Dharma Mom

Mani Kabum – Section 1

Origin Of Mani Kabum

When King Lhathothori was at his palace, light rays radiate from the heart of Great Compassion, at the top of which was a big roud precious reliquary with a sealed letter of proclamation. Within was a crystal stupa and four volumes of golden sutra, the Zamatog-kodpa (Mani Kabum), Pangkongchang-gyapa, Tendrelchuinyikyi-do and Gewachuido.

These were written on golden plates in blue lapis Gupta Nagara letters, an ancient language of the Himalayas in northen India. Accompanied by the rays of the sun it descended on the roof of the palace. ” From now until after five generations of line- age, the meaning of this will be known,” a voice from the sky arose.

When Sogtsen Gampo ascended as the King of Snow Land, he realized there was no written Dharma language for guiding his subjects into the holy Dharma. So he sent his minister Thonmi Sambhota to India to study language, Dharma, grammar philoso- phy and so forth. After completing his studies he returned to Snow Land and made examples of Sanskirt called Lentsa letters. He received examples of Uchin (capital letter), Patula and Umed letters (regular letters). The fifty Indian word consonants were reduced to thirty. These classes of aspirated consonants and reverse classes pala- tas and dentals were discarded. He added Tsa, Tsha, Dza, Wa and Zha, Za, A and transform them with all the vowels and so forth, in this way, Dharma language was invented.

Then Mani Kabum (Zamatog-Kodpa) was written down in Dharma language and hidden as a treasure. A copy taken by Bhutanese siddha, Dubthob Ngoedrub was re- discovered at Thedlung Pungthang Dechen Phodang Dzong imperial palace King- dom of Bhutan.

His Eminence Trizin Tsering Rinpoche of Bhutan translated the Mani Kabum into English.

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Translation of Mani Kabum: Prophecies and Teachings of Great Compassion

Foreword by Rinchen Khadro, Disciple of His Eminence Trizin Tsering Rinpoche

Between 1995 and 1997, His Eminence Trizin Tsering Rinpoche travelled frequently to the States and Stayed for as long as six months at a stretch to work on the Mani Kabum translation with Professor Ives Waldo, an American attached to the Chogyam Trugpa Translation Committee.

Well-versed in both Dharma language and English, and with more than 20 years of experience, he agreed to help His Eminence with the translation. After the translation was done, from 1998 to 2003, His Eminence came to Singapore a few times a year and stayed for about one or two months at a stretch to further edit the translation with me. By 2003, both the words and meaning were in place and His Eminence’s work on the Mani Kabum was completed. However, further editing had to be done and that was undertaken by me from year 2003. Finally, within the last twelve months, Mani Kabum Volume 2 was also edited and completed. Both Volumes, making the complete set of Mani Kabum, are now accomplished.

While His Eminence was in the States, he worked for about 16 hours a day on the translation. When I was editing the text, I deleted many sentences which read “Where’s my break?” It was probably Professor Ives telling His Eminence that he needed a break. The first part of the translation from Dharma language to English must have been a long and hard journey. It was equally hard on His Eminence’s eyes. After long hours on the computer, he would lose his Vision and see only white stars floating around. It happened a few times when I was working with him in Singapore. When that happened, he would normally rest his eyes for fifteen minutes, and then get back to work!

My job was a lot easier. It was like weeding a forest. I just had to be careful not to remove the right words, and English grammar was really not a top priority. As long as the reader is able to grasp the essence of the text, it purpose is served. I went through volume 1 for about 10 times, and realized that I was penetrating the unspoken meaning all the time; so honestly speaking, I cannot call myself the editor of the book. The original thickness of Volume I was about 2000 pages, but after editing, it was reduced to 1000 pages. Recently I read an article about the “Five Losses and Three Difficulties” of translating original Buddhist texts. It said, “

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Dharma language tends to be repetitive for important points. The writings are also repetitive in subsequent passages. These repetitions are usually deleted.”

When I did the editing with His Eminence, I told him I would work from 10am to 10pm because I needed to catch the last bus home. It was a deal. But it always stretched beyond midnight. His Eminene was oblivious to time, and I did not have the heart to stop his Mani Kabum just for the sake of catching the last bus home. During the initial stage, I worked part-time, but when the progress was slow, and realizing the importance of this book, I knew I had to drop my job and work full-time on the text.

At a time when most people are out for movies, dinners and so forth, I was with His Eminence scrutinizing the Buddha’s Teaching line by line, word by word; and for one with utmost respect for the Buddha’s Teaching, the joy was immense. At a time when I thought I was giving, I was receiving… this is the kindness of the Teacher.

With much respect to my teacher, His Eminence Trizin Tsering Rinpoche may all his projects be quickly accomplished for the benefit of all beings

Om Mani Padme Hum

Rinchen Khadro

30 June 2007

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INTRODUCTION

MANI KABUM VOLUME 1

The Buddha spoke to the most excellent of bodhisattvas, the Noble one Lord Avalokiteshvara,” The Kingdom of Snow land is to be tamed by you. Produce the goal of going to that country. All the beings there are afflicted by the five poisons and are very hard to tame, but tame them by various means,” These words were prophesied. The noble one Lord Avalokiteshvara emanated as the bodhi- sattva monkey Halumenzu and Joma Tara emanated as a rakshashi of the rocks. The father of Snow Land was a moneky and the mother, a rakshasi of the rocks. After the lineage of humans were created by them and seeing that the time for them to be tamed had come, Lord Avalokiteshvara emanated as the King Songtsen Gampo. Jomo Tronyerchenma emanated as the Nepali queen Tritsun, Joma Tara as the Chinese queen Kongjo and Manjushri as Thonmi Sambhota who brought letters from India and changed them from Sanskirt into Dharma language.

The king with the intention of benefitting beings of later times taught the practice cy- cle of Great Compassion and many oral instructions. Thonmi Sambhota wrote these down. The king said, “Make these Dharma taught by me into two volumes and hide in the temple of Hayagriva. At the time when humans have diminished merit, suppli- cate Great Compassion, Avalokiteshvara. The essence is the Six Syllable, OM MANI PADME HUM. Recite it. The goodness of this life will arise. Supplicate it like a wish- ing jewel. Do not produce doubt and hesitation. Meditate on Great Compassion. Practice. Teach. Explain. Spread. Spread and cultivate. The Supports of Buddha are established.”

After the kingdom of Snow Land was established in happiness, the king having reached the age of eighty-four, on the twelfth day of the first spring, looked directly into the heart Avalokiteshvara. His body dissolved into light penetrating the heart of the deity Avalokiteshvara. Then the light arose in the right eye of Great Compassion. It penetrated queen Lhacig Tritsun. She dissolved into light and penetrated the heart of the deity Lhamo Tronyerchenma. Then light arose in the left eye. It penetrated Lha- cig Kongjo. She dissolved into light penetrating the heart of the deity Lhamo Tara.

This is the first volume of Mani Kabum. It belongs to all beings. Gathering all gods and humans, teach them with generosity, disseminate it and open Dharma doors.

This text is kept at Thedlung Pungthang Dechan Phodang Dzong Imperial Palace Kingdom of Bhutan.

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Plates

Buddha Odsung (left) (Right)

Plate A Buddha Shakyamuni (Centre)

Buddha Maitreya

(Past Buddha)

(Present Buddha)

(Future Buddha)

Plate B

Amitabha and His Heart Emanation, Chenrezig

Top 1 row- Buddha Amitabha, 2 row- Amitabha’s Heart Compassion Emanation, Chenrezig, from his teardrops, White Tara and Green Tara emanated

3 row-Four- armed Chenrezig (centre), White Tara and Green Tara Bottom left- Bodhisattva monkey Haluménzu, emanation of Chenrezig, Bottom right- Rakashasi of the rocks, emanation of Jomo Tara

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Plate C

Thousand-Armed Chenrezig (centre)

Monk Akarshimala (bottom,right)-emanation from space between King Songtsen

Gampo’s eyebrow

Plate D

Eleven- Face, Ten-Armed Chenrezig (centre), White Tara and Green Tara

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White Tara(top left) (mother Nyedhadronma)

Norbuzinpa(bottom –left)

(son)

Plate E

Plate F

Green Tara (top right) (Mother-Namkhaidronma)

Four-Armed Chenrezig (centre) (Father Jigtenwangchug)

Rig-ngag-zinpa(bottom-right)

(Daughter)

Chenrezig Mandala, Top Buddha Amitabha

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Plate G

Hayagriva(top left)

Queen Lhacig Tritsun (bottom left)

King Songtsen Gampo (centre) With Amitabha on his head.

Lhamo Rigjema (top right)

Queen Lhacig Kongjo (bottom right)

Plate H

Great Mother Paramita

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South

Centre

Centre

South

West

Ratnasambhava

Sage of the gods

Buddha Vairochana

Sage of humans

Amitabha

Yellow Mudra

White Mu-

of supreme gen- erosity

White Shakyamuni with lute

dra of supreme with alms bowl enlightenment

Yellow Shakyamuni

Red medita- tion Mudra

and staff

East

Above centre

Sage of the asuras

Great mother Paramita

Blue Shakyamuni with armour (Pic- ture shows green)

Yellow

Sutra Volume

West

Sage of the ani- mals

Blue Shakya-

muni with sutra volume

His Holiness Trulku Jigme Chöda Rinpoche 70th Jekhenpo of Bhutan

His Holiness Trulku Jigme Chodrak Rinpoche 70th Jekhenpo of Bhutan is recognized as the reincarnation of Maitreya, the mahasiddha Saraha, Hungchen Kara, Kheunchung Lot- sawa and His Holiness Pema Tsering

East

North

North-east

North

Vajrasattva

Sage of the pretas

Sage of hell beings

Amoghasiddhi

Blue Earth-pressing Mudra

Red Shakya- muni with pre- cious small box

Black Shakya- Green Protection

muni with wa-

giving mudra

ter and fire

Plate I

Great Mother Paramita

His Eminence Trizin Tsering Rinpoche

His Eminence was enthroned as the chairman of Menjong Chothun Tshogpa by His Holi-

ness Trulku Jigme Chodrak Rinpoche 70th Jek- henpo of Bhutan in june 2003. Born in Khendaksa Gonpa Bhutan in 1955, he entered Bhutan Monggar Dzong (monastery) at the age of nine and studied under five major teach-

ers. Inspired by his Root Gurus, His Holiness of

Bhutan and His Eminence Kalu Rinpoche, His Eminence visited many countries to build stupas and propagate the Dharma

Plate J

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Royal Gov Of Bhutan

དཔལ་ལྡམ་

འབྲུག་རྒྱལ་ཡོངས་ཆོས་ཀྱི་དབུ་ཁྲིད།

of temples and Buddhist have grown rapidly and are now more united. I am pleased to give my permission for this Mani Kabum to be printed and distributed locally in Bhu- overseas. Signed in the year of the water sheep, 10″ month, 5″ day, by seven- tieth Kyabje Je-khen Rinpoche of Bhutan.

tan and

Royal Government of Bhutan

Dharma Head of the

Kingdom of Bhutan

Every country in this universal world has its own language.

Since English is a universal language, His Eminence Tsering Wangdi Chairman of Menjong Chöthün Tshogpa, Bhu- tan has translated the upper and lower volume of Mani Kabum from the Bhutanese dharma language into English, for readers to benefit from the practice of inner dharma. Mani Ka- bum explains the Teachings of Great Compassion and prophecies of the three times.

By reading this book one will develop greater understanding and luminosity of mind, clearing obstacles and accumulating great merits. It covers all aspects of the dharma bene- fitting many people including Bhutanese who are not familiar with their local language. Whether we are building or repairing statues or stupas, writing sutras or reprinting sutras, the merits accumulated are the same. By practicing great virtues with understanding and meditation we can reach gathering people

different bhumi levels. Like ocean waves,

from all over the world, especially those who have the affinity

to read this book and practice the Teachings of Lord Avalokiteshvara and Lord Buddha Shakyamuni. Based on the Bhutanese calendar system, since 17 rabjuung ago, the number

His Holiness Tulku Jigme Chödrak Seventieth Kyabje Je-khen Rinpoche of Bhutan

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Preface

By His Eminence Trizin Tsering Rinpoche

Through prophecies, emanations and instructions, the Teachings of the Buddha gradually unfold, revealing the essence of Great Compassion. It explains the impor- tance of keeping traditional religious practice and culture, the roots of virtues that benefit present and future generations.

In the early days of Snow Land, King Songtsen Gampo, Queen Tritsun and queen Kongjo, the emanations of Lord Avalokiteshvara, White Tara and Green Tara respec- tively, for the sake of subduing spirits, build stupas, temples and monasteries that pro- tect and bless all beings. Through understanding, respecting and caring for these holy buildings, blessings will continue for future generations.

It is mentioned in the sutra that one will attain enlightenment by writing one thousand books, building one thousand stupas and giving one thousand Teachings. The Buddha’s form is represented by images, his speech by sutras, mantras and Buddhist text and his mind by stupas. Mani Kabum Volume 1 represents the speech of the Buddhas. It contains a collection of narrative relating to past lives, prophecies and teachings of Great Compassion. By reading this book, reciting the Six Syllable Mantra and practicing meditation, the mind is gradually purified and one will eventually reach enlightenment.

It has been prophesied that the Teachings of Buddha Shakyamuni will last five thousand years. During the first, second and third five hundred years

(1st period), practitioners will attain the level of arahats, non returners and once- returners. During the fourth firth and sixth five hundred years (2nd period), due to widespread practice or retreats, meditation, contemplation and discipline, practitioners will attain the level of prajna wisdom. In the Following seventh, eighth and nineth five hundred years (3rd period), the Teachings of the Tripitaka, consisting of the Vinaya, Sutra and Abhidharma, is widespread but understanding merely theoretical, like listening to dharma talks and reading books. Since there is little practice and understanding, attainment is also little. In the tenth five hundred years (4th period), the Sangha is only dressed in monk’s robes and practice is confined to external rituals. There is no inner practice of meditation and so forth.

We are now in the sixtieth years of the seventh five hundred years. During this pre- sent period, practice is confined only to reading and listening of dharma talks with little understanding and practice. We still have one thousand nine hundred and forty years before the Teaching ends. After Buddha Shakyamuni’s paranirvana, his Teaching spread and flourished for four periods and then starts to degenerate up to twenty four thousand nine hundred and twenty three years. Followed by the age of total darkness which will last up to two million five hundred thousand years. time Buddha Maitreya will descend from Tusita heaven to teach the Dharma.

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Buddha was born in 3140 BC (Bhutan Calendar), on a full moon day, in the water pig year and sheep month (forth month) and passed in to paranirvana in year 3060 BC, water sheep year.

13 years after the Buddha into paranirvana, in the year of the fire monkey, rooster month (6th month), on the 10th day of the new moon, Guru Padmasambhava was born. He stayed in this world for 1920 years and left for another world in 2012 BC (876 WC), in the next cycle of the fire monkey. He promised to visit this world twice every month on the 10th of the new moon and 25th of the dark moon.

In 1137 BC, in the year of the metal rooster, Jesus Christ was born Henceforth the western calendar date starts.

In 1766 BC(629 WC), in the year of the wooden male dragon, Tilopa was born and will reincarnate as the Shambhala King. This instruction was given by Tilopa to Naropa.

The 1″ rabjung of Bhutan’s calendar year start from year 2163 BC, in the year of the female rabbit. We are presently in the 17th rabjung. The complete cycle of one rabjung is 60years. Starting from the fire rabbit year to the fire tiger year. Based on the Bhutanese calendar year were are now in the water sheep year. Between the fire rabbit year (1986 WC) and water sheap year ( 2030 WC), there are 17years. In year 2047, after another 43 years, the 17th rabjung will be over. Based on the present western calendar of year 2003, the Buddhist calendar is 3140BC.

[100 years.]

