The Many Voices, a Note from Jon Joseph Roshi

by Jon Joseph Roshi

Jon has allowed me to repost his commentary on the koan "Little Jade." 

I will attest that the monsoon has finally let up. Thank you, Jon.

Nora Reza

A treasury official retired and came home to Sichuan where he sought out Wuzu to learn about Zen. Wuzu said, "When you were young, did you read a poem which went something like:

 

“She calls to her maid,

‘Little Jade!’

not because she wants something

but just so her lover will hear her voice."

 

The official said, "Yes, I read it."

Wuzu said, "That is very near to Zen."

   ~ PZI Miscellaneous Koans; Entangling Vines, Case 98, Notes

 

This is too rich a story-koan to leave its many parts unvisited, so I would like to sit with it again this week. The above exchange is deeply touching for me: a mistress of the house is calling to her lover through her maid, Little Jade. It is very near to Zen, says the teacher Wuzu. I have a warm memory of this koan, when a few years ago, at St Dorothy’s Rest, a moldering century-old building deep in a redwood forest, we were holding a week-long retreat. I walked into the kitchen to help with cooking, and found my retreat roommate, a former Jesuit novitiate, rooting and clanging through the industrial pots. He was calling out, “Little Jade! Little Jade! Where are you, Little Jade?” At that retreat, unbidden, he gave me a pair of new white socks, which I still have, though they now have holes in the toes.

 

It was all the more unsettling and heart rending, then, to read my Little-Jade friend’s recent blog posts on revisiting his first major love encounter as a gay man. What he thought was a friendship of growing mutual love and respect, turned out to be forced sex and rape, a pattern of emotional abuse that lasted for a quarter century. “I can find no silver lining in the story of my abusive relationship with B, but even if there were one, the relationship was so muddy that I don’t know where to begin to look,” begins his blog.

 

So how to resolve, for him, the many decades-long pain that recently revisited him? “It is my ghost,” he wrote me from Dharamshala, in India, where he now lives. An acquaintance of his and follower of the same psychic-spiritual school from those days, wrote that she herself was able to put her shadow behind her by “obliterating the traces of her parents’ negative influence" in a daily ritual of stamping out her family’s memories. She suggested my Little-Jade friend try the same. “Only time can judge its effectiveness,” my friend writes sardonically.

 

Last night I checked in with him via WhatsApp. McLeod Ganj, like all of India, is under stay-at-home orders; the dark downpour of the monsoon has not let up for weeks. “How are you doing?” I asked my Little-Jade friend, who is alone in his small apartment all day long. We talked about the dark nature of his posts, and laughed about Little Jade in the kitchen years ago. Despite the need, he felt, to write of his experience, he does know that “the Little Jade poem has been written more than once,” and that “it comes in more than one voice.” The variations of the Little Jade poem have allowed him to fall into some deeply satisfying love relationships in his life, he says. “I now write my own Little-Jade poem.”  I sent him Tony Hoagland’s piece, A Color of the Sky, one of my favorites (fragment below):

 

Last night I dreamed of X again.

like a stain on my subconscious sheets.

Years ago she penetrated me

but though I scrubbed and scrubbed and scrubbed,

I never got her out,

but now I’m glad.

 

I thought was an end turned out to be a middle.

I thought was a brick wall turned out to be a tunnel.

What I thought was an injustice

turned out to be a color of the sky.

 

Perhaps the rain will let up soon. That would be very near to Zen.

___________________________

P. S. Here are two links to the the writing Jon refers to: 

This Victim Refuses Silence

A Very Personal Question: Can I Forgive Bob Hoffman?

Ignatius’s "Discernment of Spirits" as Emotional Intelligence

McLeod Ganj, July 20, 2020

In a cave in northern Spain between 1522 and 1524, Ignatius of Loyola had a series of spiritual experiences that changed his life as well as created a spiritual revolution. As a direct result of his mystical awakening, he, along with 7 of his “companions,” went on to found the Society of Jesus. One of these men, Francis Xavier, came to India in 1542. His body is still venerated to this day in the basilica in Goa that bears his name.

