least expect it. If you are confused about what you should be doing, try this. Stop what you are doing. Take care of what is in front of you, when it is in front of you, and the confusion will pass. This is called the effort of no effort. No effort is what powers the universe. With time, your roots grow deep and your branches long. You lean a little less backward in fear and a little less forward in doubt, resting solidly right where you are. When the wind blows, you bend. When it stops, you straighten. Your boughs provide shelter and shade. Your strength supports the sky. Sitting quietly, doing nothing, spring comes and the grass grows by itself.

My practice is to see that nothing ever gets in the way of anything else. More to the point, my practice is to recognize that no one else is ever pushing me forward, and no one is ever holding me back.

And yet there is such a thing as happiness. There is such a place as bliss when you drop your expectations, lose your selfishness, forget your grievances, give up your worries, abandon the plan, stop your striving, let it out, let it go, let things pass, take a breath, take a break, quiet down, be still, empty your mind, open your heart, and come alive. What else is there to be but happy?

Sunday, November 25, 2012

Grassroots Zen

Grassroots Zen
by Manfred Steger & Perle Besserma

Reading isn't enough; we have to sit down and partake of the clarity that's right here in this unfolding moment.

We are suspicious of drifters.

Only when we realize that the universe is itself nothing but change, and that it's going on all the time, can we begin to experience ourselves as change.

The self at one with change is more like a drop of water flowing over a rock, changing shape and form as it assumes the face of the rock, perhaps stopping from time to time, until it grows dense and is once again pulled down by gravity into the stream from which it came.

Really allowing yourself to become one with change means you no longer think about change. Instead of separating yourself from changing conditions, emotions, experiences, expectations, and goals, you simply disappear into them. They're always new. Life is never boring. Having closed the gap between the changing universe, the moment, and the separate entity you think of as your 'self', you can at last come and go in peace.

Spiritual hunger is a longing to finally come home; it's a condition in which the body-mind longs for peace.

When you feel you're pushing yourself, chasing after an imaginary goal or a special moment, just sit back and take a breath. Let everything go. After a few breaths, you'll notice that you're already right in the middle of your special moment... There's no need to chase after it, only to open up to it at any time, 'because it's always here!'

There's no need to sweep away thoughts, merely to unburden yourself of the baggage they carry with them. There's no need to pile them up or collect them, either... Meet everything that comes into your path with an uncluttered mind.

...our minds are in the habit of 'clarifying' by conceptualizing, analyzing, scrutinizing, examining, dissecting, creating distance between ourselves and our questions. The more we engage in this process, the more restless we become.

The antidote to the poison of greed goes to work when we immerse ourselves in the world without objectives, when we simply enjoy life in the grassy field for its own sake.

Hatred is an affirmation of the isolated, alienated self at the expense of everything else. Taking it a step further, hatred is the act of destroying the emerging moment so that the desperately alienated self can run roughshod over everything in its path.

Instead of using the intellect to analyze ways in which we can experience interdependence, we allow ourselves to sink into the experience of the moment without thinking about it.

Symbols of personal and group meaning help us focus unselfconsciously on what we feel good about. But we need a healthy sense of self to start with, so it helps to create our own rituals. We perform them because they give us pleasure while at the same time relaxing the ego's hold on us. Losing the self in ritual is a prelude to experiencing the sacred in the ordinary.

Life is a very interesting story. But we shouldn't read too much into it, nor should we turn it into a rigid set of rules and regulations. As long as we play, live our stories with the unselfconsciousness of a child embarking on a new adventure, we'll be okay.

(In practicing) We're becoming one with the active, dynamic living event that is this very moment, whether it's roses or cancer or rainfall. We are motion, but not the mover. We're being receptive without being passive.

Our problem isn't so much about floating around in emptiness as it is being suffocated by form. Our minds are increasingly overcrowded; we really have to make an effort to clear them, to provide space for the dharma to manifest in our karmic activities.

By taking leave of our cluttered lives and entering the path to our 'true home' in every breath, our true home is always with us.... It only appears to be beyond our reach when we bury it under a mountain of stale notions. We've got to cut through this mountain in order for our true home to reveal itself.

The body is really our first home, our first sense of place. It allows us to realize our true nature, to manifest the whole universe. It's actually a wonderful instrument... It's our responsibility to keep that instrument tuned. We have to pay attention to it, to care for it in the same way we're being told these days to care for our soul. There's no disconnection between body and soul. Cherishing one means you're cherishing both. We have to keep our bodies healthy and treat the wonderful home we occupy as the true manifestation of the Lotus Land. The body is not something to get rid of in order to practice; it's the very instrument of our practice. Without it, there's no realization.

Limitations are our life. There is beauty in constraint, not merely in challenging it, but in becoming one with it... Where is the constraint once you've become one with it? Instead of trying to fend off limitations, it's better just to become one hundred percent limited. It's not easy, but we can take comfort in the knowledge that the next moment always contains something new.

...spiritual hunger is only sated by immersion in the moment, with all its perceptions, mental reactions, thoughts, feelings, emotions, colors, sounds, smells, tastes, and so on. Spiritual food is a wondrous patchwork that we call the moment, the world.

We don't know that our spiritual food is right here because we don't live in our everyday moments, and because we take conceptual reality, which is only one side of the picture, for the whole picture. We forget, we don't realize that every concept, idea, and thought dissolves in the the breath.

The problem isn't eradicating (spiritual) hunger so much as it is finding nourishment. To be alive is to be hungry. So there are not intellectual solutions to the problem, only existential ones... we can only feed our spiritual hunger by living, being, doing.

We don't know why the compassion flows or where it's coming from. We simply feel it flowing, taking us in the direction of conserving life, of healing, of stretching out a hand to someone else on the path, a perfect stranger bearing our own face.

Sunday, November 18, 2012

The Four Noble Truths

The Four Noble Truths
by Geshe Tashi Tsering

The best way to take refuge in the dharma is to put the path into practice. And so we go from taking refuge in the sangha to 'becoming' the sangha.

Nirvana is simply the cessation of suffering, not the annihilation of the person.

...peace arises from chaos, cessation of suffering arises from suffering, and nirvana arises from samsara.

Understanding our minds, we can slowly learn to lessen the effect that unwanted emotions have on them. And through constant effort, we can avoid falling prey to strong emotions that lead to great suffering.

Realizing that 'this' problem is only temporary, like all things, and it will too will pass, gives us more space to find ways to resolve it.

Our basic composition is imperfect, so how can we expect perfect happiness?

Although other people may contribute to our problems, the main cause is internal.

Sunday, November 11, 2012

Stumbling Toward Enlightenment

Stumbling Toward Enlightenment
by Geri Larkin

Meditation is our shovel, our walking stick, our mother.

Faith breeds wisdom. But faith alone does not make us wise. We need prayer. We need meditation.

“Truth, salvation, and enlightenment are not separate from oneself. You are the very source of what is true and wise. Buddhists say that all beings are Buddhas. That means that nothing originally is wrong with any of us. You have to trust yourself. You have to believe in yourself as a living embodiment of love and wisdom.”
Sami Sumim

Please learn to lose.

Four attitudes and actions foster an ability to relay into our spiritual work – Delighting in meditation, delighting in solitude, holding our tongues, and embracing whatever happens to us.

Wealth is not about money, it's about understanding the journey, the lessons we've been given to learn.

Our love should bring peace and happiness to ones we love. If it does not, it is not love.

You can forgive anything. And you need to. Not forget – forgive! Forgiveness creates the space in your heart that can then be filled with the divine.

No negative emotion can overwhelm the power of a sincere heart and an honest faith in your own possibilities. It never has, it never will.

Seen it all, done it all. Can't remember most of it.

The wise man tells you where you have fallen – and where you yet may fall – let him chasten and teach you and keep you from mischief.

...act as though we aren't driven by our egos, until they downsize themselves right out of our lives. It's a good idea to take time to watch tiny children in action – how they play, how they learn to walk, wobbling around like drunks. How their stumbling is just part of the wild and wondrous game of life. How they instantly react to a situation with not a thought of how stupid or unskilled they might look. That's what living without ego is like.