In the prophecy of Shambhala, 32 kings will arise and each will rule for As their reigns pass, conditions in the outside world. deteriorate. Men will become warlike and pursue power for its own sake, and an ideology of materialism will spread over the earth.

In the 25th year of the 20th rabjung, year 3328BC (WC 2191) of the fire pig, the 32nd King of Shambhala, Rigdhen Dragpo, the metal chakra holder will be born. At the age of five, he will be enthroned as the king of shambhala in year 3332 BC (WC 2195) of the metal rabbit year and continue the rule of universal religion for 35years up to year 3366BC (WC 2229), in the year of the wooden ox.

In the 21″ rabjung, starting from the year of the fire rabbit, when king Rigdhen was at the age of 40 years, In year 3367 BC (WC 2230) of the fire tiger, the world will separate into 12 parts starting from the heart-shape southern world.

The activity of teach part is supported by a supremely powerful god and its followers, who fights against each other, creating dissension to the whole world, causing disasters and calamities.

The war continues for 18 years until the 17th year of the 21st rabjung, in year 3384BC (WC 2247) (there are 17years between the fire rabbit and water sheep) when three quarters of the enemies will be subdued and all extremist teachings eliminated and only one quarter of humans will remain. At that time, the world will return to complete happiness, under one universal religion and the life span of humans will increase to one

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thousand eight hundred years. During this period of natural arising, humans do not have to work, food will arise naturally in abundance and wealth at that time is equiva- lent to that of gods.

To recognize and benefit from this prophecy, all beings must practice meditation, kind- ness and compassion. By practicing, happiness will arise naturally. Without practic- ing, wisdom is lost. It is only through the practice of dharma that one can transcend samsaric sufferings. There is no other way. Read this book many times, follow the instructions, recite the Six Syllable mantra, meditate continuously, and one will be able to progress spiritually and eventually liberate one self from samsara. Not grasp- ing words, but by relying on the meaning and putting them into practice the great heart-intention of Mani Kabum will be established.

His Eminence Trizin Tsering Rinpoche

Acknowledgement

Special thanks to Mr. Ives Waldo for helping as a consultant during the early stages of the translation and to all sponsors, whose valuable and generous support makes the publication of this book possible.

May the merits of this activity brings universal peace and happiness to all beings.

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Acknowledgement

Ives Waldo for helping as a consultant during the early stages of all sponsors, whose valuable and generous support makes the publication of this book possible.

Prologue – Part one

Prologue

Speech of the emanated dharma-protecting king Songtsen Gampo – Mani Ka- bum, a collection of virtues in hundred thousand words

Part One Supplication to the lineage lamas

ཨོཾམཎིཔདྨེཧཱུྃ

OM MANI PADME HUM. In the natural primordial pure dharmata field isolated from all emanated characteristics, unmoving equality, the mind of all the Victorious Ones, to Dharmakaya, Amitabha I prostrate. From unborn completely pure space of the dhatu, by the power of the unceasing great wisdom, comes the mandala of the Victorious One, all pervading in its self-luminosity, to sambhogakaya, Avalokiteshvara, I prostrate. From the vast expanse of space of pure union, shines the sunlight of Great Compassion, Clearing away the darkness of the ignorance of sentient beings. To the Dharmaraza Nirmanakaya, I prostrate. Supreme son of all the Victorious Ones, Vajrakaya, regent of the teacher, glorious protector of beings, by all the Buddhas- given empowerments and permission of blessings, to the body of Ugyen Padma, Padmasambhava, I Prostrate. Prophesied by the Victorious Ones and their sons, nature of all secret treasures, practice of yogic discipline, by the supreme vehicle, ripening all beings, I prostrate at the feet of Drubthob Ngodrub, finder of the terma. Master of knowledge body, young Manjushri, making the teachings spread in the Land of Snow, of the Dharmaraza Trisong Detsen, the emanation master Nyang, I prostrate. Born as the son of former Rigdens (shambala), tree of knowledge and wisdom beautified by the fruit of liberation, clearing away the degenerate ignorance of sentient beings, I prostrate at the feet of Michod Dorje (Ashokbya). Unsurpassable supreme precious guru, spreading the teachings of Shakyamuni, defeating all the assembly of maras and extremists, to the one having the good marks Zangpo-tsenchin I prostrate. Emanation of Avalokiteshvara prophesied by the Victorious One, servant of the teachings, leading all beings to purify by the power of compassion performing im- measurable benefit for beings, to Lhaje Gyelwabum, I prostrate. Natural yogini blessed by Tara, with the illusory wisdom body of beings, making tread the path of freedom from strife and purity, the consort Yeshe, the lady of supreme wisdom, I prostrate. Having discarded the attachment and grasping of this world, seeking the permanent bliss of the next world, having the power of solitary ascetic practice, to the bodhisattva Chugompa, I prostrate. Having pleased many learned and accomplished holy ones, having attained the precious treasury of realization of the profound path of the hearing lineage, with the discipline of the Buddhas of the three times (past, present and future) travelling to India (white-cloth country), to the one free from the actions of the four extremes, Jatrelwa 1 prostrate. Not stupefied, by accumulating hearing and contemplating scripture and realization, with expansive under- standing of the styles of explanation, debate and composition, with both explanation and practice grasping the Buddha’s teaching, I prostrate at the feet of Sonam Sengye. With Completely pure aspiration, of good family lineage, with completely pure intention training in the two bodhicittas, with completely pure Buddha activity serving

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the Victorious one, I prostrate at the feet of Tashi Gyaltsen. From the time of youth encountering the Dharma of the great vehicle, pleasing the gurus with the three kinds of service, in particular holding the treasury of these oral instructions, I prostrate at the feet of Lodro Gyaltsen. So that in the Land of Snow the precious teachings of the Noble ones will not set, spreading and making them flourish in the ten directions, liberating sentient beings with kindness and compassion, to the supreme Noble One, Norzangpal, I prostrate. Having realized that samsaric wealth and happiness is like a dream, grasping the secret style, with one-pointed exertion in practice, precious one training in the two bodhicittas I prostrate at the feet of Zangpo Gyaltsen.

Unthinkable inconceivable place of the Victorious One, in practice a master of practice with ordinary style, resplendent glorious Lord, all the characteristics of the guru completely perfecting, to the supreme master Palden Sangye, I prostrate. Seeing all beings with the eye of compassion, possessing the mind of inseparable emptiness and compassion, clearing away all the suffering of sentient beings, Yongzin, I prostrate to Great Compassion himself, in ordered to accomplish the benefit and happiness of all embodied beings, having gathered the wisdom and kindness of all the Victorious Ones into one, unobstructedly accomplishing the four Buddha activities, I prostrate at the feet of the wisdom dakini. Blazing like cons of fire from the centre of space, guarding the teachings like the word of the Victorious One, liberating the ten fields of destruction with this wrathful retinue, to the assembly of Dharma-protecting guardians I prostrate.

By supplicating the gurus of the lineage, myself and sentient beings as limitless as space, in the supreme holy Buddha field of Dewachen Miraculously born may we see the face of Amitabha. From birth to birth in all my lives, may I be of good family, clear mind and without pride, of Great Compassion and having devotion to the guru. May I remain in the samaya of Avalokiteshvara

OM MANI PADME HUM. Dharmadhatu free from complexity, Amitabha. Great bliss sambhogakaya, Lord Avalokiteshvara. Nirmanakaya performing benefit for beings, Songtsen Gampo. To their completely pure union I Supplicate. Changeless vajrakaya Padmasambhava, Ngodrub practicing the discipline of secreat mantra, the master Nyang having knowledge, kindness and power, I supplicate these three masters of the great vehicle. The families having all good qualities and so forth, Michedpa, Shakya Zang skillful in means and having compassion, gyelwabum curing the sickness of beings, I supplicate these three accomplishing ultimate Buddha activity. Great Ye- she attaining accomplishment in the supreme path, Chugompa realizing at the end of ascetic practice, Thazhipa, destroying the confusion of the eight worldly Dharmas, I supplicate these three holy beings. Capable Lord of the four ranges, Sonam Sengye, Tashigyal, accepted by the excellent deity, kind Kumbumpa blessed by the holy ones, to these three teach of the path to liberation I supplicate. Norzangpal more noble than all worlds; rejecting the worldly mind, Zangpo; Glyaytsen, crest ornament of know- edge, learned and accomplished Lord of Dharma, to these three ship captains of lib- eration I supplicate. Samdrubpal whose three studies and completely pure, master of scripture and realization, having the characteristics of good Dharmas, to those who bear the root lineage with supreme devition and longing I supplicate.

The root guru embodying all lineages, the host of yidam deities bestowing all siddhis, with blessings that become great bliss, to the direct and indirect gurus I supplicate. Separate from ordinary physical attachment, divine body of natural appearance, be- stowing blessings of the body of Great compassion, the direct and indirect gurus I supplicate. Separate from attachment of ordinary ones, divine sound like a ceaseless echo, blessings as the speech of Great Compassion, I Supplicate the direct and indirect gurus. Haing become separate from the attachments of ordinary ones, luminous, empty and free from extremes sky-like space, is blessed as the mind of Great com- passion, by having practiced the yoga siddhi of these three apprehensions, by their ex- isting as the changeless three vajras, after all obscurations of the impure three gates

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have been purified, they are blessed as pure body, speech and mind. As for direct lineage, OM MANI PADME HUM, Lord of humans, Master of compassion Songtsen Gampo, his emanation, the terton Shakyazang, non-erroneous teacher of the path Lhaje Gyelwabum, to these three emanations, I prostrate. OM MANI PADME HUM. Yeshe Chok Blessed by Arya Tara, realization of great intelligence Ngodrub Zang, showing the direction of non-erroneous path Lodo Rinchen, to these three holy beings I supplicate. With abundant knowledge, realization and power, Sherabpal; holder of the treasury of scripture and realization, Sherab-od; accepted by theyidam deity, Trashigyal; to these three Lords of yogins I supplicate. Emanation of Gyelwabum, Lo- dra Gyaltsen, son of the Victorious One, Supreme Noble One Norbu Zang and Zang Gyelwa, who abandoned the eight worldly Dharmas, to these three renunciates of action, I supplicate. To the great learned and accomplished one know as Khedrubpal, to the learned and righteous attainer of accomplishment, Scamdrubpal, to the completely perfected master of the teachings, Ngadak Choileg, to these three expounders of the teachings I supplicate.

These are supplication prayers to the embodiment
Of all lineages, root lamas and so forth

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Prologue – Part Two

Part Two- Contents of Mani Kabum

ཨོཾམཎིཔདྨེཧཱུྃ

OM MANI PADME HUM. To the master of compassion the noble one lord Avalokiteshvara, I prostrate. From the Buddha field of Sukhavati pureland in the west, the emanation of the Buddha Amitabha, the bodhisattva, the Noble One Lord Avalokiteshvara, having attained the exhorted prophecy, “perform the benefit of beings, look continuously on the six kinds of sentient beings with the eye of compassion.” Then the master of teachings, Shakyamuni, having seen that by the Noble One Lord Avalokiteshvara, the kingdom of the Land of Snow in the north, in the five hundred years of the dark age would be tamed, he prophesied it. Then the bodhisattva, having seen that the five hundred years of dark age, the time of taming had come, emanated as the current king of Tibet Sontsen Gampo. Rasatrulnang and the border taming temples, Yangdul temples were built. Ramoche and Trimbukogpa and Dharlhagonpo were built by the queens. The Indian master Dharmakosha, the Chinese Mahayana master Hashang, the translator Thonmi Sambhota, Lhalung Dorjepal, Atsarya Aloka, Langdro Yeshepal and many masters and pundits, by these the Dharma world were translated into many sutras. In particular twenty-one sutras and tantras of Avalokiteshvara were translated. Among them the six Syllable was translated by the great Dharma-protecting king who was an emanation of

Great Compassion. He explained the triology of the six syllable of Great Compassion. There were ten collections of sutras, practice and oral instructions. Within the sutra collection were Legbam Phalmocher sutra and Leuzhecigpa (forty-one chapters). These and the main part is found in not more than thirty-six chapters. Zamatog- kodpai-do sutra, thousand-armed and thousand-eyed, these three mantra dharani, are in stone blocks though they are not clearly listed in the treasure text contents. Certainly in the teaching of the Dharma King Songtsen Gampo Is the Flower Ornament Mandala (Metog Gyenpai Zhingkod), Teaching for the Future Generation, Blue Book (Kachem Thonthngma), History of Prince Jingten-Wangchung (Gyalbu- jigten-wangchung kerab), King’s Twenty-one Activities (Gyalpoi Zaedpa Nyishu Tsa- cigpa), Oral instructions. (Khachem -Kakolma). These are in stone blocks.

Within the Dharma of the practice cycle of Great Compassion are the text of Great Sadhana Cycle and the text of Great Sacred Practice. These are the two texts. Within the cycle of the text of Great Sacred Practice are Six cycle and three and two cycle. Within these two are Dharmas of general main part contents and particular commentary and explanations of summarized points. The root sadhana six-fold practice cycle along with the applications, the root three-fold cycle and the single cycle, these are practice Dharmas. Within the small text are the short text and single text. These are a practice cycle. There are Amitabha, Avalokiteshvara and Hayagriva and text of three kayas. As for Hayagriva, by the wrathful one the obstructing spirits are brought under his control. The sacred dakini, wisdom dakini and yidam deities are

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the three controlling Dharmas, it is a cycle of bleesing, transforming inner Spirits, evil deeds and obscuration

Pacifying and bleesing power cycle. These are s small cycle of Dharma practice texts. The Dharma collection of oral instructions are divided into extensive ones for the bene- fits of others and profound instructions for one’s own benefit. Among the personal instructions for the benefit of others are the answers to requests, by Great Compas- sion in person. Requested by the king’s mind practice, those requested by his father from the emanated king, and those requested by his mother, and those requested by the Nepalese queen Tritsun, and those requested by the Chinese queen Kongjo, and those requested by his son Gungsong Gungtsen, and those requested by his daughter Tromgyen, and those requested by the external and internal ministers. These eight are the cycle of request and answers. To his father the oral instructions of transmission, and to his mother the oral instructions of transmission, and to the Ne- pali queen the oral instructions of transmission, and to the Chinese queen the oral instructions of transmission, and to his son the oral instructions of transmission, and to his daughter the oral instructions of transmission, and to the inner ministers the oral instructions of transmission, and to the outer ministers the oral instructions of transmission. These eight are the cycle of the oral instructions of transmission. To his mother and father the oral instructions of perceiving the faults of samsara, and to his son the teachings of uniting the rulership with Dharma, and to princess Tromgyen how to take care of life, and to the Nepali queen practice word seals, and to the Chi- nese queen important secret instructions, and instructions to the inner ministers, and instructions to the outer ministers, and instructions to the ministers and subjects, and instructions to the subjects of Tibet in general, and instructions to the women of the inner retinue, and instructions to the women of the outer

retinue, and instructions to women in general. These twelve are the cycle of insistent, earnest oral instructions. Within the six syllable are the thirty sets of six, the six means of reciting the virtues of the Six Syllable, the praise of the five deities, the praise of the objects of the principal one and retinue, nine-fold praise of the six syllable, the praise of body, speech and mind, and the auspicious aspiration of eight. That is the cycle of oral instructions of the speech of the Six Syllable, the six especially noble syllables bringing to the path. Bringing to the path day and night, bringing to the path with refuge and arousing bodhicittas, for one’s own benefit. Bringing to the path, the path of accumulating precious appearance and bringing torma to the path. These five are the cycle of oral instructions on bringing to the path.