If one thing stands out about the early exploits of the Jesuits, it is their decisive action which they attributed to following the plan that God had for them. To uncover God’s Will they used a spiritual technique that Ignatius developed in his retreat at Manresa: “The Discernment of Spirits.” 

Now that I’ve paid my respects to Father Ignatius, let me look at the actual process of what he called “The Discernment”  to see if there is a way for someone who does not hold to the religious tenets of Christianity to use his methodology--yes, even a person with a more rational mind set to access more information about his or her decision making process to come to a workable decision about a course of action. I suggest that using the methodology of Ignatius might allow us to listen to our deepest emotions without allowing them to hijack our decision making process.

Ignatius lays out two sets of 14 “rules” for making a choice. I have tried to remain faithful to the spirit of Ignatius while simplifying them. I’ve also bypassed Ignatius’s insistence on conformity with the teaching authority of the Roman Catholic Church.

Ignatius invites us to weigh what he calls “Consolation” and “Desolation” regarding a specific course of action over a period of time. Ignatius believed that the forces of good and evil are at war inside you. They try to sway you. Our job in prayer is to observe the battle, to sort out the emotions and eventually to allow the correct decision to emerge.

I’ve used the word emotions here, and I think that discerning what our deepest emotions are telling us might be a useful way to look at what Ignatius calls “spirits.” Consolation indicates a feeling of peace and contentment, while desolation points to upset, even revulsion, perhaps even the feelings we might normally associate with depression. When we feel at peace, “consoled,” we are aware that we are on the right path, but when we feel uneasy, we sense that we are treading a path that leads to uncertainty or even harm, emotional or physical. 

However, our past experience has educated us, colored our emotions and conditioned us to behave in a certain way. We are aware of some of this conditioning but a great deal remains unconscious. A note of caution here: we are not engaging on a course of psychotherapy, and while it may be useful to uncover and deal with the emotional undercurrents of our past, I think that in ordinary circumstances, weighing what our emotions tell us about a course of action does not require this level of analysis. 

Allowing our deep emotional responses to inform our decision does however require a kind of detachment. And in order for this process to unfold, Ignatius recommends that we not jump into a major decision impulsively. Rather he would like us to weigh what I’m going to call our inner movements. Allowing our deepest emotional instincts to have a voice in our decision making, might be closer to what’s called in modern psychology “emotional intelligence.”

Let me give an example. Let’s suppose that I have a friend with whom I’m deeply in love. I think we can all agree that love is an extremely powerful emotion, one that can dictate our actions in both positive and negative ways. My friend tells me that he has to move to another city for a long period and that our relationship will have to endure that separation. This seems at first to be a circumstance beyond my personal control.

But suddenly the thought crosses my mind: I will just follow him or her. The motivation is love. What could possibly go wrong? Lots. But there’s also the possibility that the move might also open the gate to new rich experiences and a wonderful new side to our relationship.

So now let’s set aside some thoughtful time to “discern the spirits,” to weigh the emotional impulses that are driving the decision and see if we can sort them out. A lot of people would counsel “weighing the pro’s and con’s.” The process might include making lists with the both positive and negative consequences: shifting house, disruption of our normal daily routine, work and financial realities, readjusting close personal ties. Of course, make a list. Evaluate each possibility.

But Ignatius would, I think, ask us to take another step. Let’s say for the sake of the example, that most of the practical issues could be easily resolved, that the actual shifting were possible, that money would not be an issue, that family and friends support the decision, but we are still undecided. He would ask us to take the decision to prayer and seek a deeper answer. 

What might this look like, even for a non-religious person, who would like to explore the possibilities of the move in a deeper way? First we would formulate the proposition: “I will move to another city to be with this person I am in love with.” And then with our mind as quiet as possible, we allow the feelings and emotions to arise, without judging them. I cannot predict what might happen in an individual case, but let’s just take an obvious one: The overwhelming emotion is to simply pick up and move. But that’s followed by what seems to be an equally overwhelming fear that things might go wrong, that the added strain would distort my relationship and my friend would reject me. It’s possible. 