We'll never fully understand each other. At best we can only accept and appreciate. As we do, our love will grow, our appreciation will deepen, and we will become better listeners. As our appreciation grows, and our obsession fades, we are thrilled at the best friend that has emerged. Conditions fall away, a community of two forms, and through our love for each other we learn to express our love of all that is around us. In our loving, all the world's seeds get watered.

...our life's work. To grow ourselves spiritually until we know, in our bones, that the whole world really is our home. It's time to take care of it, time to make it safe, time to make it whole, time to sing in perfect harmony.

Sunday, November 4, 2012

After the Ecstasy, the Laundry

After the Ecstasy, the Laundry
by Jack Kornfield

Renewal comes by dying. When we have faced death and aloneness, we are unafraid to live, and life flows under our feet. Everywhere we go becomes holy ground.

Out of emptiness god has made the world. It exists in the heart of god alone. To know our place we must again become as nothing, and then what is holy will move through us and illuminate all we do.

If we wish to love god we must also learn to love each of his creations – including ourselves. in all our complexity and imperfections.

You can search the universe and not find a single being more worthy of lovingkindness than yourself.

To look with freshness of eyes that see today's light anew – this is the beginners mind.

But even in failure, we can follow our steadfast commitment to compassion.

It is this open and tender heart that has the capacity to transform the world.
If you don't take care of your body, where will you live?

Sunday, October 28, 2012

When Things Fall Apart

When Things Fall Apart
by Pema Chodron

Like all explorers, we are drawn to discover what's waiting out there without knowing yet if we have the courage to face it.

Fear is a natural reaction to moving closer to the truth.

Life is a good teacher and a good friend. Things are always in transition, if we could only realize it.

Sticking with uncertainty, getting the knack of relaxing in the midst of chaos, learning not to panic – this is the spiritual path.

Mindfulness is a lifetime's journey to relate honestly to the immediacy of our experience and to respect ourselves enough not to judge it.

The basic idea of generosity is to train in thinking bigger, to do ourselves the world's biggest favor and stop cultivating our own scheme.

Cultivating nonaggression is cultivating peace.

Never give up on yourself. Then you will never give up on others.
Part of being awake is slowing down enough to notice what we say and do. The more we witness our emotional chain reactions and understand how they work, the easier it is to refrain. It becomes a way of life to stay awake, slow down, and notice.

Sometimes you just have to let everything fall apart.

We have to do our best and at the same time give up all hope of fruition.

Discipline provides the support to slow down enough and be present enough so that we can live our lives without making a big mess.

We don't need to add more depression, more discouragement, or more anger to what's already here. It's becoming essential that we learn how to relate sanely with difficult times.

Sunday, October 21, 2012

One Breath at a Time

One Breath at a Time
by Kevin Griffin

Letting go, dropping the tendency to chase after external, and even internal gratification brings the greatest joy.

The Buddha was emphatic on the point that we are responsible moment to moment for our words and actions, not just victims of destiny or hidden forces, we have an element of free will.

...before you can really let go of ego, you need a healthy ego.

I can feel good about helping people feel happy, and I appreciate that I can be part of something without being the whole thing.

Certainly quietness and solitude are powerful tools for practice. But the heart work of connection is equally powerful and vital to our growth.

The simplest definition of Buddhist right speech is to say only “What is true and useful.”

Because of your perfectionism, you keep putting off doing anything which leads to procrastination, after a while, you can't function, paralysis. The three Ps.

Now I try to not to worry about my identity and just do what seems like the right thing to do.

...the real value of the spiritual life isn't found in moments of great bliss but in the daily application of mindfulness and lovingkindness.

We are a process, we are possibilities, and we constantly change.

Forgiveness is something we do in our own hearts to relieve ourselves of the pain of resentment.

We need to maintain the balance between effort and acceptance, between perfection and forgiveness, between letting go and taking care of our needs. Once again, the Middle Way acts as our guide, gently moving us forward on our path.

Addiction is desire run rampant.

We don't let go because there is some rule that says we most; we let go because we see how our clinging is causing pain.

Saturday, October 6, 2012

A Master from the New Generation - Geshe Thubten Sherab

Originally posted on Mandala Magazine in 2007


I was born in 1967 in a very small village of about two hundred people in the province of Manang, which is in the western part of Nepal. Because my parents had five sons, they wanted at least one or two of them to join the monastery; it is an honor and a way of accumulating merit for the family. My parents had a disagreement about who should join the monastery, me or my younger brother, and finally they decided on my younger brother. They brought him to Kopan Monastery, but Lama Yeshe rejected him, saying that he was too young, although Lama had accepted others of the same age. I guess he didn't have the karma in this life to be a monk. Then my parents brought me to Lama Yeshe and Lama accepted. So I had the karma.

At that time I wasn't against becoming a monk, but at the same time it wasn't my own decision. It was more or less like going to school. When I was around eighteen, as any normal teenager I struggled a lot, not knowing whether it was best for me to continue or to disrobe. But then, just before I went to Sera, I made the strong decision that being a monk continuously was how I was going to spend my life. Maybe that was when I became fully-ordained in my own mind. It was at that time that I was walking with one of my teachers, the late Geshe Jampa, from Kathmandu to Kopan. He mentioned that the Manang people are all extremely devoted, but they seem to lack an understanding of the Dharma. He told me that it would be good if I could help them understand more, so this had the biggest impact on me and made me want to go to Sera and study in depth.

Also, I had the opportunity to meet extremely great Geshes like Geshe Jampa Gyatso and Geshe Doga who came to Kopan to teach, as well as the late Geshe Jampa, and of course Lama Yeshe and Lama Zopa Rinpoche, Lama Lhundrup and Geshe Lama Konchog. All of these teachers really inspired me to study. I had great respect for them; they were like role models for me in the way, say, Michael Jackson was for teenagers at that time.

For beginners in the Dharma, the most important thing is to try and integrate one's study and practice. You can see some who are only into study, only intellectual ... They have knowledge like a computer, knowing everything but nothing really touches the heart.

I studied in Sera Je Monastery for the Geshe degree from 1987 to 2000. Now I am so happy that I made that decision and I sincerely appreciate and thank my teachers for their guidance. I feel gratitude to my parents especially for not supporting me to disrobe at that difficult time.

What has influenced me greatly, during that time and since, has been spending time around my teachers and observing how they practice, how they engage in their daily lives. One example most of Mandala's readers will understand is being around Lama Zopa Rinpoche. It is so inspiring to see how Rinpoche practices and spends his time. It is a similar inspiration for me with my teachers at Sera.

After I completed my Geshe studies, I went to Gyume Tantric College for a year and then I was sent to the United States to help at FPMT's International Office, as well as teach at the study group and the center there in Taos, New Mexico, and also at Santa Fe. I was there for two and a half years and then returned to Nepal. I did enjoy myself in the U.S. and to some extent I wasn't sure if I should return to Nepal. In the end I made the decision to return; otherwise, I thought, "If I don't go now, I will be stuck here in the U.S. forever."

My role at Kopan Monastery is as Headmaster. This carries more responsibility than the previous Headmasters as the role has greatly expanded. Overall, I am responsible for the education, supervision, and standards of three areas at Kopan: the school, the debate training, and the Tantric training.

The role of a Geshe in Tibetan society is to teach the Dharma and share their knowledge in the monasteries, schools, and amongst the lay people, but unfortunately I think that this is not happening as much as it should from the Geshes' side, and also from the lay people's side. The Tibetan lay people are not like Westerners in that they are not interested in learning the Dharma in depth. They are just happy doing Kora, chanting prayers, and making offerings, etc. Hopefully, the younger Tibetan generation will want to learn the Dharma in more depth.

From the Geshes' side, maybe we need to be more giving in terms of our time to the Tibetan lay people, especially where there is not much income, amongst the poor, in places like Mongolia, Nepal, and parts of India. I also think we can't take for granted that people should respect us because we are a Geshe. In order to gain respect from people internationally, we need to work hard through our practice and our qualities, instead of merely having the label of "Geshe."

Absolutely, we need to think more broadly about ways to benefit more people, whether they are Buddhist or not. My view is that it doesn't matter whether people follow in the traditional way of practicing or even if they are Buddhist: There are so many good aspects of the Dharma that we can share with them. We sincerely need to respect all of the other religious traditions, not just with our mouths, but right from our hearts. We have His Holiness the Dalai Lama as an example of how to treat all other religions with respect.