These are in the first scroll of teachings. Within one cycle of oral instructions are the ten sets of six, the forty sets of three, the nineteen sets of four of example and mean- ing, the twenty-six sets of six, the twenty-three sets of ten. These five are the cycle of sets of numbers instructions. The cycle of three oral instructions, stages of the path for those of lesser powers. The cycle of three oral instructions, stages of the path for those of intermediate powers. The cycle of three oral instruction, stages of the path for those of excellent powers. These are the oral instructions of the three cycles oral instructions of stages of the path. Entering and reversing samsara, viewing and inten- tion continuity of the meaning. These two are the oral instructions of entering and re- versing. These are the Dharma teachings of the middle scroll. Within one cycle of oral instructions are establishing ignorant persons in the Dharma, Dharma practitio- ners who do not have Dharma establishing in Dharma, mantrikas who do not have

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Mantra establishing in mantra and yogins who do not have yoga siddhi establishing

in yoga siddhi, urging Dharma practitioners from their faults, urging ordinary people from their faults. These six are the oral instructions on the six Dharmas of faults.

Practitioners entering into practice, thirty-six sets of six, twenty-four sets of faults and faultlessness, twenty-four certain knowledge, twenty-four mindfulness. These five are the oral instructions clearly establishing individuals. The ten perfections, the six disciplines, the six means of practice and the six means of explanation. These four are the four instructions of the four outer and inner Dharma.

The oral instructions of characteristics, the teaching of the six kinds of beings self- liberated, and the three especially noble Dharmas, the three very secret especially noble Dharmas. These four are the special oral instructions of Great Compassion. The Instructions of the six bardos and four instructions of phowa are teachings on the de- tails of death and the oral instructions of the four Dharmas necessary at the moment of death. The thirty-six ordinary oral instructions, the extraordinary special transmissions, the special topics and precepts of oral dedication of the living and dead together with the explanation of offerings. The one-day precept together with what is kept.

The extensive arousing bodhicittas liturgy. Receiving samaya with the practice permission. The great reversal of approaching and accomplishing. The mandala liturgy with the six stages of empowerment. The precious word empowerment with the four empowerments. These eight details of liturgy are the oral instructions for benefitting others and ripening oneself. These sets of ordinary Dharma instructions are in a scroll. These three scrolls are the cycle of great oral instructions. Within the small cycle of oral instructions of profound points are profound points requested by the father, profound oral instructions requested by his mother, profound oral instructions requested by the Nepali queen Jomo, profound oral instruction requested by the Chinese woman Kongjo, profound oral instructions requested by queen jomo from

ZhangZhung, profound oral instructions requested by the queen Jomo from Ruyong, profound oral instructions requested by the queen Jomo Tsheyong, profound oral in- structions requested by his son Gunsong Gungtsen, profound oral instructions re- quested by his daughter Tromgyen. These nine are the inner cycle of very profound oral instructions within the instruction to the outer retinue are those requested by thonmi Sambhota, the teaching of the oral instruction of all Dharmas as Great Com- passion Fathered into a single word. That requested by Lhalung Dorkepal, the teach- ing of all Dharmas as one-dual meaning, gathered into an oral instruction of Great Compassion. The translator Atsarya Aloka requested the teaching of Great Compas- sion., For the great minister Nachempo, for an old man on the point of death cutting off the root of birth oral instruction teaching. For the outer minster Chungpo Pungthang Zungtse, in the place of enlightenment, happy mind oral instruction teach- ing. To minister Bedrongshor Dotsenpa, secreat hiding of dear, negative action makes it difficult, the powerful sacred text of sweeping up evil deeds and cutting off the gates of birth in the lower realms. The teaching of the oral instruction of attaining the

three kayas of buddhahood. To controller minster Gar-tongtsen, by means of the four powers of evil deeds confession. To commander minster beserugungton, purification by prostration to Great compassion. These retinue of eight, in person were taught profound oral instructions, profound extraordinary oral instructions. Within the five ordinary personal instructions, the three views the three meanings, the six perfections, the four immeasurable, the eight example of illusion, in these are the five ordinary profound points. Within the special seven practice instructions, Vows, guru, practice, practicing the deity on the path, visualizing, taking care of strengthening and incorporating the instruction of nadi and prana, the union of with and without characteristics, the union of self and no self. These are the seven practices.

Within the six of mind continuum, the mind continuum of the perfections, the mind continuum of mahamudra (chagjachenpo), the mind continuum of the great perfec-

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tion (dzogpachenpo), the mind continuum of the great madhyamika (umachenpo), the mind continuum of Great Compassion (thugjechenpo), the mind continuum of Great Compassion that is not incompatible with Dharma in general (all dharma of thug- jechenpo). These are the six. Within the six oral instructions of especially profound points of piths of Great Compassion, becoming enlightened by hearing the characteristics, becoming enlightened by reciting the essence mantra, becoming enlightened by tying on the letters, the transmission of the body, speech and mind of Great Compassion, the instruction of yogic discipline pacifying male and female external yak- shas and doers of harm, pacifying inner diseases, pacifying the secret five poisons, the six kinds of beings being self-liberated as they are. These six are the oral instructions for self-practice. Occurrence of intrinsic meaning, within self profound meaning view intending matter, exist twenty-seven oral instructions, ground path and fruition three oral instructions, the seven Dharmas of the king, the eight root Dharmas, the seven passing the pass, the four similar, the four final realization, the four paths, the four correctness, the three chanting meaning method, the four meaning in lineage continuum, the three sets of three, the three sets of four, the three sets of five, three sets of six, the ten confidence of realization, the ten self-liberations.

The two sets of four of the Dharmas of the ground, the natural state. The four meditations, the four excellences. Self-appearing variety, self-illuminated variety, self- purified variety, self-pacified variety, self – liberated variety, Within the method of view intention practice are fragments. As for these, they are the mind intention of King Songtsen Gampo. Since they are the perfect view intention of Great Compassion, at the time of a fortunate one meeting with them may they be contained in mind.

OM MANI PADME HUM. I postrate to Great Compassion, the emanation of Great Compassion Lord Songtsen Gampo’s oral instructions. The particular great ones and small ones if one counts them there are one hundred and fifty. All these are not necessary for each other. Many miraculous fragments so called are each of benefit to Particular sentient beings. In the great stone block, the twenty-one sutras and tantras that exist, each of these are methods of Avalokiteshvara. If one wants to know them extensively, the individual sutras should be looked at. From the Zamatog-kodpai-do many good qualities of the Six Syllable are explained. As for this sutra, the small statues of thousand- armed and thousand -eyed is the concentration method of the emanated king’s sacred practice. As for the sadhana and applications, since it is not the fortune of those ordinary persons, those with karmic links and good fortune will encounter it, aside from these, it is concealed and sealed. However those who supplicate, their desire will be established. Within the sadhanas, though there are the method of six, method of three, method of one, these three texts do not require each other. Each of them is its own beneficial Dharma method, so teach the practice.

These are the small sadhanas within the Noble One Namkhai Gyelpo Sadhana and Great Compassion thousand Buddhas practice and visualization. Also sacred practice commentary, meaning of blessing water shower pure sacred dharani, the king and queen dissolving into the heart of deities, all these. King Songtsen Gampo’s teaqching method includes the content page of the Yerpai text and the king’s benefit for the deceased in six chapters, these two teaching methods. The above two sections are for those practicing in retreat. The method or oral instructions are written in stone. In retreat you can get into whichever part you like. Also, since they are Dharmas for meditation and practice, meditate with the details of meditation. Practise with the details of practice. The oral instruction methods benefit anyone. Depending on prac- tice, depending on the provisional meaning and true meaning, explain and comprehend the Dharma. The oral instruction are for direct benefit of self and for whoever who needs the practice. With the confidence of realizing all Dharmas of view and intention, to accomplish practice, the meaning of dharmata must be understood and meditated deeply. Make realization stable. Without practice, but with verbal view and mental aspiration on how to practice the nature of Dharma, since they are not liber-

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ated from within, one will not get enlightened, the Dharma of Great

Compassion does not get into as mere chatter. The emanated king’s oral instructions are a com- plete summary of Dharma. However oral instructions of the provisional meaning are explained from grasping the ground of kindness and compassion, if sentient beings are not grasped with that attitude, this is not the Dharma of Great Compassion. Having become afraid of the sufferings of samsara, desiring to liberate oneself alone, de- siring happiness, having desired liberation, if one cannot arouse bodhichitta for the sake of sentient beings, that not the Dharma of the bodhisattva Avalokiteshvara.

If one does not practice for the sake of all sentient beings, one will not be practicing the bodhisattva Avalokiteshvara. If one desires to practice with kindness and compassion, establish the basis. With practice, create and arouse effot. Recite the Six Syllable of the essence mantra. Do not grasping as are explained and talked about, recognize them as dharmata, with Great Compassion as the meaning, the empty nature of mind,

dharmata existing within, one becomes familiar, become accustomed, stabi- lize it. Desire to practice as one who abides in the natural place of Great Compassion. Practice with great effort, chant OM MANI PADME HUM, this mantra is like a great treasure called Norbu Rinpoche dharani. Practitioners receive siddhis and great for- tune. All come from the dharani. Practice continuously. This dharani gives you enlightenment. The Six Syllable perfect mantra. Do not doubt the mantra. Doubt will block enlightenment. Without doubt we will get enlightenment. The perfect Dharma, knowing deeply what emptiness is with Great Compassion, mind is emptiness, Dharmakaya we have in ourselves. This way you must meditate. If you do not know how to meditate, look for a master, then learn and practice. After that, teach another. Great compassion is natural emptiness, whoever desires, practice this

If one does not desire to see the face of the deity but desire ordinary siddhi, from bestowal of ordinary siddhis, supreme siddhi and buddhahood is far off. These Dharma methods of Great Compassion, when those possessing good fortune and a

karmic connection encounter them, they will spread the teachings of Great Compas- sion. Because of those who are its destined vessels, tea teaching will flourish and in- crease. This list of contents of Great Compassion, the location and instruction, was hidden as a treasure. This was written down by dharmachakra king Songtsen Gampo who aspire that is may meet with one having a kamic connection. The pro- found meaning of the oral instructions, old copy original sutra was given to Michod Dorje. As for the successive lineage stages of this Dharma collection, Dharmakaya is Amitabha, sambhogakaya is Lord Avalokiteshvara, nirmakaya is Songtsen Gampo, the master is Padmasambhava. By this to king Trisong Detsen, by his own for- bear Songtsen Gampo in the north face of Rasatrulnang top storey, the treasures were seen. Here the ventral structure in a big hall and to the north is the statue, un- der the feet of Hayagriva, and is a beam. From the yaksha Kuvera’s right thigh, the three root sadhanas of Great Compassion, the eight small ones and one hundred and fifty-five oral instructions, were hidden there. Having said ‘get them out and make visible’, by miracle the king and Padmasambhava flew into space and saw where the treasures were. Since they saw all the treasures of Lhasam after confidence and belief, there was the practice of thousand-armed Chenrezig of Great Com- passion. The Instructions of bringing out what was hidden, the developing and completing of thousand and four Great Compassion Buddhas, the benefit of seeing the yidam, as the final testament of Songtsen Gampo it was made a sacred heart teaching practice. After that by siddhi Ngodrub, the Dharmas of the practice method of Great Compassion, under the feet of Hayagriva having been brought out, (they can copy but not permanently remove) the divine son, Trisong Detsen, reincarnation and grandson, to master Nyang they were given. By Nyang also, one hundred and fifty oral instructions, under the temple of Great Compassion from under the feet of Hay- agriva were brought out, they were giving to son of Nyang, Michod Dorje. By him they were giving to Jetsun Shakya Zangpo. He renovated Trulang after a prophecy. By him repairing what was destropey by the flood of Lhasa, having received a prophecy, (be- fore the flood occurred and also to take the treasures out while repairing) the treasure

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encounter them, they will spread the teachings of Great Compus- tose who are its destined vessels, ten teaching will flourish and in- of contents of Great Compassion, the location and instruction. easure. This was written down by dharmachakra king Sangtsen that is may meet with one having a kamic connection. The pro- e oral instructions, old copy original sutra was given to Michod ccessive lineage stages of this Dharma collection, Dharmakaya is ogakaya is Lord Avalokiteshvara, nirmakaya is Sangtsen s Padmasambhava. By this to king Trising Detsen, by his own for- ng in the north face of Rasairulnang top storey, the treasures e ventral structure in a big hall and to the north is the statue, un- griva, and is a beam. From the yaksha Kuvera’s right thigh. the of Great Compassion, the eight small ones and one hundred structions, were hidden there. Having said “get them out and racle the king and Padmasambhava flew into space and saw were. Since they saw all the treasures of Lhasam after cunli- ere was the practice of thousand-armed Chenrezig of Great Com- tions of bringing out what was hidden. the developing and cam- and four Great Compassion Buddhas, the benefit of seeing the stament of Songtsen Gampa it was made a sacred heart teach- has by sithdhi Ngodrub, the Dharmas of the practice method of under the feet of Hayagriva having been brought out. (they can mentls remove) the divine son. Trisung Detsen. reincarnation and cer Nyang they were given. By Nyang also, one hundred and fifty ander the temple of Greas Compassion from under the feet of Hay- out, they were giving to son of Nyang, Michod Durje. By him they n Shakya Zangpo. He renovated Trulang after a prophecy. By him testrapey by the fond of Lhasa, having received a prophecy, the- red and also to take the treasures out while repairing) the treasure

texts and the sutras method were taken out from the yaksha shrine (of black Zambhala-Kuvera), the Dharma method of the emanated king were given to the pre- cious guru Lama Rinpoche Lhaje Gyelwabum. By him they Were giving to the lady consort Yeshe Tsogyal by her to siddha Chugompa, by him to siddhi Jatrelwa, by

him to the learned great

knowledge sweet-voice Sonam Sengye, by him to Lama Tashi Gyaltsen, by him to Llodro Gyaltsen from Lhasa Churagpa, by him to the excellent Noble onem Norbu Zangpo (manibhadra), Sangye Chab, Choje Ganpa,

by him to Khetunje, by him to Rechenpaljor Zangpo, by him to Sherab Wangpo, by him to the former (reincarnation of) Chokyi Dakpa, by him to Kunpangje, by him to Kunkhyen Padma Karpo, by him to Mipham Tenpainyima, father of Padma Karpo. By him to the learned and accomplished Lhawang Llodro, by him to Palden- Drukpa Rinpoche Ngalwang Tenzin Nampar Gyelwa, lord of speech, holder of the teachings, the completely Victorious One it was givin (Bhutanese lineage). By him to Sonam Ozer (punaya Rashmi), by him to Palden Zangpo (Shri Manibada), Nam- kha Gyeltsen (Gaganadaza), Nyugnal Chenje, Je-Ngalwang Dakpa, Lord of

Dharma Khepai Wangpo. Also in one lineage, Sherab Jampa, Lord Sangye Sam- drub, vajra holder Tenpa Jamso (Shasanasagara), je-Ngalwang Dakpa, Choje Khe- paiwangpo, Tenchak Nyima Rechen. These were the masters. The lineages should be know from the details of the above lama lineage supplication. The stages of the lama lineage and contents are completed. The Karchag (contents) is done.