A series of emotions arise, and they are a jumble. But somehow, if we are able to neither reject or push them away, over a period of time, they begin to sort themselves, and the picture becomes more clear. Perhaps we decide to move, or perhaps we decide to stay, but in either case, it comes with much stronger determination that we have tapped a deep source of inner strength to follow through and take whatever steps are required to fulfill our plan.

I think that Father Ignatius would be pleased that his inspiration allowed us to open up new possibilities in our own life even if dismayed that we have decided to remain agnostic with regard to his theological claims.

The Beginnings of a Christian-Zen Bibliography

Abe, Masao, "Emptiness Is Suchness" in The Buddha Eye, edited by Frederick Franck. NY: Crossroad, 1982

Abe, Masao, Zen and Western Thought. Honolulu, University of Hawaii Press, 1985

Abe, Masao, "John Cobb's Beyond Dialogue" in The Eastern Buddhist, Vol. XVIII, No. 1, Spring 1985

Aquinas, St. Thomas, On Being and Essence. Toronto, Canada, The Pontifical Institute of Medieval Studies, 1949 (out of print)

Aquinas on Being and Essence: A Translation and Interpretation, Joseph Bobik and St. Thomas Aquinas, May 31, 2016

Carlo, William E., The Ultimate Reducibility of Essence to Existence in Existential Metaphysics. The Hague: Nijhoff, 1966

Clarke, W. Norris, "What Cannot Be Said in St. Thomas' Essence-Existence Doctrine" in The New Scholasticism. Baltimore: American Catholic Philosophical Association, 1974

Cobb, John B., Jr. John B. Cobb, Beyond Dialogue - Toward a Mutual Transformation of Christianity and Buddhism. Jul 30, 1998

Cook, Francis H., "The Second Buddhist Christian Theological Encounter: A Report" in The Eastern Buddhist, Vol. XIX, No. 1, Spring 1986

de Finance, Joseph, Etre et Agir. Paris, Beauchesne et ses fils, éditeurs, 1945

de Mello, Anthony, Sadhana: A Way to God. St. Louis, MO: The Institute of Jesuit Sources, 1978

Dumoulin, Heinrich, Christianity Meets Buddhism. La Salle, IL: Open Court, 1974

Eusden, John Dykstra, Zen and Christian: The Journey Between. NY: Crossroad, 1981

Fabro, Cornelio, La Nozione Metafisica di Partecipazione. Torino: Società editrice internationale, 1950

Fields, Rick, How the Swans Came to the Lake. Boulder, CO: Shambhala, 1981

Gardeil, le Pilre A., La structure de l'ame et L'expérience Mystique. Paris: Librairie Victor Lecoffre, 1927

Gardet, Louis and Olivier Lacombe, L'expérience du soi. Paris, Desclée de Brouwer, 1981(only the Italian version in print)

Gardet, Louis, Etudes de philosophie et de Mystique comparées. Paris: Librairie philosophique J. Vrin, 1972 (out of print)

Gilkey, Langdon, "Abe Masao's Zen and Western Thought" in The Eastern Buddhist, Vol. XIX, No. 2, Autumn 1986

Gilson, Etienne, Being and Some Philosophers. Toronto, Canada: Pontifical Institute of Medieval Studies, 1949

Graham, Dom Aelred, Zen Catholicism. HBJ, 1963

Habito, Ruben L.F., Living Zen, Loving God. Wisdom Publications, 2004

Heisig, James, "East-West Dialogue: Sunyata and Kenosis" in Spirituality Today, Vol. 39, No. 2, Summer 1987 and Vol. 39, No. 3, Autumn 1987

Izutsu, Toshihiko, Toward a Philosophy of Zen Buddhism. Shambala, 2001

John of the Cross, Ascent of Mount Carmel. Translated and edited by E. Allison Peers. Garden City, NY: Image Books, 1958; reissued Dover, ,2008

Johnson, William, Christian Zen: A Way of Meditation. NY: Harper Row, 1981 (out of print)

Johnson, William, The Still Point, Reflections on Zen and Christian Mysticism. NY:Fordham University Press, 1970 (difficult to find)