Then there is also the case where some people do no study, thinking that all they need to do is practice. But how can you practice if you haven't studied? Study is really crucial.

We also need to understand Western culture and psychology so that we, as Geshes, can be more effective and bring more benefit. However, as Geshes, we should not take too many liberties in changing the traditional Dharma way of doing things, just because it doesn't suit the Westerners' way or because they don't like it. We should always think of the long-term benefit and not just short-term results.

For beginners in the Dharma, the most important thing is to try and integrate one's study and practice. You can see some who are only into study, only intellectual, and in this case they become very dry in their hearts. They have knowledge like a computer, knowing everything but nothing really touches the heart. This kind of individual becomes very arrogant and tends to look down on other people with less learning.

Then there is also the case where some people do no study, thinking that all they need to do is practice. But how can you practice if you haven't studied? Study is really crucial. Also, without study, a wrong teacher can easily misguide, take advantage of, and exploit students. I want to emphasize that this is my own personal view and I don't mean to imply criticism of anyone.

Finally, my request of students is to integrate study and practice together, which has always been the advice of His Holiness the Dalai Lama and Lama Zopa Rinpoche.

Interview and transcription by Frank Brocks, Kopan Monastery on February 10,2007.


Word List:
  • to reject: to refuse to accept or consider something
  • late: no longer alive
  • lack: not having something or not having enough of something
  • impact: the powerful effect that something has on somebody/something
  • to engage: to succeed in attracting and keeping somebody's attention and interest
  • extent: used to show how far something is true or how great an effect it has
  • broadly: generally, without considering details
  • to integrate: to combine two or more things so that they work together; to combine with something else in this way
  • crucial: extremely important, because it will affect other things

Saturday, September 1, 2012

30. The Teachings Still Live

from "Prince Siddhartha:
The Story of Buddha"
by Jonathan Landaw
Aгь Сиддхарта буюу
Буддагийн цадиг
Орчуулсан Б. Дамдин
English-Mongolian side-by-side PDF & English MP3

30. The Teachings Still Live

The story of Buddha took place 2500 years ago, but it still has not come to an end. Just as Buddha came to this earth to show us all the path to enlightenment, even now the awakened ones are showing this same path to countless others in far-away worlds. In those lands they take birth, search for the truth, show the way to awaken from ignorance and then pass away, all for the sake of leading others to happiness.

30. Мөнхийн сургаал

Бурхан багшийн цадиг нь 2500 гаруй жилийн тэртээх явдал боловч өнөөдөр ч дуусаагүй үргэлжилсээр. Бурхан багш гэгээрлийн зам мөрийг айлдаж соёрхохоор энэ дэлхийд мэндэлсэн лугаа яг адил одоо үед ч гэсэн гэгээрсэн бурхад хязгааргүй алсын ертөнцүүд дээр хамаг амьтанд мөр замыг зааж гийгүүлж байна. Тэр газар оронд бурхад төрөл олж, үнэнийг хайж, мунхагийн харанхуйгаас гэгээрэх замыг зааж эцэст нь халин оддог бөгөөд энэ бүхнээ хамаг амьтныг жаргалын мөрт оруулах тусын тулд үйлддэг ажгуу.

And the buddhas have not abandoned those of us on this planet. Although we cannot see them with our eyes, it is still possible to find them with our heart. For all of us have the pure buddha-nature within, and the more we overcome our closed-minded selfishness, the more we open ourselves to the rays of inspiration that shine continuously from all the buddhas in the universe.

Энэ гариг дээр байгаа биднийгээ ч бурхад ер мартаж орхиогүй. Нүдээрээ бид бурхадыг хардаггүй ч гэсэн сэтгэл зүрхээрээ бурхадтай учирч байх тавилантай . Хүн бүрт өөрт нь бурханы шинж хадгалагдаж байдаг болохоор явцуу ухаардаг аминч бодлоо давж чадах тутам ертөнцийн бүх бурхадаас тасралтгүй цацарч байдаг бадрангуй туяаг олж хүртэх болно.

Although Buddha passed away a long time ago in a small village in India, his teachings of love and wisdom have never died. His disciples who lived with him first mastered and then passed on his teachings to others. And they in turn taught them still to others. In this way they have reached us today.

Аль тэртээ Жагарын нэгэн жижиг тосгонд Бурхан багш таалал төгссөн ч хайр энэрэл, билэг оюуны тухайт түүний номлол үргэлжилсээр байна. Бурханы шавь бид бурхантайгаа хамт байж эхлээд номыг нь өөрсдөө сурч мэдээд дараа нь нийтэд түгээж байдаг юм. Залгаж сурсан тэр хүмүүс дараа дараачийн үеийнхэндээ уламжлуулдаг жамтай. Ийм л замаар эдүгээ бидний үед хүрч иржээ.

Everyone, in every country, no matter what he or she believes, can learn from these teachings of the compassionate Buddha. By following them properly, we can get rid of all selfishness, hatred and greed. We can conquer all fear and reach the same peace and understanding that Prince Siddhartha found under the Tree of Enlightenment. In the same way that he did, we can each become a buddha, an awakened one. We can bring the same happiness to others that he did.

Газар газрын хүмүүс ямар бишрэлтэй байлаа ч гэсэн Бурхан багшийн их нигүүлсэхүйн сургаалаас сурч байдаг билээ. Энэ сургаал номыг чандлан дагаваас биеэ гэх аминч шунаг тачаангуй сэтгэлээс ангижрах нь лавтай. Хан хүү сиддхарта бодь модны дор бясалгалаар сууж байгаад олсон тэр амирлал, ухааралд хүрч, айж гэлмэх бүхнийг давж чадна. Мөн түүний мөрөөр замнан гэгээрсэн бурхан болж ч болно. Бурхан багш лугаа нэгэн адил зол жаргалыг бусдад эдлүүлж ч чадна.

May all beings be happy!

Хамаг амьтан амгаланг жаргаланг эдлэх болтугай.

Буян бүгдийг дээдэлж
Нүгэл бүгдийг тэвчиж
Сэтгэлээ ариутгатугай

Энэ бол Бурхадын сургаал болой хэмээсэн үүнийг залуус дүү нартаа энэрэхүй, нигүүлсэхүйн сэтгэлтэй болж, эодэм ухаанаар биеэ чимээд, буянт үйлс бүтээхдээ чин зориг барьж хатуужин явахад нь дуслын төдүй тус болоосой гэсэн сэтгэл өвөрлөж орчуулсан өвгөн багш, орчуулагч Хардэл Б.Дамдин би дээдийн номын хур бууж, сайн үйл дэлгэрсний буянаар олны сэтгэл ариусаад, хотол хүй олноороо эе эвтэй, амгалан жаргаланг эдлэх болтугай хэмээн ерөөл талбин мэхиймү.

English-Mongolian side-by-side PDF & English MP3

posted with permission by the author, Johnathan Landaw

The End
Click here for other chapters

Saturday, August 25, 2012

29. The Final Days

from "Prince Siddhartha:
The Story of Buddha"
by Jonathan Landaw
Aгь Сиддхарта буюу
Буддагийн цадиг
Орчуулсан Б. Дамдин
English-Mongolian side-by-side PDF & English MP3

29. The Final Days

When Buddha was eighty years old he thought to himself "I have done all I could to help others. I have taught them how to live with love and how not to fear anything in life. Now it is time to show how to leave this world without fear."

29. Насны сүүлчийн хоногууд

Бурхан багш наян сүүдэр зэрэгцээд нэгэн өдөр, “Би хүн амьтанд тус болж чадах бүхнээ нэгэнт хийчихжээ. Хүмүүст хайрлаж энэрэхүй сэтгэлтэй байж нэгэн насандаа юунаас ч айж гэлмэхүй амьдрах ухааныг заасан. Одоо бол айж бачимдалгүй энэ ертөнцөөс хэрхэн тайван хальж одохыг зааж сургах цаг нэгэнт ирлээ” гэж бодож суулаа.

So he called the faithful Ananda to him and said, "Ananda, it is time for us to return to Kapilavastu for the last time. I wish to die in the city where I grew up."