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Section 1

The story of

Great Compassion

and the

thousand Buddhas

CHAPTER 1 Teaching the benefit of Lord Amitabha Buddha field

CHAPTER 1

Teaching the benefit of Lord Amitabha Buddha field

ཨོཾ་མ་ཎི་པདྨེ་ཧཱུྃ།

OM MANI PADME HUM. Empowered by all the Buddhas of the three times, I prostrate to Great Compassion, Chenrezig the Noble One Lord Avalokiteshvara. In the western Buddha field of great bliss known as Padmachen, with Dewachen in the centre and Padmachen in the west of the pureland, there are Buddha fields in the five directions of Dewachen pureland, itself the western Buddha field. The ground of various precious jewel substances shining like many painted eyes. Natural shining jewel powder, which do not really look like eyes but little places that shines as if there were natural jewels there are except for these, it is without even the name of earth and stones. It is ornamented by bodhi trees, and, except for these, even the name of trees and greenery and forests does not exist. The flowing rivers possess the eight contemplation of samadhi. Water is like blessing amrita and except for this, there is not even the name of various rivers. Except for the blazing glorious fire of wisdom, even the name of worldly burning fire does not exist. Except for having the fragrant incense of realisation and liberation, even the name of worldly air does not exist. Except for the all-pervading ground of dharmadhatu, even the name of element earth does not exist. Except for the luminous parasol of luminosity wisdom, even the names of sun and moon do not exist. Except for the designation of supreme prajña wisdom of Noble Ones, even the names of day and night do not exist. Except for the self-arising kingdom of

dharmakaya, not even the names of kings and ministers exist. Except for not grasping me and mine, even the names of quarrels and strife do not exist. Except for being nourished by the food of samadhi, blessing amrita, there is not even the name of food. Except for drinking the water of the amrita of wish-fulfillment, there is not even the name of thirst. Except for wearing the clean clothes of discipline, there is not even the name of clothing. Except for miraculous birth from a lotus, there is not even the name of the four modes of birth. Except for attaining mastery over the swastika amitayus of changeless life, there is not even the name of aging, old and weak. Except for meditating on the path without birth and death, there is not even the name of birth and death. Except for this, in that Buddha field everything is natural happiness and paradise. Practice, conduct, experience, enjoyment, space is without inconvenience and interruption in Buddha’s pureland of happiness. There are not even the names of non-virtue and harm. In that Buddha field of blissful enlightenment, the palace of emptiness, paradise is not measurable. Without in and out, emptiness dharmadhatu is immeasurable in extent and limitless, dharmadhatu without inside and outside. With the clear windows of the six higher perceptions, there is nothing at all that is not known and seen. The parasol of the great vehicle is opened. The ribbons of the limbs of enlightenment are raised and flown, like the tails on a crown. The victory banners of conquering the four maras (son of god maras, delusion maras, form maras and death maras) are hoisted. The mandala of equality is made. The lotus of passionlesseness is displayed. The incense of completely pure discipline diffuses. Not made by anyone, it is self-existing. Form the motionless ocean of samadhi, the lotus of

consciousness

passionless

born. From light having radiance of the passionless lotus, the throne of

the four immeasurable

is built. The limitless four virtous throne (imitless kindness,

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compassion, joy and equanimity) are decorated by the ornaments of kindness and impartial compassion. In the Lord Buddha Amitabha abides.

His body form is adorned with the ten powers and fearlessness. One never gets enough of seeing the maojr and minor marks. Various excellent lights surround him like a rainbow. Aura like a surrounding rainbow. Light rays of kindness and compassion emanate in the ten directions. The glorious great being is one possessing power. One cannot get enough of seeing his form. His numerous retinue is piled up like clouds. His eyes unmoving in meditative equipoise. But by former concentration and compassionate aspiration, many light rays emanate in the ten directions. From the tip of each light ray countless Buddha emanations are sent forth. Immeasurable benefits for beings are performed. Though countless emanations are emanated and gathered, in dharmadhatu there is neither increase nor decrease in that Buddha field. There are no others who are not Noble Ones (bodhisattvas). Even the samsaric name of the six kinds of causes do not exist.

That was the first chapter teaching the benefits of

Lord Amitabha Buddha field

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CHAPTER 2 How the nirmanakaya Great Compassion arrived in Dewachen Pureland, the Buddha field of

CHAPTER 2

How the nirmanakaya Great Compassion arrived

in Dewachen Pureland, the Buddha field of great bliss

ཨོཾ་མ་ཎི་པདྨེ་ཧཱུྃ།

OM MANI PADME HUM. Then the truly completely enlightened limitless Lord Buddha Amitabha of immeasurable light, with Great Compassion, thinking of how he can look after the benefit of beings by skillful means and how he will show his form in a way beings can understand. He thought, “Those to be tamed by male or female deities will be tamed by Great Compassion. Those to be tamed by one with goddess encounters will be tamed by the goddess Tara.” Having realised that, the Buddha Amitabha having rested in meditation in the samadhi called, “By Great Compassion benefitting beings”, from his right eye came a white light ray from which the bodhisattva Lord Avalokitesvhara, Jigtenwangchug emanate. From his left eye came a blue light ray from which the goddess Green Tara emanate. These emanations also, for the sake of taming worldly arrogant, inequitable, unvirtuous kings and so forth emanate as miraculously born from a lotus. Having emanated light rays called “lake having lotuses,” (Tso-pema-chen) they were miraculously born from lotus. Moreover, in addition to these two deities, in the west of Padmachen, Buddha Amitabha paradise field of great bliss Sukhavati (Dewachen), a king of royal family was empowered. The dharmachakra king Zangpochog of universal miraculous empowering king lineage, king of the family of kings was empowered on the head and the crown worn after the coronation and blessing. Not

just empowerment but taking it with wariness and passing on. He was called “good and excellent wheel- turning supreme king of the four worlds.” The wealthy supreme king of Padmachen was made to have power over the four continents. He had both power and enjoyments, but though he had a thousand queens, he had no sons and princes. All his actions were made into Dharma activities and many offerings and so forth was made in order to have a son. In that country there was a lotus lake called Padmachen with udumvara lotuses. When the king made offerings to the three jewels, a flower-getting runner, having the siddhi of fast-running, who was sent, got them from the lake and gave them to the king who offered them to the three jewels. At the time when the flower-receiving messenger went to receive the flower on a lotus stalk form that lake, having the siddhi of fast running he got the lotus again in the lake. There was a very big lotus stalk with branches as big as eagle wings. A leaf and lotus in blossom (centre is a bud like a shield canopy cover). The leaves on the branches cover like a rain cover (canopy roof). In the middle of that opened flower, there is another flower which is the heart of the flower, it is unopened, covered and most wondrous. By telling the story in the king’s ear the king said, “That one abiding, miraculously born within is an emanation. We should invite him and make him my object of offering.” At that time, many queens, ministers, outer retinue and inner retinue gathered in front of that king. Going to the lake in boasts and chariots, with various kinds of offerings, parasols, victory banners, canopies accompanied by many sounds of music, akaru and duruka incense and so forth, various kinds of incense. Many kashika cloth (very special fine cloth), those that will go through a ring, bringing all these, he went to the lotus lake, Tso-Padmachen. By sending the boat into the lake he arrived. After the heart of the lotus opened, he looked and saw a

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sixteen-year-old boy adorned with the major and minor marks. His body was white, emanating many light rays. The grown-up youth, the sixteen-year-old teenager was adorned with various precious ornaments. His waist was wound with a silk sash. A deer skin was hanging from his shoulders. With sound saying kind and compassionate words for all sentient beings, he arrived. The king and his retinue made a vow of devotion to great Thugje-Chenpo Chenrezig and prostrated. Since he is a nirmanakaya, the king placed a kashika cloth over his hands to avoid touching him. Offerings brought miraculously by the shinta (wooden horse which can fly) was offered to him and he was invited to the king’s palace. As the king’s object of offering, he stayed there and became the king’s root guru. As for the name of that boy, since he was born from lotus, he was called ‘the boy born from lotus.’ He was also called ‘lotus essence.’ (Khiu-Pema Öber, Pema-nyingpo).

Then that Dharma-protecting king asked his own teacher Lord Buddha Amitabha, “Whose emanation and reincarnation is this emanation and what is his name?” By his supplication, Lord Buddha Amitabha said, “Great King, as for this emanation, he is the Buddha activity of all the Buddhas, the performer of benefits for all sentient beings. He is an emanation of the mind of all the Sugatas, the Buddhas of the three times. He is called the Noble Tathagata, Lord Avalokiteshvara. Son of Noble family, as for this one, he will perform benefits for all sentient beings as limitless as space,” so Lord Buddha Amitabha said that. When I was the full moon day that king made vast offering to the three jewels (Buddha, Dharma and Sangha). To that emanation he also made immeasurable homage and offering. That emanated boy having followed the Buddha’s activity, thought he should follow the activity of the former Buddhas for the benefit of sentient beings. With the eye of compassion he saw sentient beings of the three realms, by the power of negative karma, their passion and desired disturbed like water. As for aggression, it blazes like fire. As for ignorance, it gathers like darkness. As for pride it had become like rock. As for jealousy, having been tossed about wandering to and fro like wind, makes them forget everything. They are bound by the tight chain of grasping at me and mine. Since the suffering of samsara is like a fiery pit, having seen with compassion, the boy shed tears. By seeing all

the suffering, from the right tears the goddess Tara and from the left tears the goddess Tronyerchenma (face free from frowning and anger or White Tara) appeared. Tara said, “Son of Noble family, performing benefits for sentient beings, train in bodhicitta practice.” The goddess Tronyerchenma said, “Son of Noble family, in performing benefits for sentient beings, do not let your mind be idle. Do not be weak and give up and do nothing. Son of Noble family, the two of us are your assistants and will be your companions.” When she had said that, they dissolved again into the right and left eyes. Then the king asked that bodhisattva boy nirmanakaya, “Shedding from the eyes, by the two goddesses coming,

what is the reason?” The boy said, “As for the tears coming, because of the suffering of all sentient beings the torment is unbearable. As for the two goddesses, they are summoned by me for the benefit of sentient beings. As for me, because of performing benefit for all sentient beings as limitless as space, great king give me some instructions.” The great king said, “Son of Noble family, even by the Tathagatas of the Buddhas of the three times, in the occasion of a bodhisattva like you, since benefit for sentient beings were performed, they were enlightened.” “It is good,” so he said.

That was the second chapter teaching how the nirmanakaya, Great Compassion arrived in Dewachen pureland, the Buddha field of great bliss

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CHAPTER 3 Emanating Buddha fields and performing benefit for sentient beings

ཨོཾ་མ་ཎི་པདྨེ་ཧཱུཾ།

CHAPTER 3

Emanating Buddha fields and performing benefit for sentient beings

OM MANI PADME HUM. Then the nirmanakaya Great Compassion, the Noble One Lord Avalokiteshvara, performed benefit for sentient beings as limitless as space. How did he perform them? The emanated boy bodhisattva assembled vast offering. He prostrated to the Sugatas abiding in the ten directions as limitless as space. He threw his body on the ground and with the sound like the melody of the cuckoo bird (kalapingka) he supplicated, “By me in performing benefit for all sentient beings how should I do, train and practice?” By his saying that, from the space of the ten directions the sound arose, “Son of Noble family, in performing benefit for sentient beings, make your mind stable, kind and compassionate. Do not produce sadness and fatigue.” Such a sound arose. They boy said, “How should I train in the concentration of kindness and compassion?” At that very instant the lord of the family, the Buddha Amitabha appeared over his head and the boy rested in meditative contemplation in the Samadhi called “sending forth light rays”. Then the supreme one of the bodhisattvas, Lord Avalokiteshvara was empowered in performing benefit for sentient beings. With teaching, blessing, empowerment and encouragement, he empowered him by showing all the Buddha fields and Buddhas. Amitabha from his body having emanated immeasurable inconceivable light rays, emanated many sambhogakaya Buddha fields of paradise

(Longchöd-zokpaiku zhingkham). In these, many sambhogakaya Buddhas were emanated. By them benefits were performed for many sentient beings. From the heart centre of these sambhogakayas inconceivable paradise nirmanakaya (trulkui-zhingkham) Buddha fields were emanated. In these, many nirmanakaya Buddhas were emanated. From the heart centres of these nirmanakayas completely inexpressibly inexpressible light rays were emanated. From these the Noble One Lord Avalokiteshvara, Tronyerchenma (White Tara) and Green Tara also equal to the number of sentient beings having been emanated, performed benefits for sentient beings. From their bodies light rays were also emanated, setting out causes, the qualities as many as the atoms in a middle-world realm, so many world realms were emanated. There, countless Buddhas equal to those having been emanated, performed benefits for sentient beings. Then from the bodies of these also after immeasurably immeasurable light rays had been emanated, in each of the earthly Zambuling world realms, in each of these Bodhagayas, in the north direction of Bodhagaya was a border Land of Snow. In each there was a king of horses Balaha (winged-horse). In each there was an eleven-face Avalokiteshvara. In each there was a Tara and Tronyerchenma. In each of them was a king Songtsen Gampo (emanation of Chenrezig) and White and Blue Jomo, emanations of Tronyerchenma and Tara. Form the bodies of these, after inexpressible light rays had been emanated, after Great Compassion and Six Syllable equal to the number of sentient beings had been emanated, they performed benefits for sentient beings.

That was the third chapter of emanating Buddha fields and performing benefit for sentient beings

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Avalokitesity

icitta, but after

Salms for the wake of amine the ends they became the age of th the power of deare her jos and fills the fering of filling buck rable if I go to the pince of the gods, miss the suffering of dent im hock to pacified Sault a Duma sound tone. When some in the realm of the immos tant, for the sake of taming the us of the usurras Splendid Robe Vemiestra (Thaging) “By the pover selling of quarreling is bearable. If I go to the realm of the ing of garellig deall and unmeration be pacified.” Such A After sms labt rays had pervaded the immom realm for the The power of chain paying and attachment from povert negatie birth, old age, sickness and death is unbearable. If I go to the suffering of becoming a fun being be pacified Sigh Elburma rays emanated in the sural realm: For the purpose of uning the he save of the unmats Semve Rabien: Stendust Loon. “Having r of umorance, the suffering of being exploited and kilted is the anurad reatto may those who have come user the power of In the nature of the great praffi wadron. Suella Dharma somat amanted in the realm at the prefs. For the sake of liming the same of the pres Namkhandzöd Sky Transmny “By the power of fct, the walling if homer and third are imbatte III go to the the ferment of banner and thirst are pacified, may happiness bu sound rese: Same light rays manned in the hall soulm For the home-they became the sign of hell Dilurmaz. “By the power of

negative karma of hatred, the sufferings of hot, cold and being killed are unbearable. If I go to the hell realm, may the uninterrupted sufferings of hot, cold and being killed be pacified.” Such a Dharma sound arose. Since there was no chance of liberating the six realms from suffering, rather than their existing like an iron basket with a closed mouth, in these light rays the six nirmanakaya sages arose. Sentient beings of the six realms were taken out and these realms emptied. Great Compassion Thugjechenpo went to the peak of Mount Meru. He saw them with his wisdom eye, it was also the same as the previous suffering. “Those former ones had been dealt with like that, although three times they were taken out by skillful means and compassion, in the realms of sentient beings there was no decrease of beings.” By these Dharma sounds being heard, he became depressed. Having become depressed, he said, “Kye Ma, the Buddha fields to be tamed by the realisation of the Sugatas are inconceivable. The realm of space is inconceivable. The realm of sentient beings too is truly said to be inconceivable. Though I have released so many sentient beings, they are not lessened, and so samsara is not emptied. The benefit of sentient beings is not established. Having attained my own peace and happiness, let me abide on the level of nirvana, Buddhahood,” so he thought and from his former arousal of bochicitta and vow having been made, his head split into a hundred pieces. After unbearable pain, a woeful sound came out. “Key Ma Ho, Buddhas and bodhisattvas having Great Compassion, Buddha Amitabha, enlightenment is not done for my own benefit. Although benefits are for sentient beings, in doing so, I suffer, kyihud kyihud,” so he wept. Lord Buddha Amitabha said, “The fragments of the head of Avalokiteshvara having been completely gathered together, may they be blessed into eleven heads. Although samsara is without beginning and end, the peaceful heads will bless it. For those not tamed by peace, the black wrathful head will bless them. Although samsara is without beginning and end, perform the benefit of beings until samsara is emptied,” so he said. The Noble One Avalokiteshvara said these words, “If I perform benefits for beings until samsara is emptied, coming to have a thousand hands and a thousand eyes, may the thousand hands become a thousand chakravartin. May the thousand eyes become the thousand Buddhas of the good fortune. By their taming whatever needs to be tamed may benefits for beings be performed,” so he

said. In that very moment he became eleven-headed with a thousand hands, in the middle of each of which was an eye. Then the Lord Buddha Amitabha exhorted, “Noble One Lord Avalokiteshvara who has the Great Compassion, by this Six Syllable that closes the gate of birth of sentient beings born in the six realms, the gates of birth of the six kinds of beings are cut off. OM MANI PADME HUM. By that OM, the gate of birth as a god is cut off. MA cuts off the gate of birth as a titan asura. NI cuts off the gate of birth as a human being. PAD cuts off the gate of birth as an animal. ME cuts of the gate of birth as a preta hungry ghost. HUM cuts off the gate of birth as a hell being. After that, since existence in the six realms of beings is made to be emptied, grasp this. Hold it. Repeat. Perfect everything,” so he spoke.