Kadowaki, J.K., Zen and the Bible. NY: Routledge & Kegan, 1980

Kadowaki, Kakichi, "Ways of Knowing: A Buddhist-Thomist Dialogue" in International Philosophical Quarterly, Vol. VI, No. 4, Dec. 1966

Kalinowski, Jerzy and Stefan Swiezawski, La philosophie à l'heure du Concile. Paris: Société d'Editions Internationales, 1965; Press IPC, 2014

Kishi, Rev. Augustin Hideshi, Spiritual Consciousness in Zen from a Thomistic Theological Point of View. Nishinomiya-shi, Japan: Catholic Bishop's House of Osaka, 1966. PDF available from Merton Center Digital Collections.

Lassalle, H.M. Enomiya, Zen Meditation for Christians. LaSalle, IL: Open Court, 1974 (out of print)

Lassalle, H.M. Enomiya, The Practice of Zen Meditation, Thorsons, 1990

Maritain, Jacques, "Lettre sur la philosophie a l'heure du concile" in Approches Sans Entraves. Paris: Fayard, 1973 (out of print)

Maritain, Jacques, Bergsonian Philosophy and Thomism. NY: New York Philosophical Library, 1955; University of Notre Dame Press, 2007

Maritain, Jacques, Existence and the Existent. Garden City, NY: Image Books, 1948; Paulist Press, 2015

Maritain, Jacques, Notebooks. Albany, NY: Magi Books, Inc., 1984

Maritain, Jacques, The Peasant of the Garonne. NY: Holt, Rinehart and Winston, 1968

Merton, Thomas, Zen and the Birds of Appetite. New Directions Paperback 1968; 2010

Nishitani, Keiji, Religion and Nothingness. Berkeley, CA: University of California Press, 1982; 1983

O'Hanlon, Daniel, "Zen and the Spiritual Exercises: A Dialogue Between Faiths" in Theological Studies, Vol. 39, No. 4, Dec. 1978.

Senko, W., "Un traité inconnu 'De esse et essentia'" in Archives d'histoire doctrinale et litteraire du moyen âge, 27. Paris: Libraire Philosophique J. Vrin, 1961 (not in print)

Shizuteru, Ueda, ""Nothingness" in Meister Eckhart and Zen Buddhism" in The Buddha Eye, edited by Frederick Franck. NY: Crossroad, 1982; World Wisdom PDF

Spae, Joseph J., Buddhist-Christian Empathy. Chicago: The Chicago Institute of Theology and Culture, 1980

Suzuki, Daisetz Teitaro, "Self the Unattainable" in The Buddha Eye, edited by Frederick Franck. NY: Crossroad, 1982. University Press, 2015

Suzuki, Daisetz Teitaro, "The Buddhist Conception of Reality" in The Buddha Eye, edited by Frederick Franck. NY: Crossroad, 1982; Selected Works of D.T. Suzuki, Volume I: Zen, University of California Press, 2020

Suzuki, Daisetz Teitaro, "What Is the "I"?" in The Buddha Eye, edited by Frederick Franck. NY: Crossroad, 1982

Suzuki, Daisetz Teitaro, An Introduction to Zen Buddhism. London: Arrow Books Ltd, 1959; Mass Market Paperback, 1964

Waidenfels, Hans, Absolute Nothingness: Foundations for a Buddhist-Christian Dialogue (Studies in Japanese Philosophy) Nanzan Studies in Religion and Culture, 1980; Chisokudō Publications, 2020

Yamaguchi, Minoru, The intuition of Zen and Bergson: Comparative intellectual approach to Zen, reason of divergences between East and West. Herder Agency. Enderle Bookstore, 1969

Nanso no Ho practice or “soft-ointment meditation”

Nanso No Ho, or “soft-ointment meditation,” is a 'naikan' (transformation) practice originally taught by Zen master Hakuin Zenji (1689-1768) as he describes it in Yasen Kanna [translation by Norman Waddell]

"Imagine that a lump of soft butter, pure in color and fragrance and the size and shape of a duck egg, is suddenly placed on the top of your head. As it begins to slowly melt, it imparts an exquisite sensation, moistening and saturating your head within and without. It continues to ooze down, moistening your shoulders, elbows, and chest; permeating lungs, diaphragm, liver, stomach, and bowels; moving down the spine through the hips, pelvis, and buttocks. At that point, all the congestions that have accumulated within the five organs and six viscera, all the aches and pains in the abdomen and other affected parts, will follow the heart as it sinks downward into the lower body. As it does, you will distinctly hear a sound like that of water trickling from a higher to a lower place. It will move lower down through the lower body, suffusing the legs with beneficial warmth, until it reaches the soles of the feet, where it stops.