Чингээд эрхэм итгэмжит шавь Анандыг дуудан дэргэдээ ирүүлж өгүүлрүүн: “Ананд аа, Капилавасту балгастаа бүрмөсөн буцаж очих цаг маань болжээ. Би төрж өссөн өлгий хотдоо насан өөд болохыг эрхэмлэн хүснэм” хэмээв.

Ananda was grief stricken. "O Buddha," he cried, "please do not leave us! For so many years you have been our guide. What shall we do without you?" Then he began to sob bitterly.

Гэнэтийн уй гашуудалд автсан Ананд “Багш минь, Та маныгаа бүү орхигтун! Олон жилийн турш та биднийгээ залуурдаж ирлээ шүү дээ. Таны үгүйд бид яах билээ?” хэмээн уйлж хайлан, харуусан мэгшинэ.

Buddha answered, "Do no cry, dear Ananda. I have always taught that death is a natural part of life. It is nothing to fear. You must understand that. And when I am gone, let my teachings be your guide. If you have understood them in your heart, you have no more need of me. Come, let us go."

"Ананд минь, бүү уйлж гутар. Үхэл бол амьдралд тохиолдох зайлшгүй зүйл. Үүнд айх сандрах юм огт үгүй. Үүнийг чи сайтар ойлгож ав. Намайг халин одсоны хойно миний сургаал ном замч чинь болж хөтөлнө. Миний номыг сэтгэл зүрхэндээ тогтоож авсан бол миний бие заавал дэргэд чинь байхын хэрэггүй. За ингээд хөдөлцгөөе” хэмээжээ.

And so Buddha and his disciples travelled north. Not far from Kapilavastu they passed through the village of Kushinagar. The Buddha asked them to stop there and rest. Then he turned to Ananda and said, "This is where I shall pass away."

Бурхан багш шавь нарынхаа хамт умар зүгийг барин явж, Капилавастугаас холгүй орших Күшинагар тосгоны дундуур өнгөрч яваад энд саатаж, амарцгаая гэжээ. Бурхан багш “Энэ бол миний насан эцэслэх хувьтай газар мөн байна” хэмээн айлдав.

Although this was to be the last day of his life, Buddha did not stop helping others. An old man from the village asked to see him, and Buddha agreed. He listened to the man's problems and gave him kind words of advice. The man was put at ease and felt happy once again.

Хэдийгээр Бурхан багшийн амьдралын сүүлчийн өдөр боловч тэрбээр бусдад тус болохоо ер зогссонгүй. Тосгоны нэгэн өвгөн ирж уулзахыг хүсэхэд ёсоор болгон таалжээ. Өвгөний зовлонг сонсч, эелдэг үгээр зөвлөмж сургаалаа хайрлав. Өвгөний сэтгэл тайтгарч баяслаа.

Then Buddha went out into the garden and lay down between two trees. His followers gathered around him. Some were crying, but others, their minds completely at peace, looked on silently.

Тэндээс Бурхан багш цэцэрлэг рүү орж хоёр модны хооронд налайн хэвтэхэд шавь нар нь хүрээлэв. Зарим нь цурхиран уйлж, зарим нь сэтгэлийн хатуужил эдлэн чимээгүй ширтэж зогсоно.

Then Buddha spoke for the last time. "Remember what I have taught you. Craving and desire are the cause of all unhappiness. Everything sooner or later must change, so do not become attached to anything. Instead devote yourself to clearing your mind and finding true, lasting happiness.

“Миний сургасныг санаж яваарай. Шунал, тачаал хоёр хамаг зовлонгийн үндэс болдог шүү. Эрт орой нэгэн цагт юм бүр өөрчлөгддөг. Иймээс аль нэгэн юманд хэт бүү шүлэнгэт! Түүний оронд сэтгэлээ ариутгаж, үнэн хийгээд мөнхийн жаргалыг олоход алд биеэ зориулагтун!” хэмээн сүүлчийн номоо айлдав.

Buddha then turned onto his right side and placed his right hand under his head. He closed his eyes and very peacefully passed away. It was the full moon day of the fourth month.

Тэгээд Бурхан багш баруун тал руугаа хөлбөрөн эргэж баруун гараа дэрлэж хажууллаа. Нүдээ аниад туйлын амгалан тайвнаар мөнх нойрсов. Энэ бол зуны дунд сарын арван тавны тэргэл өдөр байлаа.

After some time, his disciples took his body and placed it on a large pile of wood. They were going to burn it, as was the custom, but they could not get the fire to start. Then Buddha's main disciple arrived. He had been away when Buddha died, and hurried to Kushinagar as soon as he found out about Buddha's passing. After he arrived and paid his last respects to his teacher, the wood caught fire by itself. It burned for a long time, until nothing was left but some ashes and a few bones.

Хэсэг хугуцааны хойно шавь нар цогцсыг өргөн овоолгоотой их түлээ модон дээр залав. Тухайн үеийн заншлаар чандарлах гэтэл гал авалцсангүй. Бурхан багшийн тэргүүн шавь нь таалал төгсөх үед дэргэд нь байгаагүй бөгөөд дөнгөж хэл мэдээ сонсмогц яаран сандран Кушинагарт хүрч ирлээ. Ирмэгцээ багшдаа эцсийн хүндэтгэл ёслолоо үйлдэж дуусахуйд гал өөрөө авалцан мод шатаж эхлэв. Жаахан үнс хэдхэн, хэлтэрхий яс үлдэх хүртэл гал их удаан ноцжээ.

The different kings who lived in north India at that time all wanted the ashes and bones of the Buddha. They thought, "I shall build a monument to this great teacher in my kingdom, and place his remains inside it. This will bring me and my kingdom great honor."

Тэр үеийн Жагарын хойд нутгийн олон хаад бүгд Бурхан багшийн чандрыг өөртөө авахыг хүсэж байлаа. “Өөрийн улсдаа энэ их багшдаа зориулсан дурсгалын бунхан барьж, дотор нь чандрыг зална. Энэ нь миний хувьд бас улс гүрний хувьд үлэмжийн хувь зохиол болно” гэж бодоцооно.

Since each of the kings wanted the remains, they soon began to quarrel. "They are mine," said one. "No, they belong to me," said another. Finally, a wise person said, "Buddha spent his entire life teaching us how to love one another. Now, after he has passed away, you foolish people are about to fight over his ashes. Fighting is against everything he ever taught us. So instead, let us divide up his remains equally. Then each of you can build a separate monument to him in your own kingdom."

Хаан бүр чандрыг эзэгнэхийг хүсч “Минийх болох ёстой”, “Минийх болох ёстой” хэмээлдэн өөр зууртаа маргалдана. Чингэж байтал нэгэн мэргэн хүн ирж өгүүлрүүн: “Бие биеэ хайрлаж энэрэхийг бидэнд нолосоор Бурхан багш нэгэн насаа барсан билээ. Одоо болоход Багшийг таалал төгссөний хойно мунхаг хүмүүс та нар юуны учир түүний чандрыг булаалдан маргалдана вэ? Юунд ч бүү арцалдан тэмц гэж Багш маань бидэнд номлож байсан биш үү. Ингэж мэтгэлцэхийн оронд чандрыг адил тэгш хувааж авцгаа. Тэгээд өөр өөрийн улсдаа дурсгалын бунхан босгож болох бус уу?” хэмээн маргааныг хагалав.

The kings realized the wisdom of these words, and stopped their quarreling. They divided the ashes and bones of the Teacher among themselves and returned to their kingdoms. There they built monuments to the memory of one who taught and lived the path of peace and wisdom.

Хаад энэ мэргэний үгийг ойшоож маргалдахаа зогсоод туулсан Бурханы чандрыг тэгш хуваан авч нутаг нутагтаа буцацагаажээ. Тэд билэг оюун, энх амгалангийн замыг зааж хайрласан багшдаа хөшөө дурсгал сүндэрлүүлж мөнхжүүлсэн ажгуу.

English-Mongolian side-by-side PDF & English MP3

posted with permission by the author, Johnathan Landaw

Next Chapter: 30. The Teachings Still Live
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Saturday, August 18, 2012

28. Equal Love to All

from "Prince Siddhartha:
The Story of Buddha"
by Jonathan Landaw
Aгь Сиддхарта буюу
Буддагийн цадиг
Орчуулсан Б. Дамдин
English-Mongolian side-by-side PDF & English MP3

28. Equal Love to All

One day Devadatta fell ill. Many doctors came to see him but no one could cure him. Then his cousin, the Buddha, went to visit him.