That was the fourth chapter teaching how the Noble One Lord Avalokiteshvara first having aroused supreme bodhicitta, though he tamed the six realms of sentient beings by skillful means; but after samsara was not emptied, his bodhicitta vow was broken, but then again his bodhicitta was aroused

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CHAPTER 5 Taming by sambhogakaya

ཨོཾ་མ་ཎི་པདྨེ་ཧཱུྃ།

CHAPTER 5

Taming by sambhogakaya

OM MANI PADME HUM. Then the supreme one of the bodhisattvas, the Noble One Lord Avalokiteshvara, by showing Buddha activity to whoever was to be tamed, performed benefit for sentient beings. By emanating inconceivable immeasurable light rays form his body, many sambhogakaya Buddha fields were emanated. “Moreover, I too in relation to a certain class of those to be tamed, it is my turn to benefit the whole circle of universal world (Mijed).” He emanated a world realm called ‘Ground and Essence Adorned by Flowers.’ As for that, the extent of its size is equal to one million atoms of this Mijed world realm of fortitude. It is very big. Each world is like a dot, hence limitless. Above that he abided as one equal to the Buddha Vairochana Great Full Lake. Avalokiteshvara is like equal to him. Flowers and each seed is like one world. He is as big as space. After all his pores were filled with different

Buddha fields, he performed benefit for beings. Also above his hair pores (little hairs of the body), his emanation teaches all world realm and each hair is equal ground to each world. Many more reverse hairs called Zhi-nyampa, is like this world. The inhabitants are of the same material in each of them. All the Buddha teachings say these worlds are alike. After a Buddha comes, he performs benefit for sentient beings. By looking above and below, there is a huge pile of them on after another deep and large, as many levels like a rainbow, piled up one after another. From the viewpoint of people looking across the hair

pores it was called even beyond the hairs of Mir-ngoichelwa. People see only one hair, bodhisattvas see world accumulation. After the shravakas and pratyeka Buddhas came, they performed benefit for sentient beings, by mutually going back and forth. Many atoms joined, it can be seen like a rainbow tent of houses looking like a silk, satin, brocade tent. Looking down into the hair holes are hanging down world realms. Genlok Jigten are hanging down world realms, like hair hanging on the chin. After emanations equalling the number of sentient beings had been emanated, benefit was performed for these sentient beings. Lord Buddha Vairochana’s union of the two palms with his left fingers on right fingers is the meditation mudra. Above was a great fragrant ocean, from within grew a great lotus stalk which had immeasurable anthers. On each were immeasurable world realms, and in the centre of the anther were stacked twenty-five world realms. The thirteenth was the world of fortitude Mijed, the taming field of Lord Buddha Shakyamuni. The sentient beings born there had minds that were mostly good. In other world realms by doing good and evil deeds for eons, they had great power of doing good and evil deeds in just an instant, meaning not just one life but for eons. People in this world can do things quickly, as in tantra. They can gain realisation quickly or lose it quickly. Thus by the Noble One Lord Avalokiteshvara in sambhogakaya Buddha fields, having emanated an inconceivable arrangement of bodies, he performed benefit for sentient beings.

That was the fifth chapter of being tamed by sambhogakaya

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CHAPTER 6 Arising of the thousand Buddhas and two bodhisattvas

CHAPTER 6

Arising of the thousand Buddhas and two bodhisattvas

ཨོཾ་མ་ཎི་པདྨེ་ཧཱུཾ།

OM MANI PADME HUM. The bodhisattva Noble One Lord Avalokiteshvara in the Buddha fields to be tamed by nirmanakayas. First, as for the way of creating Buddha fields. After wind had arisen in the great openness, from

thousand lotus anthers, a half circle wind mandala arose, the power of a great child without craving, son of Sedme, very powerful and cannot be destroyed. Above that, from a cloud-gathering having the essence of water rain, a water gathering rain cloud, with yoke size rain drop (unit measurement), continuously rains for a long time, creating the round white water mandala. From that being churned by wind, from water having the essence of gold, the square golden ground was created. Above that clouds of various elements were created. Rain also as much as an elephant’s male organ falling, by dropping, the size of an external ocean was created. From that being churned by the wind and ocean, stirring up the existence of Mount Meru and the seven golden mountain rings, the seven fabulous. mountains of buddhist cosmology so-called on account of its standing out like the yoke of an oxen, the seven intermediate oceans, the four continents, the twelve minor continents, along with the external iron mountains were created. Thus was the creation of the external vessel, the world. The inner continent sentient beings, the six kinds of desire realm gods and the seventeen kinds of form realm gods were created. In the four continents, the two

luminous gods separated and the four continents, human beings were created. In the realm of Akanishta paradise the Gandavyuha Buddha field, Vairochana emanated as a king of light. From his heart centre limitless light rays were emanated and limitless universes were emanated. In the centre of each world is a Bodhagaya. Bubbles went downward as form, getting more dense and like real earth. After the bubbles melted by their gathering together the bodhi tree grew. The great Lord rested on the golden ground. In every light ray a Ganden god realm was created. There a son of the god Dhampa Togkarpo, was emanated. This is the next Buddha Jampa Maitreya Buddha. A thousand Buddhas were enlightened in one Bodhagaya. The thousand and two Buddhas were also emanations of the supreme among bodhisattvas Lord Avalokiteshvara. Moreover from his thousand hands a thousand chakravartins and from his thousand eyes the thousand Buddhas of the good kalpa having been emanated, performed benefit for sentient beings. From the teachings of the former Lord Buddha Marmezed, the chakravartin called Yul-khorsung was made to have power in the four continents. He had one thousand and two queens. A thousand of them had one thousand sons. Among these, especially noble were the two queens Pemadma and Mamadma. Since they were without sons, the two queens having bathed, adorned various ornaments and supplicate the three jewels. On that day the king and queens with their retinue went to a sandalwood forest to refresh in Padmaling lotus garden. A flower naturally came into the hands of the two queens. After opening the mouth of the lotus, it blossomed. As they looked, from each lotus a boy of handsome form came out. To Pemadma’s boy, the name Choskyi Sempa was given. To Mamadma’s boy, the name Choskyi Lodros was given. After these sons were known to be enlightened Buddhas, that Dharma-protecting king prepared a large extensive mandala offering of precious

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substances. The four continents together with Mount Meru as a mandala made of various jewels was set up out. Vast offering was made. The names of all the one thousand and two sons were written. These were put in a jewel-set vase, adorned by various jewels. For seven days, offering and bathing purifying rituals were performed. From within the vase having drawn forth the names, first Khorwajig arose. Khorwajig Trakuchanda – breaker of transmigratory existence. Second, Buddha Serthub Kanakamuni arose. Third, Buddha Ödsung arose. Between the third and fourth Buddha, Buddha Marmezed Dipamkara arose. Fourth, Buddha Shakyamuni arose. After that Maitreya Buddha and so forth successively will arise. The last Buddha to arise is Buddha Mepa. Each Buddha’s teaching will last a certain period. “May the teachings of these Buddhas last as long as they should.” That aspiration was made. Miraculously, two names did not appear. Then to the two younger ones, the former one thousand older brothers said, “With us performing benefit for sentient beings, that is sufficient. Since performing benefit for sentient beings is difficult, you should remain in peace and happiness. The realm of sentient beings is inexhaustible, we will return to give teaching. May our teaching exist.” They made that aspiration. Choskyi Sempa (Dharmasattva) said, “At the time of your enlightenment may I guard the teachings against harm.” He made that aspiration. As for that, it is glorious Vajrapani. He is the guardian of the teachings of all the Buddhas. Choskyi Lordo said “At the time of your enlightenment may I exhort for the Dharma and request for Dharma and knowledge.” He made that aspiration. As for that it is the three-headed god Brahma, he is the thousand Buddha Dharma-Teaching-Requestor and that cannot be changed. Thus in this good kalpa,

a thousand Buddhas will be enlightened in a single Bodhagaya.

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CHAPTER 7 Prophecies by former generations of Buddhas

ཨོཾ་མ་ཎི་པདྨེ་ཧཱུཾ།

CHAPTER 7

Prophecies by former generations of Buddhas

OM MANI PADME HUM. Then in former times when lives were eighty thousand years, the teaching of the sage called Lord Buddha Khorwajig arose. Buddha Khorwajig realised his own mind as Buddhahood by himself and since he was enlightened, his name was called Khorwajig, destroyer of samsara. To that Buddha, a brahman boy called Dubpa Medpa told of arousing the wish for enlightenment. Buddha Khorwajig prophesied, “Brahman boy, when lives are forty thousand years, in a Buddha field called Chökyi Chödsang paradise, there will be an enlightened Lord Buddha called Serthub Kankamuni, golden sage.” After he had prophesied, he was enlightened.

To Buddha Serthub a brahman boy named Nyimai Nyingpo aroused bodhicitta and Buddha Serthub prophesied, “Brahman boy, when lives are twenty thousand years in a Buddha field called Sergyi-karma-trampa, display of golden starts, there will be an enlightened Buddha called Ödsung.” After he had so prophesied, he was enlightened. To the Buddha Ödsung a brahman boy called Karmai Öd starlight paradise, aroused bodhicitta and Buddha Ödsung prophesied, “When lives are ten thousand years in a Buddha field called Karmai Öd starlight paradise, there will be a truly and completely

enlightened Buddha called Marmezed.” After he had so prophesied, he was enlightened. To Buddha Marmezed a brahmin boy called Keru aroused bodhicitta. The Buddha Marmezed prophesied, “Brahman boy, in the Mijed paradise, world realm of fortitude, when lives are one hundred years, there will be a truly and completely enlightened Buddha called Shakyamuni.” So he prophesied.

That was seventh chapter of prophecies by former generations of Buddhas

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CHAPTER 8 The five worldly actions

ཨོཾ་མ་ཎི་པདྨེ་ཧཱུཾ།

CHAPTER 8

The five worldly actions

OM MANI PADME HUM. Then the Lord Buddha Shakyamuni, with an emanated body doing benefit for beings, completed the twelve actions of a Buddha. First, within the five worldly actions. First of all, as for his transmigrating from the paradise realm of Ganden, at that time the brahman boy called Keru transmigrated in the realm of Ganden, as a son of the gods called Dhampa Togkarpo, true white crown or ushnisha. Emanating as a bodhisattva, he turned the wheel of Dharma for the gods for nine years. Then remembering his own prophecy he saw that he would tame the beings of the four continents. He assigned the Noble One Maitreya as his regent. From Ganden paradise realm, going to the four continents, Zambuling world in the south, looking at four different continents, looking for four different auspicious situations, a) south world, b) kshatriya – generation of the king, c) Shakya -in Varanasi, India, d) good fortune kalpa the time of one hundred years. He saw the southern continent of Zambuling world. He saw the kshatriya caste within the Shakya family. In the central country of India in the area of Varanasi he saw Shakya Kapilavastu having seen the time of the good fortune kalpa when human lives were of one hundred years. Intending to tame the human beings of Zambuling world in the south with Dharma, he went there. On an elephant with six silver-coloured tusks, his head of transparent red, like fire-crystal, a body

with colour like gold, having emanated with a covering skin, when he appeared among the clouds, he went there with a vajra path of going. That was the first action of transmigrating form the Ganden realm. The second, displaying and entering a womb. His father king Zetsang (Shuddhodana) and mother Jumalhazin (Maya), having seen that they were deprived of children, in the ox year, in the eleventh month of winter, on the full moon night, the mother Jumalhazin in the city Shakya Kapilavastu, in the kingdom of capital Shakya, on a golden throne, when Jumalhazin was sleeping, the Buddha descended on a golden staircase and entered the right ear canal of Jumalhazin, to enter the womb. In the dream of the mother it also happened like that and her body was very blissful. At that time the glorious stupa of descending from the god realm arose. Then the third action, being born from his mother’s womb after ten months. The mother thinking she was ready to give birth, having gone to Lumbini grove, leaned on a Laksha (salsa) tree. The attendant Prajapati supported her body. The right side of the mother’s body had immeasurable bliss and the baby was born. God brahma received him on a white silk cloth (god version of kashika is katsalindi, very sheer, wash-free, cleaned in fire). Indra, lord of the gods, bathed his body with amrita. In the four directions by his taking seven steps, seven lotuses each arose. At that time the Padma Tsegpai chöten stupa arose, stacked with lotus. Then the fourth action, the prince playing and becoming knowledgeable in the five sciences. He was given over to thirty-five mama nannies. He had seven bathing mamas, seven feeding mamas, seven ornamenting mamas, seven sweeping-up mamas, seven playing mamas. He was given over to these mamas. Ten years later, he practised astrology, medicine, crafts, grammar and the five sciences. Though he studied, he did not have to study, knowing them spontaneously (inborn), so that the prince knew things not even known by the masters. He

37

was given the name prince Dön-thamched Drupa, establisher of all topics. The prince, whilst remaining in the cool shade of the bodhi tree, the worms, bees, and all types of insects adorn him with precious ornaments of gold, silver, pearl and so forth. The prince was not attached to them because he had the eighty minor marks and thirty-two major marks (see Appendix I). At that time the ornament offering stupa arose.

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Then as for the fifth action, although his father the king asked him to marry, he did not grant it, but since his father asked him again and again, finally, a woman having thirty-two excellent virtues could be found. He promised he would accept her, the daughter of Shakya Lagnabechen. Shakya Satsoma, from the Shakya clan, was completely accepted. The mara Lhejin Devadatta said he talked with her before. The father of Satsoma said that he would give her to whoever is greatest in skill. For ten years he contended with Mara in arts, sports, swimming skill, wrestling, strength and prowess in archery, letters, calligraphy, literature, philosophy, craft, architecture, painting, grammar and languages including animal language, element message and contests of strength. Whatever they strove in, Mara could not. At that time the miracle- showing stupa arose. Then when the Buddha was exactly twenty years, Shakya Satsoma was married to him. At twenty-one his son Rahula (Drachenzin) was born. Then from the four sides of the palace he went walking outside, breathing fresh air in the four directions with his two very respectful and devoted servants. In the four directions the suffering of birth, old age, sickness and death was seen. When the suffering of samsara arose in his mind, the prince decided to go to Dharma.

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Up to here is the eighth chapter of the five worldly actions

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CHAPTER 9 Five world-transcending actions

ཨོཾ་མ་ཎི་པདྨེ་ཧཱུཾ།

CHAPTER 9

Five world-transcending actions.