"The student should then repeat the contemplation. As his vital energy flows downward, it gradually fills the lower region of the body, suffusing it with penetrating warmth, making him feel as if he were sitting up to his navel in a hot bath filled with a decoction of rare and fragrant medicinal herbs that have been gathered and infused by a skilled physician.

"Inasmuch as all things are created by the mind, when you engage in this contemplation, the nose will actually smell the marvelous scent of pure, soft butter; your body will feel the exquisite sensation of its melting touch. Your body and mind will be in perfect peace and harmony. You will feel better and enjoy greater health than you did as a youth of twenty or thirty. At this time, all the undesirable accumulations in your vital organs and viscera will melt away. Stomach and bowels will function perfectly. Before you know it, your skin will glow with health.

"If you continue to practice the contemplation with diligence, there is no illness that cannot be cured, no virtue that cannot be acquired, no level of sage hood that cannot be reached, no religious practice that cannot be mastered. Whether such results appear swiftly or slowly depends only upon how scrupulously you apply yourself."

བྱང་ཆུབ་ཆོས་ཀྱི་གསུང།, The Blue Cliff Record, Cases 1, 2, 3, and 4 in Tibetan

                                                      བྱང་ཆུབ་ཆོས་ཀྱི་གསུང།

སྐབས་དང་པོ།

                                                                  ཟབ་པ་དང་རྒྱ་ཆེའི་རྣམ་གཞག།

དུ་བའི་རྟགས་ལ་བརྟེན་ནས་ལ་ཕར་རི་ལ་མེ་ཡོད་པ་དང་།    བ་གླང་རྭ་ཕྱོགས་གཅིག་མཐོང་ན་ཕྱོགས་གཞན་ཡོད་པ་དང་། ཟུར་གསུམ་ཡོད་པ་རྟོགས་པའི་དུས་ན་ཟུར་གཅིག་ཡོད་པ་རྟོགས་ནུས།

བཏེགས་པའི་ནུས་པ་ལ་བརྟན་ནི་དངོས་པོ་དེའི་ཡང་ལྗིད་སོགས་རྟོགས་ཐུབ།རྒྱུ་མཚན་ལྡན་པའི་རིག་པའི་ལམ་ནས་གཏན་ལ་ཕབས་པ་འདི་གོས་ཧྲོལ་པོ་གྱོན་པའི་གྲྭ་པ་དཀྱུས་མ་ཞིག་གི་ཉིན་རེའི་འཚོ་པའི་ཟ་འཐུང་ཡིན།     དེ་ནི་རྣམ་རྟོག་གི་རྦ་ལོང་འཁྲུག་ཞིང་སྐྱེ་འཆི་འཁོར་ལོ་འཁོར་པས་རྒྱུ་རྐྱེན་དུ་མ་ལས་གྲུབ་པའི་འདུ་བྱེད་ཀྱི་དངོས་པོ་འདི་དག་ནི་འགའ་འདུས་ཀྱི་ཕྱོགས་ཀུན་ཏུ་བསྐོར་པས།         མ་རིག་པ་སྤང་ཞིང་ཡང་དག་པའི་་གནས་ལུགས་ལ་བརྩོན།   དེ་ཕྱོགས་མཚུངས་དྲི་བ་ཞིག་སུའི་ཚེ་སྲོག་དང་

སུའི་བྱ་སྤྱོད། དེ་ཕྱིར་གནས་ལུགས་ལ་དཔྱོད་པ་བཙུན་པ་Setcho’s རྨོངས་པའི་དྲྭ་བ་ནང་དུ་བཅུད།