One of Buddha's followers asked him, "O Buddha, why are you going to help Devadatta? he has tried to harm you many times. He has even tried to kill you!"

And Buddha answered, "There is no reason to be friendly with some people and an enemy to others. All people are equal in that everyone wants happiness and no one likes to be sick and miserable. Therefore, we should have love for everyone."

28. Хамаг амьтныг
тэгш энэрэхүй

Нэгэн өдөр Девадатта өвчин тусчээ. Олон сайн оточ үзэж эмчилсэн ч тэрбээр илааршсангүй. Үеэл нь болох Бурхан багш эргэж очсоныг дуулаад, нэгэн шавь нь “Бурхан багш аа, яалаа гэж Девадаттад тус болох гээд байна? Цаадах чинь ахин дахин танд төвөг удаж, түүгээр ч барахгүй амь насыг тань хөнөөхийг завдаж байсан бус уу?” гэхэд хариуд нь Бурхан багш: “Хүмүүсийн заримд нь найрсаг хандаад заримд нь дайсагнах учир үгүй. Хүн бүр жаргахыг мөрөөдөж, нэгч хүн өвдөж шаналахыг хүсдэггүйгээрээ бүх хүн адилхан. Иймээс хүн бүрийг бид ав адилхан хайрлаж энэрч байх ёстой” гэжээ.

Then he approached Devadatta's bed and said, "If it is true that I love Devadatta, who is always trying to harm me, as much as I love Rahula, my only child, then let my cousin be cured of his sickness!" Immediately Devadatta recovered and was healthy once again.

Бурхан багш хэвтэрт буй Девадаттагийн ор луу дөхөж очоод, “Намайг хорлох гэж ямагт оролдсоор ирсэн үеэл Девадатта чамайг би өөрийн ганц хүү Рахула шигээ хайрлаж явдаг маань хоёргүй үнэн болох аваас үеэл минь чи үтэр түргэн эдгэрэх болтугай!” гэжээ. Девадатта тэр даруй илааршиж дахин эрүүл саруул болжээ.

Buddha turned to his followers and said, "Remember, we should not be kind to some and cruel to others, but instead should try to cultivate equal love for all. This is the way of the enlightened ones."

Бурхан багш шавь нартаа хандаж өгүүлрүүн: “Зарим хүмүүст энэрэнгүй заримд нь догшин ширүүн хандаж болохгүй. Үүнийг санаж явагтун! Энэ бол гэгээрсэн бурхадын замнадаг мөр болой” хэмээн айлдав.

English-Mongolian side-by-side PDF & English MP3

posted with permission by the author, Johnathan Landaw

Next Chapter: 29. The Final Days
Click here for other chapters

Saturday, August 11, 2012

27. The Tale of the Tree Spirit

from "Prince Siddhartha:
The Story of Buddha"
by Jonathan Landaw
Aгь Сиддхарта буюу
Буддагийн цадиг
Орчуулсан Б. Дамдин
English-Mongolian side-by-side PDF & English MP3

27. The Tale of
the Tree Spirit

From the time he was thirty-five years old, Buddha gave his teachings to everyone who was interested. For the next forty-five years he traveled around India bringing people peace of mind. Sometimes when he wanted to teach people about love and kindness, he would tell them stories that would catch their imagination. Here is one of the stories he told.

27. Удган модны эзэн
тэнгэрийн тухай үлгэр

Гучин таван нас сүүдэртэйгээсээ эхлэн хүссэн хүн бүрт ном айлдаж авшиг хүртээж эхлээд дөчин таван жилийн туршид Жагар орноор хэрэн зорчиж олон хүнд сэтгэлийн амирлал эдлүүлж явлаа. Тэрбээр энэрэл нигүүлсэхүйн тухайт ном айлдахдаа заримдаа төсөөлөх сэтгэлгээг татахын тул элдэв түүх цадиг хүүрнэдэг байв. Түүнээс нэгийг өгүүлсүгэй.

A long, long time ago there lived a proud king. He wanted to build a very large palace for himself, so he told his ministers, "Go out into the forest and find the tallest tree there. This I shall use for my palace."

Эрт урьд цагт нэгэн бардам Хаан байдаг байжээ. ªөртөө асар том харш сүндэрлүүлэхийн хүслэн болж, “Ойд очиж хамгийн өндөр модыг ологтун. Би харшдаа оруулж хэрэглэсүгэй” хэмээн шадар сайд түшмэд нартаа зарлиг буулгав.

Deep in the forest the ministers found such a tree. It was magnificent and stood surrounded by many other smaller trees. That night they reported back to the King and announced, "Your Majesty, we have found just what you wanted. Tomorrow we shall return to the woods and chop it down."

Тэрхүү хүссэн модыг ойн гүнээс олжээ. Энэ нь олон модны дундаас үнэхээр өндөр сүрлэг ажээ. Тэд үдэш буцаж ирээд, “Цог жавхланг бадруулагч их хаантан аа, бид таны хүссэн яг тийм модыг оллоо. Маргааш ойд очиж, түүнийг унагаж авъя” гэж айлтгалаа.

The King was very happy and went to sleep. That night he had a very strange dream. He dreamt that a spirit, which lived in that great tree, appeared before him. "O King," it said, "please do not cut down the home in which I live. If you do so, each cut will hurt me very much and I shall die."

Хааны сэтгэл баясан нойрсов. Тэр шөнөдөө нэгэн этгээд хачин зүүд зүүдэлсэн нь: Тэр том модны сүлд тэнгэр ирээд, “Миний орогнон оршдог энэ модыг бүү цавчин унагагтун. Унагаахад хүрвэл цавчил бүр нь намайг шаналган, би орших бие үгүй болох нь” гэж хэлэв.

But the King answered, "Yours is the finest tree in all the forest. I must use it for my palace."

The spirit pleaded, but the King was very stubborn and insisted the tree would be cut down. Finally the tree spirit said to him, "All right, you may cut it down. But please do it like this. Do not cut it down from the bottom, as people usually do. Instead, have your men climb to the top of the tree and cut it down little by little. First have them cut off one piece, then another, until they have cut down the whole tree."

Хариуд нь Хаан: “Чиний тэр мод бол энэ ойн хамгийн сүрлэг сайхан нь. Би авч харшдаа оруулж хэрэглэхээс өөр аргагүй” гэв. Модны сүлд тэнгэр хичнээн аргадавч, Хаан уг модыг унагаж авна гэж эрс хатуу шийдсэн ажээ. Аргаа барсан сүлд тэнгэр Хаанд “За яахав, та энэ модыг цавчуулж унагуулбал унага. Тэгэхдээ олонх хүн мод огтлон авдаг шиг ёзоороор нь тайруулж нэгмөсөн бүү унагаарай! Модчиноо модны оройд авируулж гаргаад үзүүрээс нь богино богиноор хэрчүүлж унагасаар ёзоорт нь хүртэл хэсэглэн аваарай” гэж хэллээ.

The King was very surprised by this and said, "But if I have my men do as you say and cut through your tree many times, it will cause you much more pain than if they cut it down just once from the bottom."

The spirit answered, "Yes, this is true. But it is better for the other creatures in the forest if you do as I suggest. You see, my tree is very large. If it falls down in one big piece, it will crash into other small trees around it and kill many small animals. Many birds and insects will lose their homes and many smaller trees will be destroyed. But if you cut it down piece by piece, it will not do so much damage."

Үүнийг сонсоод Хаан мэл гайхаж, “Чиний хэлснээр миний албат нар тэр модыг олон хэсэг болгон цавчиж тайрвал тэр тоолонгоор чамд шаналгаа болж, нэгмөсөн ёзоороор нь унагааснаас нэн илүү зовлон учрах бус уу” гэхэд сүлд тэнгэр өгүүлрүүн: “Тэр ч үнэн л дээ. Гэхдээ та миний хэлснээр тайруулбал ойд амьдардаг өдүй төдүй амьтанд ивээлтэй болно. Миний орогнодог мод чинь асар том шүү дээ. Тэр мод нэгмөсөн унавал ойр орчны олон жижиг модыг хугачин бяц дарж, тоогүй олон жижиг амьтдыг хөнөөхөд хүрнэ. Тэгээд шувууд, хорхой шавьж орогнох байргүй болж, жижгэвтэр модод няц дарагдан үрэгдэнэ. Хэсэг хэсгээр нь тайрч унагавал хөнөөл багатай” хэмээв.