OM MANI PADME HUM. The five world-transcending actions. First renouncing his home. Though his father-king and mother-queen spoke to him, he did not listen but left home for liberation. He could not even be kept from it by the soldiers. Having been raised into the sky by the minor deities of space, he went to Namdagdrung chöten, which was built in the time of Buddha Serthub and was already there. A gold pair of scissors descended from the sky and he cut his hair and ordained himself. A dakini is said to have taken his hair away. Then after, to the Buddha Kargyel Tishya, he offered his body ornaments and requested asceticism and samadhi. At that time the Gyen-phulwai chöten, ornament-offering stupa arose. As for the second action for practising austerities, he went to perform austerities on the bank of the river Narenzara. Tashi, son of a merchant offered him kusha grass and he received it. Because he performed austerities for six years, his body became emaciated. Having arisen from samadhi, he saw a brahman’s daughter, Legkyema, who was gathering accumulations and he went there. The milk of five hundred Shakya yellow-white buffalos were mixed together and boiled. One after another the milk of the five hundred Shakya yellow-white buffaloes were continuously boiled each day for seven days and added into one boil. Finally the last lot of the golden yellow milk was joyfully offered by her to the prince and

his body instantly became like polished gold. She wanted to offer to whoever dispute, but if you want to dispute, you can dispute with my follower retinue.” After that, Shariputra and Küntugyu-Dunggyi-Trengwachin disputed. Manggalyana and Mutig-Trai-Lawachin disputed. By disputing, Küntugyu and Mutig were defeated. They were spread as seats, receiving the feet of the winner on their head. Whoever lost had to become the disciple of the other. The desire realm gods, mara Ragthra and Rakta, these two having been made the leaders with quadrillion maras from space, showed themselves in various ugly forms, a rain of various weapons and so forth descended on the bodhisattva mahasattva, now the completely enlightened Buddha. Though Lhejin (Devadatta) shot the arrows of a master archer, all the weapons descended as a rain of flowers. Lhejin’s bow string broke. With the samadhi of great kindness and concentration, the sons of mara gods Devaputra were conquered. Since the Buddha’s body was not injured by the weapons, the mara of form (skandha) was overcome. Lhejin entered into the house of suffering and four sixteen-year-old sisters asked, “Brother, what is wrong?” “Since I have not overcome Gotama, you could deceive Gotama,” he said. Showing the Buddha their body ornaments and their breasts, they made signs of being moved by desire. Sending a parrot-like sound and talking very nicely they made signs of offering their body. The Buddha snapped his fingers and they became four ninty-nine-year-old ladies. Lhejin said, “Not overcome by us, how could you overcome? Please forgive us,” he said. Lhejin also said, “Gotama, your accumulations were collected for over a thousand eons. Saying that is false. Who is your witness?” The Buddha touched the earth with his right hand and said, “I am my witness.” He said that and the earth deity land goddess coming forth from its centre, half of her body came out of the earth, she held in her hand a vase of amrita. “As for the master of

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gathering the accumulations, it is he himself. I am the witness,” so she said. Lhejin and four sisters asked for forgiveness and prayed, “Namdak Kunga Choktu Zugzangwa, Yishe Jatsok Sergyi Lhuenpo Dra, Dakpa Jigten Sumna Lhangewa, Gonpo Chokhed Lani Chabsu Chi.” “Ocean of wisdom like a heap of gold, fame bright in the three worlds, Supreme Lord, to you we go for refuge.” By saying that, the four ninety-nine-year-old ladies were as before. They were changed into a completely pure bodies of sixteen-year-olds. When the mara of delusion was overcome, at that time the Mutig Tulwai chöten, stupa of taming the maras and extremists arose. The fourth action was taming the mara in the evening. At midnight he meditated on the hill, in the early sunrise of Bodhagaya having been truly completely enlightened, Buddha Shakyamuni was adorned with the thirty-two excellent major marks and eighty excellent minor marks. (See Appendix I)

His mind having comprehended the nature of knowables and their extent, he became the omniscient Lord Buddha Shakyamuni. At that time the Mahabodhi Jangchub chöten, enlightenment stupa arose in Bodhagaya. As for the fifth action of turning the wheel of Dharma, after becoming enlightened for seven weeks he did not teach the Dhama. Then having gone walking on the shore of the outer ocean and having arrived at the place of the naga Tangzung spirit, there in the heat of the naga place, he emanated. With a water dragon hood having made into a parasol, to the nagas he explained the Dharma. The kings of the nagas entered into the Dharma. Then the Bhagavan having gone to the central country, with the intention of explaining the Dharma to the world, intended to teach the Dharma to the son of Lo-Nova-Rangjed named Lhagchöd and the son of Gyutselshed named Ringphur. But Lhagchöd and Ringphur have died. One, seven days ago and the other, two days ago. Then he went intending to explain the Dharma to the retinue of five excellent disciples, but they said that since Buddha Shakyamuni ate the brahmani Legkye’s food, his discipline was broken. “Though he has the Dharma, we should not listen, nor spread his seat, not go to meet and see him off,” they proclaimed. Then the Bhagavan again returned to Bodhagaya and before the bodhi tree, exhorted, “Profound, beyond complexity, luminous, uncompounded. An amrita-like Dharma has been found by me. Even if I teach it to

anyone, they cannot understand it. Not speaking, I should stay in the forest.” “Zabzhi trodel ödsel duemajed, Dueci thabui chöshig dakgyi nyed, Sula tenchang gowar minuekyi, Mi-mra nagdab nyeddu nneparja.”

Having said that, for two months he did not teach the Dharma. Then on the eighth day of the second month of summer, the merchants Gagon and Zangpo, the elephants, Legshes and Changshes, having loaded various precious things, came from the southern direction. Having brought five hundred merchants, the came leading the elephant by a flower garland whip. The two elephants circumambulated the bodhi tree, not listening and not going away. When the merchants looked and saw the Buddha staying there, they filled the ladles with gold, silver and various precious things and offered him. “For us merchants living on the road an auspicious Dharma we request,” so they requested and the Bhagavan gave it. To the retinue of the leader merchants Gagon and Zangpo, to these five hundred merchants, he spoke. After three months had passed from the time of his enlightenment, he spoke. Speaking on the subject of the twenty-eight motion stars (astrology), combining auspicious expression of words, he spoke in verses. That was the Word of the first turning. Then he went to the region of Varanasi. By the five excellent disciples, some spread his seat, some built him a throne, some went to meet him. He turned the wheel of the Four Noble Truths to the five excellent disciples in the deer park at Varanasi, the place of sacred hymn recitors. When one year had passed, from the time of enlightenment to when in three years one month had not passed, he taught. When the Bhagavan’s thirty-eighth year had passed, up to forty-one he taught. The meaning of suffering should be known. The origin of suffering should be abandoned. Cessation should completely be produced. The path should be trodden. Beginning with these Four Noble Truths, having repeated three times, through them twelve different sections, these words of the lesser vehicle were the Dülwa-lungdhezhi (discipline). That was the teaching of the First Turning. Then after the eight classes of gods and spirits assembled, the god brahma offered a golden thousand-spoked wheel and requested. Thus the wheel of Dharma of marklessness was turned for the eight classes of gods and spirits. At the place of Nyen-öd kingdom, Shravasti,

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at Rajagri and at the place of Jagöd-phungpori, Vultures Peak, from the time of Buddhahood after three years had passed, form the time the Bhagavan was forty-one until forty-eight he taught from all topics, the kleshas and Namparjangywai, complete purification training. He taught both kleshas and purity enlightenment, duality and non-duality, that period was seven years. The Tshig-Tongtrag Gyapa sutra, hundred thousand verses, in Nyitri-ngatongpa, twenty-five thousand sutras, in Trigyedtongpa eighty-eight thousand sutras, in Gyedtongpa, eight thousand sutras and in Deshen-Ngapa sutras five sections Düdpa- Tshigsuchedpa sutra and so forth. He taught one kind of Sherchin and collected verses and so forth. That was the teaching of the Second Turning. Then in the region of Vaishali, Yangpachen in the county Padmachen, the Dharma wheel of true meaning (Ngeden Chökyi Korlo) was turned. It was taught to the retinue of arhats and bodhisattva Nivaranavishkambin (Depanamsel) and so forth, from the time of enlightenment after ten years had passed, after the Bhagavan had reached the age of forty-eight until he was eighty for a period of thirty-three years. Within that period the subjects of three marks, egolessness, naturelessness, and marklessness were taught. The words consisted of Mahakali Paltrengma, Rosary Glory Deities sutra, the Lion’s Roar sutra and so forth. The complete realisation and enlightenment and so forth, in twelve sutras it was taught. That was the word of the third turning of the Dharma wheel.

That was the ninth chapter of the five world-transcending action

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CHAPTER 10 The virtues of the bodhisattva, the Noble OneLord Avalokiteshvara

ཨོཾ་མ་ཎི་པདྨེ་ཧཱུྃ།

CHAPTER 10

The virtues of the bodhisattva, the Noble One Lord Avalokiteshvara

OM MANI PADME HUM. The kind words of great appreciation, gratitude and kindness to the bodhisattva, the Noble One Lord Avalokiteshvara. In the Buddha field of Sukhavati pureland in the west was the Buddha Amitabha of boundless light. He had insight and respect, a Sugata, a world knower, a tamer of beings, a steersman, an unsurpassable one. In front of Amitabha Buddha, before the leader of gods and human beings was the completely enlightened one, the Noble One Lord Avalokiteshvara, one whose miraculous power was immeasurable. Amitabha and Chenrezig have the same state of mind. The Buddha Amitabha is in his own nature and Avalokiteshvara is in front of Amitabha like an attendant.

The leader of the family, the Buddha Amitabha said, “Son of Noble family, from here in the eastern direction exists a Mijed world realm called the realm of fortitude. In that Buddha field of the truly completely enlightened Buddha Shakyamuni, is a palace at the peak of Potala mountain, a place blessed by all the Buddhas of the three times.” In the past it was said to be in the Himalayas, Bhutan. All the land is made of precious gold, silver, pearl, vaidurya, conch, crystal, coral, asamagarva rock heart jewel. Moreover they are filled with various lotus flowers, kumued, pundarika, sampaka, and myanganmepa trees,

parushana, mañzushaka, nalina, sogambadhi, kesara, dogzes, dogzechenpo and so forth. It was filled with wish-fulfilling fruit trees and flocks of birds sang beautiful songs. There were many herds of deer and other animals. They do not fight. Such a mountain is auspicious. It is magnificent. It is joy-producing. At the peak of that mountain is the palace of Lord Avalokiteshvara. It is a square mansion built of various precious substances. It is constructed with four pillars. In the four directions are four gates of precious substances. They are equal and symmetrical. It is delightful. It is beautiful. It is steady and beautiful to behold. It has four staircases. In height it is three pagtse. In extent it is five pagtse. The first side is made of precious gold. The second side is made of silver, the third side is made of ruby and the fourth side made of indraniila. The four corners are made from emerald. The lower ground made from the jewel kikeru and above made from the jewel lapis. The first rain cover was a canopy-like pagoda roof with water dragons at the corners, all made of precious gold. On the second pagoda layer, the water dragons are made of silver. On the third, the water dragons are made of turquoise. It is adorned with garlands and pennants of pearl and various precious materials. They are covered with bells, bell shape and round shape. Hanging-down bells are beautifully adorned with silk tassels and ornament. They are covered by many bouquets of flowers. Garlands and pennants have flowers or bouquets at the top and bottom of the garland loops. In that palace, laid on a ground of precious vaidurya is the Six Syllables, OM MANI PADME HUM of untarnishable silver platinum. By these in the future time, the benefit of many sentient beings will be performed. In the middle of that house, a beautiful and radiant lion throne with a lotus, sun and moon seat is set out. Numerous retinue of gods, nagas yakshas, gandharvas asuras sky soarers, kinnaras, great toches, humans, non-humans and so forth,

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are gathered. Amitabha said, “Son of Noble family Avalokiteshvara may you live there with joy and happiness and remain there with reverence. These beings will respect you. As for that mansion, by all the Tathagatas and Buddhas meditating in your place, they are completely enlightened. Son of Noble family, since it is established as a dwelling place for you, go there and accomplish Buddha activity. The benefit of beings will be performed,” so he exhorted. The Noble One Lord Avalokiteshvara, as a sign of arriving in the paradise palace of Potala mountain in this Mijed world realm of fortitude, from his body many light rays radiated. All the Mijed world realm of fortitude was pervaded by that light. All the light of the sun and moon was made pale. Then from among the gathered retinue of the Bhagavan, the bodhisattva Nivaranavishkambin arose from his seat. Having thrown his upper robe over one shoulder he planted his right knee down on the ground. To the Bhagavan he made a request in these words, “Bhagavan, what is the cause of the exhibition of these great light rays? What is the condition?” So he requested. The Bhagavan exhorted, “Son of Noble family, from here in the western direction beyond world realms. transcending the number of grains of sands of the Ganges River exists the world realm called Padmachen paradise, there the Buddha Amitabha dwells. Close to him exists the bodhisattva the Noble One Avalokiteshvara. After he came into this Mijed world realm, having abided in the palace of Potala mountain, he will perform immeasurable benefits for countless sentient beings. As for this, that is his power. It is like that. Immeasurable light rays, immeasurable action. From every light ray many Tathagatas’ bodies emanated. They teach the Dharma of the six paramitas. Benefits will be performed for many sentient beings.” So he exhorted and then the bodhisattva Nivaranavishkambin requested, “The bodhisattva the Noble One Lord Avalokiteshvara, what kind of virtues does he have?” So he requested. He began to explain the greatness of the virtues of the Noble One Avalokiteshvara, “In that life at that time the Bhagavan dwelling at the summit of Malaya Mountain, surrounded by an ocean of retinue of countless bodhisattvas, the one called the Noble One Lord Avalokiteshvara among bodhisattvas, is a supreme one in the three thousand-fold universal world realms. As many as the grains of sand of the Ganges having emanated one thousand and two Buddhas, who perform benefit for beings, they exhorted

the Word of the streams of various sutras. Lord Avalokiteshvara in the great three thousand-fold universal world realms, arranging the cause equal to the number of atoms of the great elements of their middle world realm, having emanated the twelve actions of performing benefit for beings as taught in the Pundarika Sutra. Material like human level, the hell, animals is in one system. Moreover the Noble One Lord Avalokiteshvara in these emanated centillion Zambuling (earth) worlds, a centillion Bodhagaya, a centillion Victorious One Shakyamuni, and on their north side a centillion Snow Land kingdoms, a centillion king Songtsen Gampo, a centillion queen Tritsün, a centillion queen Kongjo, a centillion Rasatrulnang temples. Having emanated them, he performed benefit for beings as taught in the compassion Snyingje Namparrolpai sutra.” “Moreover in that life at that time when the Bhagavan was in Shravasti, in Zetaitshel grove (Palace Monastery Kingdom of Mijed Paradise), the pleasure garden of Anathapindika, where he was abiding together with a numerous retinue, spoke the Word on the bodhisattva called the Noble One Lord Avalokiteshvara. Every day he completely ripens quintillion of sentient beings. As for what his confidence is like, even Buddha does not have it. Immeasurable eons ago he was in the world of Buddha Lhagthong. In that life at that time, I was a merchant’s son called Pökyizhin. From that Buddha, I heard the virtues of the Noble One Lord Avalokiteshvara expressed. When that teaching had passed, I was in the world of Buddha Tsugdan. I, in that life at that time was a bodhisattva Trin. I heard the virtues of the Noble One Lord Avalokiteshvara expressed. When that teaching had passed, Buddha Tamched-chob arose. Also in that life at that time I was a brahman boy, Dramzekheur. In a region people do not visit, in the ravine in front of a rock mountain, meditating on patience, from that Buddha, I heard the virtues of the Noble One Lord Avalokiteshvara expressed. That Noble One Lord Avaloktieshvara having gone to a land of gold, having gone to the hell realm taught the hell beings of various forms the queen of vidya mantras, the mani mantra. Having said the Six Syllables, OM MANI PADME HUM, they were completely ripened. Then having gone to a land of silver, in the ear holes of four-legged sentient beings, after the sound of the Six Syllables, Zamatog-ködpai-do sutra arose, as soon as they heard it, having become irreversible they were supremely happy.” Then the bodhisattva Lagna-Rinpoche asked, 43

“Bhagavan, where is this Noble One Avalokiteshvara now?” The Bhagavan exhorted, “Now he is Sukhavati in the west. He abides in the Buddha field of Buddha Amitabha paradise. Those who remember the name of the Noble One Avalokiteshvara will have happiness. They will be completely liberated from the suffering of birth, old age, sickness and death. Having been born in the Buddha field of Sukhavati, they will hear the Dharma from the Buddha Amitabha. In their bodies the suffering of samsara will not arise. The beings of this continuum, the suffering of the kleshas and of hunger, thirst, and poverty will not arise. Suffering of the womb will not arise. Through the practice of Dharma, one is protected, one will be reborn miraculously in a lotus blossom. Whoever has deep devotion for Avalokiteshvara (Chenrezig) and never forgets him will be assured of Buddha paradise. This is irreversible,” so he exhorted. The bodhisattva Lagna-Rinpoche wondered at it. No one has and no one can see all the sphere of activity of this bodhisattva the Noble One Avalokiteshvara. Even the Tathagatas cannot see it. Then the Bhagavan exhorted the bodhisattvas, “Sons of Noble family, even in every hair pore of this bodhisattva the Noble One Avalokiteshvara, these wonders exist. Hair pores called Gold exist. In these abide centillion limitless gandharvas. They are not intimidated by the suffering of samsara. They have blissful minds. Kleshas and malice do not arise. If these are passed, there are hair pores called Black. In these abide centillion limitless rishis. These rishis also listen to the Zamatog-ködpai-do of Six Syllables. They do not see the suffering of samsara. When those have been passed, hair pores called Amrita exist. In these abide centillion sons of the gods looking like human girls. After the bodhisattvas have gathered, the Six Syllable king of vidya mantras produced the discourse of the great vehicle. When that is passed, light hair pores in the ear called Rinpoche-nacha, precious ear adornment exist. In these abide centillion limitless daughters of the gandharvas. As for their form and face it is like that of the daughters of the gods. They remember the virtues of the Noble One Lord Avalokiteshvara and practise the Six Syllable mahayana Dharma. They are flowers of Avalokiteshvara. When that is passed, hair pores called sunlight Nyimaiöd exist. In these, centillion limitless bodhisattvas exist. They remember the great mantra of Six Syllables.