གོང་མ་ཆེན་མོ་བཙུན་པ་བྱང་ཆུབ་ཆོས་ལ་དྲིས་པ། ཡང་དག་པའི་གནས་ལུགས་དང་བདེན་པའི་དོན་ཇི་ལྟར་ཡིན།   བཙུན་པ་བྱང་ཆུབ་ཆོས་ཀྱི་ལན་དུ་ཟབ་པ་དང་རྒྱ་ཆེ་ཉིད་ཡིན་དེ་ལས་ལྷག་པའི་གནས་ལུགས་མེད་གསུངས། གོང་མ་ཆེན་མོའི། ཁྱོད་སུ་ཡིན་ཞེས་དྲིས། བྱང་ཆུབ་ཆོས་ཀྱི། ང་སུ་ཡིན་མི་ཤེས་ཞེས་ལན་སྤྲད། གོང་མ་ཆེན་མོའི་གོ་བ་མ་ལོན།

བཙུན་པ་བྱང་ཆུབ་ཆོས་ཡང་རྩེ་གཙང་པོ་བརྒལ་ཏེ་GI རྒྱལ་ས་འབྱོར་པ་རེད།     

ཅུང་ཙམ་རྗེས་ལ་གོང་མ་ཆེན་མོ་ཞབས་ཕྱི་SHIKO བྱང་ཆུབ་ཆོས་བསྐོར་དྲིས་པ། SHIKO མི་རྗེ་རིན་པོ་ཆེ་ཁྱེད་ཀྱི་ཁོང་སུ་ཡིན་པ་མཁྱེན་ལགས་སམ་ཞུས་པས།  གོང་མ་ཆེན་མོའི་གསུངས་ལན་དུ།       ངའི་མི་ཤེས་སོ། ཡང་SHIKO ཞུས་པ་ཁོང་ནི་སངས་རྒྱས་དང་ཐུགས་དབྱེར་མེད་དུ་འདྲེས་པ་འཕགས་པ་སྤྱན་རས་གཟིགས་དབང་ཕྱུག་རེད་བཤད།

གོང་མ་ཆེན་མོ་འགྱོད་པ་རབ་ཏུ་སྐྱེས་ཏེ་ང་ག་རེ་བྱེས་པ་རེད། མྱུར་དུ་བང་མི་བཏང་ཏེ་བཙུན་པ་བྱང་ཆུབ་ཆོས་གདན་འདྲེན་ཞུས་ཞིག་ཞེས་བཀའ་ཕབས།

SHIKOགྱི་ཞུས་པ་མི་རྗེ་གོང་མ་རིན་པོ་ཆེ་ལགས།      བང་མི་བཏང་ཏེ་ཁོང་གདན་འདྲེན་ཞུས་མི་ཐུབ།          དེ་བཞིན་ཡུལ་མི་ཚང་མའི་ཞུས་ཀྱང་ཁོང་ཕྱིར་ལོགས་ཕེབས་མི་སྲིད།

ཚིགས་བཅད།

ཟབ་པ་རྒྱ་ཆེ་བདེན་པའི་གནས་ལུགས་ཡིན། །

རྣམ་འབྱེད་བློ་ཡི་བདག་ཉིད་ཇི་ལྟར་རྟོགས།

ཞེས་བཙུན་པ་བྱང་ཆུབ་ཆོས་ཀྱི་གསུངས་པའི་གོང་མ་ཆེ་མོ་ཁྱོད་སུ་ཞེས་དྲིས། ཁོང་གི་ལན།ང་སུ་ཡིན་མི་ཤེས་གསུངས།