Then the King awoke. He thought, "That spirit would have let itself be cut a hundred times so that the small animals of the forest would not suffer. How brave and kind it is! And how selfish of me to want to cut that tree down for my own pleasure and pride. Instead of cutting it down, I should honor it! This dream has taught me that I should also be kind and gentle to everyone."

Хаан, түүний хэлсэн үгнээс сэхээрч, “Энэ сүлд тэнгэр ойн олон амьтдыг зовоосноос өөрийгөө хэдэн зуун удаа ч атугай хэрчүүлье гэж байгаа юм байна. Юутай их эр зориг, нигүүлсэхүйн илрэл вэ? ªөрийн таашаал бахыг хангахаар тэр модыг тайрч унагах гэсэн миний хүслэн яасан аминчхан байна вэ? Òэр модыг тайрч унагахын оронд дээдлэн шүтье! Энэ зүүд маань надад бусдыг өрөвдөж энэрэхийн сайхан сургамж боллоо” хэмээн бодов.

And so the King went into the forest the next day and decorated the tree. And he was a kind and just ruler from that day onwards.

Маргааш өдөр нь Хаан өөрийн биеэр ойд очиж, тэр модыг чимж сүсэглээд тэр цагаас хойш өрөвч энэрэхүйн сэтгэлтэй, төвшин шударга хаан болсон гэдэг.

English-Mongolian side-by-side PDF & English MP3

posted with permission by the author, Johnathan Landaw

Next Chapter: 28. Equal Love to All
Click here for other chapters

Saturday, August 4, 2012

26. The Return

from "Prince Siddhartha:
The Story of Buddha"
by Jonathan Landaw
Aгь Сиддхарта буюу
Буддагийн цадиг
Орчуулсан Б. Дамдин
English-Mongolian side-by-side PDF & English MP3

26. The Return

One day Buddha said to his followers, "It is time that I returned to Kapilavastu, the city of my father." And so they all began the long walk to Buddha's childhood home. News of Buddha's approach quickly reached the city and everyone became very excited and happy. "At long last our beloved Prince is returning!" they cried. "Now he is a great teacher with hundreds and hundreds of followers. How good it will be to see him again!"

26. Буцаж ирсэн нь

Нэгэн өдөр Бурхан багш шавь хартаа өгүүлрүүн: “Хаан аавынхаа Капилавасту хотдоо эргэж очих цаг нэгэнт болжээ.” Тэгээд бүгдээрээ Бурхан багшийн гал голомт руу алсын явган аянд гарлаа. Бурхан багш айсуй гэсэн мэдээ хотоор түргэн түгэн тархаж хүн бүр хөгжин баясч байв. “Удаан хүлээсэн Хан хүү эргэж ирлээ. Одоо тэр олон зуугаар тоологдох бишрэгч шавьтай агуу их багштан болжээ. Дахин түүнтэй учран золгох юутай их аз завшаан” гэж ам дамжуулан шуугилдана.

King Shuddhodana was overjoyed to hear of his son's return. When he learned that the Buddha had many followers he became proud and thought, "My son has become a great leader after all. He has brought great honor to my name."

Хүүгээ буцаж ирж байгаад Шуддходана хаан магнай хагартал баясан, Бурхан багш өдүй төдүй олон шавьтай болсонд бахархах сэтгэл төрж “Хүү маань эцсийн эцэст их жолоодогч болж нэрийг маань алдаршууллаа” гэж бодов.

Хүүгээ буцаж ирж байгаад Шуддходана хаан магнай хагартал баясан, Бурхан багш өдүй төдүй олон шавьтай болсонд бахархах сэтгэл төрж “Хүү маань эцсийн эцэст их жолоодогч болж нэрийг маань алдаршууллаа” гэж бодов.

Бурхан багшийн хүрч ирэхийг хүлээж тэвчилгүй, хүүгээ энэ олон жилийн хойно ямар хүн болсныг тандуулахаар морин элч довтолгожээ. Маргааш өглөө нь Бурхан багш түүний шавь нарын буусан газраас элч Капилавастуд буцаж ирээд тэд бүгд бадар аяга өвөрлөн, тосгоны айл айлаар хэрэн хэсэж хоол бадарлан олж, буусан газартаа цугларч эгэл борхон хоолоо дуугүй хүртэцгээж байна хэмээн хаанд мэдээ айлтгажээ.

The servant returned to Kapilavastu and reported all of this to the King. The King was furious. He shouted, "My son, a royal prince, has become a beggar! I am disgraced. I must put a stop to this at once!"

Хаан багтартлаа уурсан, “Хаан орон залгамжлах хүү минь гуйлгачин болж, бада барьж явна гэнээ. Надад юутай гутамшиг. Үүнийг үтэр болиулсугай! Хэмээн зандарна.

Immediately he rode out of the palace and went to where his son was staying. When he saw Siddhartha, now a radiant buddha surrounded by hundreds of disciples, he was very impressed. They greeted each other lovingly. Then the King asked, "Is it true what I hear, that you beg for your food each morning?"

Тэр даруй Хаан мордож хүүгийн сууж буй газар луу жолоо заллаа. Хүү Сиддхарта нь олон зуун шавиар хүрээлүүлж туяа цацарсан Бурхан болон сууж буйг хараад хааны сэтгэл догдлов. Гүн хүндэтгэлтэй мэндэлсний хойно “Чамайг өглөө бүр бадар барьж цайлдаг хэмээн сонслоо. Үнэн үү?” гэж хааныг асуухад “Тиймээ. Ийн бадар барих нь манай тогтсон жаяг” гэж хариу өчив.

"Yes," was the answer, "this is true. It is our custom to beg."

At this the King became angrier than he was before. "Our custom?" he shouted. "You come from a long line of kings who never had to beg for anything in their lives. Our custom is to eat from silver and gold plates, not out of simple wooden bowls. What are you talking about, our custom?"

Үүнд Хаан уурладаггүйгээрээ уурлаж, “Манай жаяг гэнээ! Насандаа гуйлга гуйж үзээгүй эрхэм дээд хаадын удмын хүн бус уу чи. Манай ёс жаягаар бол нэг муу модон тагшаар биш алтан, мөнгөн аяга тавагнаас зооглож байх заяатай. Манай жаяг гэж чи юугаа донгосоод байна вэ?” гэж дуу хадаан хашгина.

The gentle answer came, "Father, you come from a long line of royal kings. This is true. But I come from a long line of teachers, the buddhas of the past. These teachers have always been very humble. They received their food from the people they met. When I say it is our custom to beg, I mean it is the custom of buddhas."

“Аав та дээд их хаадын үеэс улиран ирсэн удамтай нь үнэн. Харин би бол өнгөрсөн үеийн бурхад багш нараас улбаалсан удамтай билээ. Багштан нар голдуу даруу төвшин байдаг юм. Тэд өглөгийн эздийн өгснөөр хооллож явдаг. Манай ёс гэж байгаа маань бурхадын ёс жаягийг хэлж буй хэрэг” хэмээв.

Then he took hold of his father's hands and walked alone with him for a long while. He taught him the Noble Truths and the path leading to the end of all suffering. After listening to him for a long time the King said, "It is true, you are far more than just my son. As the holy man Asita predicted when you were just a baby, you have become a great teacher. I bow before you, O Buddha. Please accept me, who once wanted you to be king, as one of your disciples."