By merely remembering it they realise nirvana and Buddhahood. At that time the talk of the

Dharma of the great vehicle is produced. At that time also the face of the Noble One Lord Avalokiteshvara is seen. When that is passed, there are the pores called Gyelwai-wangpo ‘Lord of Victorious Ones.’ In these abide many limitless irreversible never-returning bodhisattvas. For them the sufferings of samsara do not arise and their minds abide in equanimity. After these are passed, hair pores called Menchenpo ‘great physician’ exist. In these abide many centillion limitless bodhisattvas obstructed by one birth. These, having thought that the Dharmas of samsara are impermanent, knowing the dissolution, suffering and destruction, rest in emptiness, marklessness, and wishlessness. When those are passed, there exist hair pores called Nnatshog-Gyelpo ‘various kings.’ In these, centillion limitless of Buddhas abide, mutually speaking with one another about the twelve different sutra (dodechunyid). When these are passed, there are hair pores called Thama-Gyeltshengi-Gyelpo, ‘final victory banner king.’ In these, after many Tathagatas (Dezhin-shegpa) abide, they teach the Dharma of the six perfections. Then the bodhisattva Nivaranavishkambin asked, “Are there any other hair pores?” The Bhagavan exhorted, “Son of Noble family when these are passed, on the right foot of the bodhisattva Avalokiteshvara are the four oceans whose bottom cannot be fathomed. From these four oceans come four lotus stalks. On every lotus petal is a Tathagata body, surrounded by a retinue of many ten thousand followers teaching the mahayana Zamatog-ködpai gyalpo (Six Syllables, king of mantra). Moreover they teach the Dharma of the six paramitas. They completely ripen sentient beings. They establish them in unsurpassable enlightenment. Son of Noble family, the emanations of Noble One Lord Avalokiteshvara are like that. Then the bodhisattva Nivaranavishkambin asked, “If I want to see these hair pores, by what means would I see them?” So he asked. The Bhagavan exhorted, “Son of Noble family, as for these hair pores, they are ungraspable like space. The bodhisattva Samantabhadra (Küntuzangpo) went in these hair pores for twelve years but did not see them.

Therefore as for the body of nature, if it is not seen even by the Tathagatas, what need to speak of the bodhisattvas. The miracles and emanations of the Noble One Lord Avalokiteshvara are inconceivable. The bodhisattva Nivaranavishkambin asked, “By what

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means would I see them?” The Bhagavan exhorted, “Son of Noble family, if you want to see them, prostrate, offer, pay respect and homage here, by coming to this Mijed world realm of fortitude look at his life,” so he spoke. At that time, in that life, in the western Buddha field of Sukhavati pureland, the Buddha Amitabha encouraged the bodhisattva the Noble One Lord Avalokiteshvara with these words, “You bodhisattva having Great Compassion, from now in the eastern direction is the Mijed three thousand world realms. Going to Potala mountain in the thousand-fold world realm of fortitude, in accomplishing Buddha activity, remember the benefit of sentient beings. In the paradise monastery of Zetaishel grove, the Buddha Shakyamuni is expressing the virtues of you, the bodhisattva. Offer him these lotuses saying, ‘do not let your body pass into nirvana’. Supplicate him not to pass into nirvana,” so he said.

By the bodhisattva the Noble One Lord Avalokiteshvara stretching out and bending his arm, in that measure of time he went to Rio Potala, the peak of Potala mountain. By all the Buddhas of the three times, it was blessed as the dwelling place of the Noble One Lord Avalokiteshvara. Then came a rain of many flowers, clothes and jewels. Cymbals resounded. Ponds filled with flowers arose. The earth moved. By the power of bodhisattva the Noble One Lord Avalokiteshvara arriving in that place, sentient beings of hell, pretas and animals were liberated from the sufferings of the lower realms. They were born as gods and human beings. As for gods and human beings, some attained the enlightenment of shravakas, some attained the enlightenment of pratyeka Buddhas, some attained the enlightenment of bodhisattvas, some attained the completely pure Dharma eye and some attained the patience of Dharma of birthlessness. Benefit for beings were performed. Then the Noble One Lord Avalokiteshvara undertook to go from Potala mountain to the paradise monastery of Zetaitshel grove. Having emanated blue, yellow, red, white light rays and with a colour like crystal and silver, he went to the paradise monastery of Zetaitshel grove. Having circumambulated the Bhagavan three times, these light rays reached the realm of the Avinci

Hell and the suffering of hot and cold were purified. Having

reached the realm of the pretas, their suffering of hunger and thirst were purified. Having reached the realm of the animals, their suffering of stupidity were abandoned.

Also in the paradise monastery of Zetaitshel grove there was a rain of jewels and clothes and the cymbals resounded. Then the bodhisattva the Noble One Lord Avalokiteshvara holding a thousand-petaled lotus went to the Bhagavan. Having prostrated and received his feet on the head, said, “This flower is sent by the Buddha Amitabha for the sake of offering to the Bhagavan himself. Are you healthy, in no harm, with good health, complexion and experiencing joy and happiness?” So he asked of his well-being. (Each petal has one thousand dakas and dakini deities which is symbolized by rice offering.) Then the Bhagavan received the flower and having put on his left side asked, “Son of Noble family, for you there are no kleshas, will you completely ripen sentient beings?” The Noble One Avalokiteshvara said, “Bhagavan, for me there is no sadness, fatigue and kleshas. I will completely ripen sentient beings. I have good health, no delusion, so Bhagavan I will help completely ripen sentient beings.” Then the Bhagavan exhorted, “It is excellent, it is excellent. Completely ripen sentient beings.”

That was the tenth chapter of completely expressing the virtues of the bodhisattva the Noble One Lord Avalokiteshvara

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CHAPTER 11 The source of the sutra

ཨོཾ་མ་ཎི་པདྨེ་ཧཱུཾ།

CHAPTER 11

The source of the sutra

OM MANI PADME HUM. Then the

Bhagavan was abiding in the palace monastery of Zetaitshel grove, in Shravasti, in the pleasure of Anathapindika. He was with twelve and a half hundred sanghas and many bodhisattvas.

Then to the Bhagavan the bodhisattvas Nivaranavishkambin spoke these words, “Bhagavan the great vidya mantra benefits all the six kinds of beings, removes samsara from the root, completely liberating hell beings, pretas and animals from the lower realms, making human beings experience the taste of Dharma. Since I seek an explanation of omniscient wisdom, how will I attain it? Bhagavan, to the one who tells me the Six Syllables, filling the world (Jambhudvipa) with the seven precious things, I will offer them. Bhagavan, since I wish to write down the Six Syllables, even if there is no paper, birch bark, flaying my skin, I will use it as paper; taking my bones I will use it as pen; drawing my blood I will use it as ink. Bhagavan, for me there is no sadness and fatigue. As for that, it will be the root lama of our father and mother sentient beings.”

Then the Bhagavan exhorted the bodhisattva Nivaranavishkambin, “Son of Noble family, for the sake of the vidya mantra of Six Syllables, in former times, though I paid homage to

centillion limitless Tathagatas, I did not hear from these Tathagatas. At that time in front of the Buddha, the Tathagata, arhat, truly completely enlightened Red Amitabha, tears arose in my eyes on the face because of crying, so he asked, ‘Son of Noble family, why are you crying? With tears arising what is the fault?’ ‘When centillion limitless of Tathagatas paid homage, the Six Syllables that remove all the sufferings of beings was not given to them. I asked the Sugata, the knower of the world, tamer of beings, steersman, teacher of gods and humans, the Buddha Bhagavan to explain it,’ so I requested.”

Then Buddha Amitabha said to the great bodhisattva Lord Avalokiteshvara, “Son of Noble family, as for this vidya mantra of Six Syllables, these are rare words, vajra words, words of unsurpassable wisdom, words of inexhaustible wisdom, words of the completely pure wisdom of the Tathagata. Son of Noble family this great vidya mantra of Six Syllables, because it was blessed by me, therefore centillion limitless sentient beings will be completely liberated from samsara quickly in unsurpassable true complete enlightenment. They will be completely enlightened. Say this vidya mantra of Six Syllables.” Then to the bodhisattva the Noble One Lord Avalokiteshvara he taught this vidya mantra of Six Syllables.

OM MANI PADME HUM. The Buddha Amitabha exhorted the bodhisattva Nivaranavishkambin, “If some hold this vidya mantra OM MANI PADME HUM in their bodies, Son of Noble family, these should be understood as vajra bodies. They should be understood as relic stupas. They should be understood as the wisdom of the Tathagata.

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OM MANI PADME HUM. If the sons or daughters of Noble family recite this vidya mantra one time, their confidence will become inexhaustible. Their self-reliance wisdom, heap of wisdom will be completely pure. They will possess great kindness and Great Compassion. Every day the six perfections will be completely perfected. They will attain the power of a chakravartin. They will become irreversible bodhisattvas. They will be enlightened with unsurpassable, true, complete enlightenment. OM MANI PADME HUM, these Six Syllables when by the hand have been written on walls and rocks, by the hand when it has been touched and the view produced, by these men and women, boys and girls, by merely being seen they will become bodhisattvas in their next life. Wild animals, birds, horses, cows and those sentient beings by which they are seen, all these will be bodhisattvas in their next life. They will be without birth, old age, sickness and death, meeting with unpleasantness, free from pain and without suffering. Yoga siddhi will become inconceivable. Son of Noble family, OM MANI PADME HUM, this vidya mantra of Six Syllables is the true essence of the bodhisattva Avalokiteshvara. Saying this vidya mantra of Six Syllables, make an effort always to recite it. These Six Syllables possess merit. At the time of reciting this, Buddha Bhagavans ninety-nine times as many as the atoms of the sand of Ganges River will gather. Son of Noble family, in every one of his hair pores, Tathagatas are abiding there. Son of Noble family, by you getting such a wish-fulfilling gem, you will be attained. By you the seven kinds of shravaka families will be enlightened, that is good. Son of Noble family, that even the limitless creatures living in your belly, having become irreversible bodhisattvas, is excellent. Whatever is said they will be given.” Then the Bhagavan said these words to the bodhisattva Nivaranavishkambin, “Son of Noble family, this vidya mantra of Six Syllables, OM MANI PADME HUM is like this for example, though the number of atoms of the earth could be grasped, the merits of reciting this vidya mantra of Six Syllables one time could not be grasped. Though every drop of the water of the ocean could be counted, the merits of reciting this vidya mantra of Six Syllables one time could not be counted.

OM MANI PADME HUM, Son of Noble family it is like this – for example, the house of some person is one hundred pagtse and its height is three hundred pagtse. It is completely

filled with mustard seed or sesame grains. It is without even a hole the size of the eye of a needle and at its door a man who does not age and does not die is placed. If in every hundred eons and sesame grain is taken out by him, by the number of these it could go on until the foundation of the house is reached, until it is exhausted and no more, but the measure of merits of reciting this vidya mantra of Six Syllables one time could not be gasped.

OM MANI PADME HUM, Son of Noble family, it is like this for example, by the sentient beings living in the four continents, the barley, wheat, rice, white Chinese beans, Nepalese beans and so forth; little beans and juniper, various kinds of plant with very small seeds and so forth are planted. By the naga king, from time to time rain falls. After these grains ripen they are reaped and harvested. In the earthly world, having put these to one side, on wagons, people carrying loads, animal loads and basket loads having been brought in these containers, transported by oxen and donkeys, having been thrashed with sticks by people, though every grain of that heap of grain could be counted, the measure of merits of reciting this vidya mantra of Six Syllables one time could not be gasped.

OM MANI PADME HUM, Son of Noble family, it is like this – for example, flowing in the earthly world are the great rivers Sita, Ganga, Yamuna, Sindhu Pukcha, Shatadru, Tsendra-garva, Eyravati, Sumkata, Amakala and Kotari. Each river has five hundred tributaries, day and night they flow into the midst of the ocean. Son of Noble family, as for OM MANI PADME HUM, the merits of reciting this vidya mantra one time increases even more than that.

OM MANI PADME HUM, Son of Noble family, for example, it is like this. Those of the four-legged family, oxen, donkeys, buffaloes, horses, elephants, dogs, foxes and goats, these four-legged animal and likewise lions, tigers, zebras and so forth, deer, monkeys, rabbits, pigs, mice, these and so forth, every hair could be counted, but OM MANI PADME HUM, the merits of reciting this vidya mantra one time could not be counted.

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OM MANI PADME HUM, Son of Noble family, for example it is like this – the king of mountains, the vajra iron mountains in height is one billion and ten million fathoms (pagtse jatog). Every face of that mountain is also one billion and ten million fathoms (pagtse jatog) and below it is one billion and twenty million fathoms (pagtse jedtri). If there is a person who does not grow old and die and this person, after an eon had passed by, wiped it every time with a kashika cloth, one day it would be exhausted, but OM MANI PADME HUM, the measure of merits of reciting this vidya mantra one time could not be counted.

OM MANI PADME HUM, Son of Noble family, it is like this – for example, the middle of the ocean has a depth of one billion and sixteen million fathoms. In width, to the horse head mountain. From the existing immeasurable, by me a hair tip hundredth part if it is scattered, though I could count every drop, OM MANI PADME HUM, the measure of merits of reciting this vidya mantra one time could not be counted. OM MANI PADME HUM, Son of Noble family, for example it is like this every leaf of a sandalwood tree could be counted but OM MANI PADME HUM, the measure of merits of reciting this vidya mantra one time could not be counted.

OM MANI PADME HUM, Son of Noble family, for example it is like this – existing in the four continents the men, women, boys and girls, all these abiding on the seventh bhumi level of a bodhisattva, the heap of merit of these bodhisattvas could be counted, by OM MANI PADME HUM, the measure of merits of reciting this vidya mantra one time could not be counted.