དེ་མ་ཐག་ཏུ་ཁོང་ཁུམ་སེམ་མེར་ཡང་རྩེ་གཙང་པོ་ང་བརྒལ་ཏེ་ཕྱིན་སོང་།   ཚེར་ཤིང་སྐྱེས་ནི་ཚེར་མའི་སྡོང་བུ་ཇི་ལྟར་སྟོང་།  དེ་ཕྱོགས་མཚུངས་ས་གཞི་ཐོག་གི་འགྲོ་བ་མི་ཡོད་དོ་ཅོག་ཁོང་གི་རྗེས་སུ་ཕྱིན་ཀྱང་ཁོང་ཕྱིར་ཕེབས་མི་འོངས།       ཁྱོད་ཀྱི་ཁོང་གི་རྗེས་སུ་ལོ་ངོ་སྟོང་ཕྲག་དང་སྟོང་བཅུ་སོགས་ཕྱིར་ཕེབས་རྒྱུ་འདུན་པ་སྐྱེས་ཀྱང་རེ་བ་སྟོང་ཟད་དུ་གྱུར་པའི་འདུན་པ་བློ་ཐོང་ཞིག་ཞུས།  ས་གཞི་མཁའ་རླུང་གཙང་མའི་ཚད་ཅན་གྲུབ་པའི་བསྐོར་བ་རེས་མོས་བྱེད་ན་རྒྱབ། གཡན་གཡོན་མཐའ་བསྐོར་ཀུན་ཏུ་བལྟ་པའི་འདི་ནི་དམ་ཆོས་ཐོག་མར་དར་པའི་བྱེད་པོ་ཡིན།  དགེ་བའི་བཤེས་གཉེན་གྱི་གསུངས་པ་རེད་ཞེས།  ཁོང་རང་ཉིད་ཀྱི་རང་ཉིད་ལ་སྤྲད། ཁོང་འདིར་གདན་དྲོངས་ཤིག། ངའི་ཁོང་དགེ་སློང་དེའི་ཞབས་སེལ་ཆོག།

སྤྱི་ལོ་༢༠༡༩ཕྱི་ཟླ་༤ཚེས་༢༧སྔ་དྲོ་ཞི་བདེ་ཇ་ཁང་ནང་དུ་བྲིས།

ངོ་སྤྲོད།

ལྷ་ཡུལ་དང་གོ་ལ་ཆུང་ཆུང་རེད་ལ། ཉི་མ་དང་ཟླ་བ་སྐར་མ་ཚང་མ་ནུབ་ཞིང་སྐད་ཅིག་ཉིད་མུན་ནག་ཏུ་གྱུར།

རྒྱུག་བརྡུང་གི་ཚག་སྒྲ་ནི་ཆར་རླུང་དང་འབྲུག་སྒྲ་བཞིན་རེད། ཁྱེད་རང་གི་ད་དུ་གཞི་ཡི་ལམ་ཡང་དག་པའི་ཉམས་སུ་མ་བླངས། རྫོགས་པའི་སངས་རྒྱས་ཚང་མའི་ཡང་གནས་ལུགས་སོ་སོ་རྟོགས།   འདས་ཟིན་པའི་མེས་པོ་དམ་པའི་རྒྱུད་པ་ཆ་ཚང་རྟོགས་མི་ཐུབ།སྡེ་སྣོད་བསླབ་པའི་རིམ་པ་ཚང་མ་འདིར་བཤད་མི་ནུས། རིགས་ལམ་རྒོད་པའི་སློབ་ཕྲུག་ཚོའི་སོ་སོར་གཅེས་འཛིན་གྱི་བློ་ཐམས་ཅད་ལས་རྣམ་པར་རྒྱལ་མི་ནུས།

ཁྱེད་ཀྱི་རྟོགས་པ་མངོན་དུ་གྱུར་ན།་

དྲི་བ་ཡི་ལམ་ན་རྒྱས་པར་འགྲེལ་ཆོག་གམ།  ཚིག་གི་བཤད་པའི་སངས་རྒྱས། མི་གཙང་པའི་འདམ་དང་ཞག་ཐིགས་ཅན་ཆུ་རེད་ཞེས་འགྲེལ་ན།ZEN ཀྱི་རྗེས་འབྲང་ཚང་མ་ངོ་ཚ་པོ་ཞི་དྲགས་རེད། རྣལ་འབྱོར་པ་རྣམས་ཀྱི་ཡུན་རིང་པོ་ནི་གཉིས་འཛིན་གྱི་རྭ་བ་ལས་འདས་པའི་ཚིག་གི་མཐའ་ལས་འདས།