Бурхан багш Хаан эцгийн гараас хөтлөн хоёулахнаа нэлээд алхах зуур Хутагтын Дөрвөн үнэн хийгээд зовлонгоос гэтэлгэх замын тухай эцэгтээ ном айлдав. Хаан эцэг нь хүүгээсээ удтал авшиг хүртээд, ийн өгүүлрүүн: “Чи үнэхээр зөвхөн миний хүү төдийгүйгээр зогсохгүй болжээ. Нялх ахуй цагт чинь Асита аршийн хэлснээр чи нэгэнт агуу их багштан болжээ. Бурхан багш минь ээ, би таны өмнө алга хавсран наминчилж мөргөмү. Хаан орноо залгамжлуулан суулгахыг хичээж байсан эцэг намайгаа шавь болгон соёрх” хэмээв.

Soon afterwards Buddha's wife Yasodhara, his son Rahula, the aunt who brought him up and many others from the palace also asked to become his followers. "We were so unhappy when you rode away from us many years ago," they told him. "But now you have brought us so much happiness and peace of mind with your teachings of the truth. We are glad that you left us and have returned as a buddha."

Тэр цагаас хойш удалгүй гэргий асан Ясодара, хүү Рахула, түүнийг торниулж өсгөсөн нагац эгч, дэргэдийнхэн цөмөрөө Бурхан багшид шавь орцгоов. “Таныг явж одоход бид юутай их харамссан гэж та санана. Эдүгээ та үнэний тухай ном айлдвараар бидэнд аз жаргал, сэтгэлийн их амарлил авчирлаа. Та яваад Бурхан болоод буцаж ирсэнд тань туйлгүй их баяртай байна” хэмээн өгүүлэлдэнэ.!!!

English-Mongolian side-by-side PDF & English MP3

posted with permission by the author, Johnathan Landaw

Next Chapter: 27. The Tale of the Tree Spirit
Click here for other chapters

Saturday, July 28, 2012

25. The Power of Love

from "Prince Siddhartha:
The Story of Buddha"
by Jonathan Landaw
Aгь Сиддхарта буюу
Буддагийн цадиг
Орчуулсан Б. Дамдин
English-Mongolian side-by-side PDF & English MP3

25. The Power of Love

Buddha never forgot the promise he had made to King Bimbisara to return and give him teachings. Now when the time was right, he journeyed to Rajagriha. Outside this royal city was a hill called Vultures Peak, and Buddha and his disciples went and stayed there.

25. Энэрхүйн хүч

Эргэж ирж Бимбисара хаанд ном айлдана хэмээн амласнаа Бурхан багш огт марталгүй явжээ. Нэгэнт цаг болсон тул Бурхан багш шавь нартайгаа Ражагриха балгасыг зорьж хааны хотын захад Тасын Оргил нэрт ууланд буудаллав.

King Bimbisara often went to Vultures Peak to hear the words of Buddha. The people of the city went also, and soon the number of Buddha's followers grew very large. After some time, the King and several other rich people gave Buddha and his followers parks where everyone could stay and listen to his teachings in comfort.

Бимбисара хаан Бурхан багшийн айлдварыг сонсохоор Тасын Оргил руу байнга очих бөгөөд хотынхон ч тийшээ хошуурч, Бурхан багшийг бишрэгч нар тоо томшгүй олшров. Түүнээс хойш удалгүй Хаан хийгээд хэсэг баяцуул, хүмүүс хуран, ном сургаал тухлан сонсч байх цэцэрлэгт хүрээлэнг Бурхан багш, түүний шавь нарт таслан олгов.

Buddha's cousin, Devadatta, became very jealous. "He has so many people following him," he thought, "and everyone shows him so much respect. I am as great as he is, but they all ignore me. I must destroy him!"

Бурхан багшийн үеэл Девадатта хорсч атаарахан, “Бурхан багшийг олон хүн биширч хүндэлж байна. Би түүнээс юугаараа дутах юм, адилхан дээдсийн хүрээний хүн. Гэтэл намайг эс тооно. Би түүнийг хөнөөсүгэй” хэмээн унтууцна.

He knew that he would need help in killing the Buddha, so he went to King Bimbisara's son. "Don't you want to be king?" he asked. "Why should your father have all the wealth and power? Come, if you help me kill the Buddha, I shall help you kill your father. Then you can become king in his place."

Бурхан багшийг егүүтгэхэд өөр хүний хамжаа хэрэгтэй гээд Бимбисара хааны хүү дээр очоод “Чи хаан сэнтийд суухыг хүсэхгүй байна гэж үү? Яагаад аав чинь бүх эд баялаг, эрх мэдлийг атгаж байдаг юм бэ? Бурхан багшийг хөнөөхөд чи надад туслалцвал эцгийгээ егүүтгэхэд чинь би чамд хамжилцсугай. Тэгээд чи эцгийнхээ оронд Хаан ширээнд залрах болно” хэмээн ятгаж байв.

The King's son listened to these wicked words and agreed. Then the two of them tried many ways to murder the Buddha. One day, while Buddha was sitting in meditation near Vultures Peak, they rolled a very large boulder down the hill towards him. But just before it was going to crush him, the rock split in half, leaving Buddha unharmed.

Бимбисара хааны хүү энэ нүгэлт ятгалгыг сонсоод зөвшөөрчээ. Тэр хоёр Бурхан багшийг тонилгох олон арга сүвэгчлэв. Нэг өдөр Тасын Суудал Оргилын бэлд бясалгалд сууж байхуйд тэр хоёр бул хад чулуу дээрээс нь өнхрүүлжээ. Тэр хад Бурхан багшийг дарж унахын өмнөхөн бяц үсрэн хоёр хэсэг бутраад, Бурхан багш гэмтэлгүй эсэн мэнд гарлаа.

Another time, Buddha was walking through the city with several of his closest disciples. The two men knew he was coming and were ready. They had bought an elephant and had given it lots of liquor to drink. When it was quite drunk, they beat it with sticks until it was crazed with anger. Then they released it in the direction of the Buddha, hoping the elephant would trample him to death.

Түүнээс хойш бас нэгэн удаа Бурхан багш хоёр шадар шавийнхаа хамт хотын гудамжаар явж байхыг нөгөө хоёр хараад нэгэн заан худалдан авч дарс уулган согтоогоод, саваагаар балбаж галзууртал нь уурлуулж Бурхан багшийг няц гишгүүлэхээр тэр зүг тавьж хөөжээ.

When the disciples saw the enraged elephant charging towards them, they ran away in fear. All except Ananda, Buddha's closest companion, who stayed by his teacher's side, holding on to Buddha's robe.

Buddha saw the elephant coming and, instead of being frightened or angry, felt great love and pity for the poor beast. Even though the elephant was drunk and crazed, it felt the power of Buddha's love. It stopped charging, walked over to the Buddha meekly, and bowed down its large head at the awakened one's feet.

Догширсон заан эрчээрээ айсуйг харсан шавь нар сандран мэгдэн бутарч зугтахуйд Бурхан багшийн гарын шавь Ананд багшийнхаа орхимжноос атган ганцаараа үлдэв. Заан айсуйг харсан Бурхан багш айж бачимдалгүй харин хөөрхий зааныг нигүүлсэх их сэтгэл төрөв. Согтож догширсон ч атугай тэр заанд Бурхан багшийн энэрэл нигүүлсэхүйн сэтгэл хүрч тусан, заан довтлон дайрахаа зогсож Бурхан багшийн дээгүүр болгоомжтой алхаж гараад эргэж данхар том толгойгоороо туулсан Бурханы өлмий дор мэхийв.

Buddha patted the elephant gently and turned and said to Ananda, "The only way to destroy hatred is with love. Hatred cannot be defeated with more hatred. This is a very important lesson to learn."

Бурхан багш зааныг зөөлөн илбэж таалаад Анандад хандаж өгүүлрүүн: “Мунхаг хилэнг гагцхүү хайр энэрлээр дарна. Уурыг хэзээд ч уураар дарахгүй. Энэ бол заавал мэдүүштэй эрхэм сургамж шүү” хэмээн айлдав.

English-Mongolian side-by-side PDF & English MP3

posted with permission by the author, Johnathan Landaw

Next Chapter: 26. The Return
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Saturday, July 21, 2012

24. Kindness to Animals

from "Prince Siddhartha:
The Story of Buddha"
by Jonathan Landaw
Aгь Сиддхарта буюу
Буддагийн цадиг
Орчуулсан Б. Дамдин
English-Mongolian side-by-side PDF & English MP3

24. Kindness to Animals

In those days it was common in India for people to kill animals as a sacrifice, or offering, to their gods. This was supposed to make the gods happy. Then the gods would give the people what they prayed for, such as wealth, or rain for their crops.