ལས་དང་པོའི་དཀྱུས་མའི་ཐབས་ལམ་གྱི་སྒོ་ནས་ངེས་པར་བརྟགས་ཤིང་དཔྱད་པའི་ལམ་ནསགནས་ལུགས་དེ་རྟོགས་དགོས།

སྐབས་གཉིས་པ།

CHAO-CHAO དགེ་རྒན་ཅོར་ཅོར་གྱི་ཚོགས་མང་ལ་གསུངས་པ་རེད། ཐེག་ཆེན་ལམ་དེ་དཀའ་ལས་ཁག་པོ་མ་རེད། སྤོང་ལེན་གཉིས་ལ་འདས་དགོས།         དེ་བཞིན་དུ་ཚིག་གི་བརྗོད་པ་ནི་སྤང་བླང་རེད། གཉིས་འཛིན་གྱི་བློ་འདས་པ་དེ་སངས་རྒྱས་ཀྱི་གོ་འཕངས་རེད། ང་ལ་མཚོན་ན་སངས་རྒྱས་གོ་འཕངས་ཐོབ་མེད། ད་དུང་ཡུལ་ལ་ཡོད་མེད་ཀྱི་འཛིན་སྟངས་ཡོད།

དེ་མ་ཐག་ཏུ་སློབ་ཕྲུག་ཞིག་ཁྱེད་རང་གི་སངས་རྒྱས་ཀྱི་གོ་འཕངས་ཞེན་པ་ཅི་ཕྱིར་མ་སྐྱེས་སམ། དགེ་རྒན་CHOA་CHOA]ཅོར་ཅོར་གྱི་ལན་དུ། ངའི་ཀྱང་ཧ་མི་གོ། སློབ་ཕྲུག་གི་སྨྲས། དགེ་རྒན་ལགས་ཁྱོད་རང་མི་ཤེས་ན་ཡང་རྒྱུ་མཚན་ཅི་ཕྱིར་ཁྱོད་རང་གི་སངས་རྒྱས་གོ་འཕངས་ལ་མི་ཞེན་པར་མི་རུང་བཤད་དམ། དགེ་རྒན་གྱི་ལན་དུ།དྲི་བ་དེ་ཙམ་འགྲེགས་སོང་། མགོ་སྒུར་དེ་ཕྱི་ལོག་སོང་བཤད།

སྐབས་གསུམ་པ།

དགེ་པའི་བཤེས་གཉེན་ཆེན་མོ་[MA]སྐུ་ཁམས་བདེ་པོ་མེད་པར་རེད། དགོན་པའི་ལྟ་རྟོག་པས་སྐད་ཆ་དྲིས་པ།  

ཉེར་བཅར་གྱི་ཉི་མ་དེ་ཚོ་ནང་ཁྱེད་གཟུགས་ཁམས་བདེ་ཐང་ཡིན་ནམྲ

དགེ་པའི་བཤེས་གཉེན་ཆེན་མོ་[MA]མ་ཡི་ལན་དུ།

ཉི་མ་སངས་རྒྱས་ཀྱི་ས་ཁ་ཕྱོགས།

ཟླ་བ་སངས་རྒྱས་ཀྱི་ས་ལ་ཁ་ཕྱོགས།

འདི་དགེ་རྒན་ཆེ་མོ་{KEE}་ལགས་ཀྱི་ཟུར་ཁྲིད་གནང་སྐབས་རང་ཉིད་ཀྱི་རང་སྦྱོང་གི་ཚུལ་དུ་བསྒྱུར་པ་ལས་ད་དུང་ཞིབ་བྲིས་དང་སྐྱར་བཅོས་གང་ཡང་བྱོན་མེད་པའི་གཟིགས་མཁན་པ་རྣམས་ཚོ་ཡོ་སྲང་ཡོད་པར་མཁྱེན།

མཁན་པོ་ཀུན་དགའ་གྲགས་པ་འམ་ངག་དབང་རྣམ་རྒྱལ་གྱི་སྤྱི་ལོ༢༠༡༩ཕྱི་ཟླ་༥ཚེས་༧ཉིན་བྲིས་