24. Амьтныг энэрэхүй

Тэр цагт Жагарын орноо амьтан нядалж хойлго хийн тэнгэр нарт тахил үйлдэх зан үйл түгээмэл байжээ. Чингэснээрээ тэнгэрийг баясгана хэмээн итгэж хүмүүс эд баялаг, тариалангийн хур юу хүсэж залбирсныг нь гүйцэлдүүлдэг гэж үздэг ажээ.

Buddha saw that this custom was cruel and mistaken. As he did with the wounded swan when he was still a young boy, Buddha tried to protect the life and relieve the suffering of all beings, animal and human alike. He not only wished to save the sheep and cows and other animals from being sacrificed, but he wished to protect the people who wanted to kill these poor animals. He knew that those who sacrificed animals were actually creating the cause for their own future suffering. Buddha taught, "It is not right to make another unhappy so that you can be happy. Everyone wants to remain alive just as you do. Therefore, if you sacrifice an animal, you are just being selfish. And I have said again and again that a selfish person finds nothing but unhappiness in life."

Бурхан багш энэ заншлыг энэрэнгүй бус, ташаа зүйл гэж үздэг байв. Балчир хүүхэд ахуй цагтаа шархтай хунг хэрхэн энэрч байсан лугаа нэгэн адил амьтны амь аварч, хүн адгуус алинийг боловч зовлонгоос ангижруулахыг туйлаас хүсч байв. Тэрбээр хонь үхэр зэрэг мал адгуусыг нядлуулахгүй байхыг хичээгээд зогсоогүй, эдгээр хөөрхий зовлонт адгуусыг муулж байгаа нядлагч нарыг ч аврах хүсэлтэй байв. Яргачид хожмын зовлон хураах шалтгааныг өөрсдөө бүрдүүлж буйг Бурхан багш илт үзэж байжээ. “Өөрийн жаргалыг бодож бусдын жаргалыг хөнөөх нь ёс бус. Бүгд л өөр шиг чинь эсэн мэнд явахыг хичээнэ. Иймээс амьтны амь хөнөөгч хүн өөрөө туйлын аминч гэдгээ харуулж буй хэрэг. Иймд аминч бэртэгчингүүд амьдралдаа зовлон гамшигаас өөр юу ч хожихгүй гэдгийг би байнга сануулж байдаг.”

Many of the people who heard these words of wisdom saw that they were true. Immediately they gave up their custom of sacrificing animals. In this way a great deal of unhappiness was brought to an end.

Энэ онч мэргэн сургаал юутай үнэн болохыг сонссон олон хүн мэдээд тэр даруй амьтан нядалж тахил өргөх заншлаа орхиж байв. Энэ мэтчилэн үлэмж их зовлонг арилгаж байлаа.

English-Mongolian side-by-side PDF & English MP3

posted with permission by the author, Johnathan Landaw

Next Chapter: 25. The Power of Love
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Saturday, July 14, 2012

23. Words of Praise

from "Prince Siddhartha:
The Story of Buddha"
by Jonathan Landaw
Aгь Сиддхарта буюу
Буддагийн цадиг
Орчуулсан Б. Дамдин
English-Mongolian side-by-side PDF & English MP3

23. Words of Praise

Soon Buddha had a great number of followers, or disciples, who followed him from place to place. One day one of them came up to him and said, "O Blessed One, you are certainly the greatest of all teachers who ever lived!"

23. Магтаал үгс

Төдөлгүй Бурхан багш явсан газар бүрт нь дагалдан явдаг бишрэгч шавь олонтой болжээ. Нэг өдөр нэгэн шавь нь: “Гэгээнтэн багш аа, хамаг багш нараас агуу их нь та яахын аргагүй мөн” хэмээжээ.

Buddha was not flattered by this praise.. Instead he asked the disciple, "Tell me, have you met all the great teachers who have appeared in the past?"

Бурхан багш энэ үгэнд хөөрсөнгүй, харин ч шавиасаа “Чи урьд өмнө байсан агуу их багш нартай нүүр учран золгож явсан хэрэг үү?” гэж асуухад, тэрбээр “Үгүй л дээ” гэж хариулав.

"No, of course not," he answered.

"And do you know all the teachers who are alive now or will be born in the future?"

"No, I do not," he answered again.

And so the Buddha said, "Then it is foolish to say that I am the greatest of all teachers. You have no way of knowing if this is true or not."

“Эдүгээ сэрүүн тунгалаг байгаа хийгээд хойшид мэндлэх олон мэргэд багш нарыг мэдэж байна уу?” гэж асуухад “Үгүй, мэдэхгүй” гэж хариулав. Чингэхлээр Бурхан багш айлдсан нь “За тэгвэл намайг хамаг багш нараас хамгийн агуу их нь гэж байгаа чинь тэнэг л хэрэг. Чи энэ хэлснээ үнэн үү, худал уу гэдгийг мэдэхгүй байгаа”.

"But I only wanted to praise you because your teachings are so excellent and helpful," the disciple replied.

Шавь хариулсан нь “Таны ном сургаал үнэхээр гайхамшигтай, тустай учраас танд магтаал үгээ өргөх гэсэн юм” хэмээв.

Then the Buddha said, "If you find my teachings helpful, the best thing to do is practice them. Do not waste your energy praising me. The only reason I have come into the world is to teach others. If you want to please me, follow the teachings. This will please me much more than praise."

Бурхан багш өгүүлрүүн:”Миний номыг ачтай тустай чухаг дээд гэж байгаа бол дага! Намайг хоосон магтаж цагаа бүү үр! Энэ дэлхийд миний ирсэн цорын ганц зорилго бол бусдад ном номлох явдал. Намайг баярлуулъя гэж байгаа бол миний номыг даган мөрдөж яв. Магтахаас илүү энэ л намайг баярлуулна” хэмээн айлдав.

At another time Buddha asked a disciple, "If you want to buy some precious gold, will you pay for it without testing it first?"

"No, of course not," was the answer. "It might be fake, and then I would be wasting my money."

Бас нэгэн удаа Бурхан багш “Чи шижир алт худалдаж авах болбол эхлээд сорьж үзэлгүй үнийг нь тушаах уу?” гэж нэгэн шавиасаа асуухад, шавь нь “Яалаа гэж, хольцтой байвал хайран мөнгөө алдах болно шүү дээ” гэжээ.

"It is exactly the same way with my teachings," Buddha replied. "You should never accept what I say as true simply because I have said it. Rather, you should test the teachings yourself to see if they are true or not. If you find that they are true and helpful, then practice them. But do not do so merely out of respect for me."

“За тэгвэл миний номд яг л үүн лүүгээ адил ханд. Зөвхөн намайг хэлж сургасан юм гэдгээр хэзээ ч хүлээж авч болохгүй. Зөв үү, буруу юу гэдгийг эхлээд өөрөө тунгаа. Үнэн агаад тустай бол сая дага. Намайг хүндэлж байгаа нь энэ гээд дагаж болохгүй.

"Also, do not criticize the teachings of others and say they are no good. There are many other great teachers in the world and they all have their own way of helping people. So do not insult any of them. This is not your business. Your only business is to find happiness and help others find it, too."

Бас тэгээд бусдын ном сургаалийг доршааж бүү буруутга. Энэ дэлхийд агуу их багш тоолшгүй олон бөгөөд тэд бүгд хүнд тус болох өөр өөрийн арга замтай. Нэг ч хүнийг бүү гутаан доромжлогтун! Энэ бол чиний хийх зүйл биш. Чиний хийх ёстой зүйл бол өөрөө аз жаргалыг олоод, бусад хүнд түүнийг олоход нь тус болж яв!” гэж Бурхан багш айлджээ.

In such ways, then, Buddha taught his followers to think for themselves, to be kind to others and to respect everyone.

Ингэж бусдыг хайрлаж хүндэлж бай хэмээн Бурхан багш сүсэгтэн олон шавьдаа номлосон түүхтэй.

English-Mongolian side-by-side PDF & English MP3

posted with permission by the author, Johnathan Landaw

Next Chapter: 24. Kindness to Animals
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