OM MANI PADME HUM, Son of Noble family, for example, it is like this – twelve months, a year, or twelve months with an extra lunar month a complete solar year, the rain falls day and night, every drop could be counted, by OM MANI PADME HUM, the measure of merits of reciting this vidya mantra one time could not be counted.

OM MANI PADME HUM, Son of Noble family, the number of merits and virtues though

it need not be expressed, but if there exist centillion limitless Buddhas like me and to these for an eon, requisites for life of divine clothing, food and medicines which efficacious for sickness, the merit of paying them homage with these could be counted but OM MANI PADME HUM, the measure of merits of reciting this vidya mantra one time could not be counted. That I alone in this world realm exist, what need is there to say that they are inexpressibly countless.” Then to the Bhagavan the bodhisattva Nivaranavishkambin said these words, “Bhagavan, this vidya mantra of Six Syllables from where should it be sought?” The Bhagavan exhorted, “Son of Noble family, this vidya mantra of Six Syllables if it is not known even by the Tahtagatas, why speak of the bodhisattvas? Son of Noble family, even I, having wandered in and gone many times to hundred of thousand centillion limitless world realms, having gone before the eyes of the Tathagata Amitabha knowing the present and future, having joined my palms, by the power of Dharma the tears flowed. Son of Noble family, this great vidya mantra of Six Syllables, do you desire to make an effort to meditate on it?” So he asked. He said, “Bhagavan, I seek to do so. Sugata, Tathagata I seek to do so. As one tormented by thirst seeks water, like that, Bhagavan I am wandering in the world realm seeking the Six Syllable mantra. Though I have paid homage to centillion Tathagatas, I have heard nothing at all. As for you Bhagavan, protect me, you are my refuge, you are my defender, you are my support. Be the eye for my deteriorated senses. Be the knower of my lost path. Be the stabilizer for my mind. Be the Dharma for the completely thirsty, show Dharma amrita,” so he said. Then the Tathagata, the arhat, the completely enlightened Buddha Amitabha, to the bodhisattva Noble One Lord Avaloktieshvara exhorted with the voice like a kalapingka bird, “OM MANI PADME HUM. Listen, Son of Noble family, the Tathagata, the arhat, the completely enlightened Buddha Padma-Dampaichog, as he became a Tathagata, because of seeking the vidya mantra of Six Syllables, to centillion limitless world realms though he went, did not find it, but Son of Noble family by you it is given.”

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Sourmit Noble family

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This says munts of Six Syllables lime why dould it be dimmed. Sm of Sole timmy this lys mamm of St Syllables yihe (mas why peak of the bust/ Son of Nobla idered and gone many times in red of thaumé cemiline iving gone before the ewes of the Tatargate Ammisola knowing the wine mower of pharron the tears flowed 500

sive mantra of Sex Syllimim do you desire to make an effort to

and Blingan. Istek tolls in Numente Filhagwa 1 veck ented Ive Hirest Soute tenter Tika Think: Blatuaven I am Walderm

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Fladdin Anutable to the boilin area Nolls On Lind Con ihm vince like a kilimo hind FOM MANE PARME file family de Tuthente the athu me sommend only tod

cemillion Invites all real though in within did and thed

In a former incarnation of the Buddha Padmachog exhorted the Noble One Lord Avalokiteshvara, “Son of Noble family you give me the Six Syllable vidya mantra. By me centillion limitless sentient beings establishing in the Six Syllable, they will be completely liberated from samsara, quickly and completely enlightened with unsurpassable true complete enlightenment.” Then to the Tathagata Padma-Dampaichog the bodhisattva the Noble One Lord Avalokiteshvara gave this great Six Syllable vidya mantra, OM MANI PADME HUM. At that time the earth shook and the eighteen great gods appeared. The depths of the ocean were disturbed. Maras, spirits, witches and all makers of obstacles were frightened and terrified. Yakshas, rakshasas, and great black ones also fled. Then the Tathagata Padmaichog raised a mudra like the trunk of an elephant, to the Noble One Lord Avalokiteshvara, a short pearl necklace (semodorin) worth a hundred thousand mountain of jewels. Having received it, he offered it to the Buddha Amitabha. He received it and offered to Buddha Padmaichog. Thus Buddha Padmaichog having received it from the Noble One Lord Avalokiteshvara, went to the world realm of Padmachen paradise. “Son of Noble family, thus this vidya mantra of Six Syllables was heard by Buddha Padma-Dampaichog.” Then the bodhisattva Nivaranavishkambin asked, “Bhagavan, where do I go to hear this Six Syllable?” “Son of Noble family, the Word is spoken in the region of the great country Khormojig, by a spiritual friend who is an exponent of the Six Syllable. Go there and you will hear it. As for lamas grasping and holding this vidya mantra of Six Syllables, they are rare. Such exponents of Dharma should be viewed as equal to the Tathagata of Buddhas. They should be viewed as precious wish-fulfilling gems fulfilling one’s desires. Having seen the action and behavior of those exponents of Dharma, doubt should not arise. They are emanations of Buddha Amitabha. Now for taming ordinary beings, emanation is also ordinary teacher who acts like an ordinary person, for the goal of taming ordinary people. The action and discipline of ordinary people is deteriorated. Clothed in unclean saffron robes, their behavior is not restrained. They are completely surrounded by wives, sons and daughters. Their behavior has completely degenerated. When they become undevoted and doubtful, when they doubt, by doubt arising they will transmigrate from the level of a bodhisattva and they will be born in the lower realms,” Buddha Shakyamuni exhorted.

Then Nivaranavishkambin surrounded by centillion limitless bodhisattva householders and renunciates, and those in the form of boys and girls who carried celestial parasol, divine incense, offering ordinary pure divine substances, clothes, crowns, garlands, short mother pearl necklaces, celestial flowers, food and many enjoyments, in order to perform the action of offering to that exponent of Dharma finally reached the earthly Yul-Khormojig. He prostrated at the feet of that exponent of Dharma. Having offered all these articles of offering, he joined his palms before that exponent of Dharma. Having tightly grasped his feet, he made this request, “My lama, as for you, be the eyes of those with damaged senses. Be the knower of the path for those who have lost the path. Be the protector and defender of those who have no protector. For me who is thirsty, satisfy with the amrita of Dharma. May I attain unsurpassable enlightenment. Turn the twelve-fold wheel of Dharma. Liberate sentient beings from the suffering of samsara. Make heard formerly heard Dharmas. Liberate from grasping the bad realms of samsara. Lama, tell me the vidya mantra of Six Syllables.” So he requested and then that exponent of Dharma exhorted, “Son of Noble family, as for this vidya mantra, they are very rare words. These are vajra words. They are words of indestructible vajra. They are words of unsurpassable wisdom. They are the words of the prajnña paramita, the mother who created all the Buddhas of the three times. As for the merit of prostrating to the Syllables, a hundred times, a thousand times, a trillion hundred thousand times, does not go near it. If one recites and says it a little, the meaning of the twelve sutras will be realised. As for all other sutras, they are like straw husks. As for this sutra, it is like the essence of grain. The yoga siddhi of all other Dharma is like chaff. The yoga siddhi of these Six Syllables is called the most excellent of all yoga siddhis. It is called unequal and equal, unequal because it is better, equal because it brings from low to high. It is the essence of all and so forth. Son of Noble family, by reciting the Six Syllables one time, the six paramitas will be completely perfected.

By some the Six Syllables is made into a yidam (“yi” means mind, “dam” means choosing) and if the body of these holders are touched, by that irreversibility is attained. If the names of the Six Syllables are recited one time, all the Tathagatas will be offered to and are

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pleased. Though many good qualities are explained, they need not be explained and telling does not reach them.” Then that bodhisattva Nivaranavishkambin requested from that exponent of Dharma with these words, “Explain to me the Six Syllable mantra, I ask of you.” That knower of Dharma remained in thought and from space sound arose, “Give the queen of vidya mantra.” Then that exponent of Dharma looked into space and saw the bodhisattva the Noble One Lord Avalokiteshvara abiding in space. That exponent of Dharma said, “The Noble One Lord Avalokiteshvara says to give the Six Syllable mantra.” Nivaranavishkambin having become faithful and devoted received his feet on his head. “OM MANI PADME HUM, the queen of vidya mantras, these Six Syllables, I give to the bodhisattva Nivaranavishkambin.” As soon as he said that, the earth shook six times. As soon as it moved, these samadhis were attained the samadhi of Unexhausted Dharmata, the samadhi of Immeasurable, the samadhi of Yogachara, the samadhi of Abiding in Liberation, the samadhi of All-Discriminating, the samadhi of the King of Arrangements. and the samadhi of Grasping Dharma.

Then the bodhisattva Nivaranavishkambin having filled the four continents with seven precious things, began to offer them as gifts of repayment. That exponent of Dharma said, “Son of Noble family, these gifts of yours do not come up to repaying even one of the Syllables, not to mention the Six Syllables. Son of Noble family, you are not your fault, I am not taking these from you. Son of Noble family, as for you, you are a noble bodhisattva. By me you are tamed,” so he said and to that exponent of Dharma, Nivaranavishkambin offered a pearl rosary worth over hundred thousands. “Son of Noble family, you listen to my words, offer this rosary to the Bhagavan Lord Buddha Shakyamuni,” so he said. Then the bodhisattva Nivaranavishkambin having prostrated his head at the feet of that exponent of Dharma, rejoiced in having received the Dharma and from completely perfect intentions went to the temple of the paradise monastery of Zetaitshel grove. Prostrating his head at the feet of the Bhagavan Shakyamuni having offered the pearl rosary, he said, “As for this, it was bestowed by the Dharma exponent khenpo.” Having said that, he stayed together with

them. The Bhagavan exhorted, “By you is the great benefit accomplished? Is the great

attainment attained?” He spoke these words and Nivaranavishkambin said, “My wishes are established. Attainment is well-attained. The queen of vidya mantra, the Six Syllables, is heard.” The Bhagavan spoke. “Son of Noble family, that the vidya mantra of Six Syllables has been heard, it is excellent. By me also you should be blessed.” So he said and at that time hundred millions of Buddhas from the sky with one voice said this vidya mantra of Six Syllables, OM MANI PADME HUM. At that time over sixty thousand bodhisattvas attained the vajra-like samadhi. Hundreds of thousands of limitless gods and humans, having purified their obscurations, attained patience within the Dharma of birthlessness. Then the Tathagata, the arhat, the completely enlightened Buddha Shakyamuni exhorted the bodhisattva Nivaranavishkambin in a voice like the cuckoo kalapingka bird, “OM MANI PADME HUM, Son of Noble family, as for this vidya mantra of Six Syllables, it is the essence mantra of the bodhisattva, the Noble One Avalokiteshvara. As for the assembly of merit, the power of Avalokiteshvara, it is like that. To Tathagatas, arhats, completely enlightened Buddhas as many as the sands of the Ganges River, for eons and eons, if one paid homage with divine garments, food, cushions and medicine that is efficacious for sickness, and all kinds of necessary objects, the merit would spread and increase. That is a tip of a hair of that existing from offering to the great bodhisattva the Noble One Lord Avalokiteshvara. OM MANI PADME HUM, Son of Noble family, like this, for example, the depth of the ocean in depth is two billion and sextent million fathoms (pagtse gyedtri-zhigtong). Every drop of that immeasurable measure could be counted, but the great merit of the bodhisattva Lord Avalokiteshvara cannot be counted. OM MANI PADME HUM, Son of Noble family, it is like this, for example. Existing in the four continents the lions, tigers, leopards, yeti (spirit savage man, can become invisible, called Dred) and so forth, bears, various kinds of predatory animals and black antelope and so forth, various kinds of deer-like wild animals, and cows, horses, and buffaloes, elephants, zebras, donkeys, monkeys, rabbits, pigs, mice, and all four-legged creatures, every hair of these could be counted, but the great merit of the bodhisattva Avalokiteshvara, the measure

of merit, as for that, they could not be counted.

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OM MANI PADME HUM, Son of Noble family, it is like this for example, as many atoms as the four continents together with Mount Meru, limitless atoms of Tathagatas, arhats, perfectly enlightened Buddha statues made of divine precious gold, having put in relics every day, if one made offerings to them, the measure of the heap of merit could be counted, but the measure of the merit of offering to the bodhisattva Lord Avalokiteshvara could not be counted.

and death will not arise. In the bodies of those, cold and hunger will not arise. They will not abide and be born in a womb. Having produced contemplation, moved by the taste of Dharma they will be born from within lotuses. The bodhisattva Lord Avalokiteshvara is a stable, firm yidam, completely perfect and until sentient beings are established in liberation in this world realm, always grasp and abide in it.”

OM MANI PADME HUM, Son of Noble family, it is like this – for example. As for the leaves of the sandalwood tree they can be counted, but the virtues and merits of the bodhisattva Avalokiteshvara cannot be counted. OM MANI PADME HUM, Son of Noble family, it is like this, for example – all the men, women, boys, and girls dwelling in the four continents, the heap of merit of establishing them in the fruit of stream entering, once-returning and non-returning and arhats and pratyeka Buddhas, the heap of merit is equal to that of offering to one hair pore of the bodhisattva Lord Avalokiteshvara.” Then the bodhisattva Lagna-Rinchen asked these words of the Bhagavan, “Bhagavan, the heap of merit of the bodhisattva mahasattva the Noble One Avalokiteshvara which is such and like that, if by the Tathagatas it is not seen and not heard at all, why even speak of the bodhisattvas?” The Bhagavan exhorted, “Son of Noble family, for eons human beings as many as all offered clothes, food, cushions, medicines that are efficacious for sickness, and necessary requisites to Tathagatas like me, completely enlightened Buddhas and arhats that were abiding in one place. For them though there were merits, by these if the heap of merits of the bodhisattva Avalokiteshvara could not be counted, Son of Noble family, why even speak of myself abiding alone in this world realm? Those in this world realm who remember the name of the bodhisattva Avalokiteshvara will have happiness. They will be free from suffering. As for those, they will be completely liberated from old age, sickness, death and suffering. As for those, as a king of swan goes quickly, the sons of the Victorious One in the realm of Sukhavati pureland will listen to the Dharma from the Tathagata Amitabha. When they have listened to the Dharma, in the bodies of those, the suffering of samsara, passion, aggression and ignorance will not arise. Old age, sickness

OM MANI PADME HUM. Then Nivaranavishkambin requested, “Bhagavan, please explain the mahayana sutra Zamatog-ködpai-do. By the Dharma satisfy us and make us rejoice.” The Bhagavan exhorted, “Son of Noble family, this great vehicle sutra, king of the three jewel, the great Zamatog-ködpai-do, listening to one syllable or one verse of it, grasping, holding and reading, the king of three jewel, Zamatog-ködpai- do, the merit cannot be counted. For example, reading the Six Syllable mantra one time, comprehending, properly taking it to heart, possessing it and orderly reminding of this mantra is great fortune and the heap of merit cannot be grasped. For example, the measure of atoms into which the earth is divided can be counted, but the merit of the mahayana sutra cannot be counted. The depth of the ocean I could count drop by drop, but all the merit of one verse of the Zamatog-ködpai cannot be counted. For example, paying homage to Tathagatas, arhats, completely enlightened Buddhas as many as ten times the grains of sand of the Ganges river summoned into one place for twelve eons, by food, cushions, medicines that are efficacious for sickness and necessary requisites, the merit of making offering to the Zamatog-köpai sutra is greater than heap of merit of that. For example, from every house in the four continents a great monastery of divine precious gold is built, in these a thousand stupas are made and in each of them relics are placed. Even greater than the heap of merit of making offering to these is the merit of writing the Zamatog-ködpai sutra. Making golden temples as big as all the houses in the four continents and increasing it with five hundred great rivers flowing into the depth of the ocean, as for the merits of reading the Zamatog-ködpai sutra, they increase more so. For example every grain of sand in the bank of the ocean depth can be counted, but as for the merit of the Zamatog-ködpai sutra, it cannot be counted. For example all the men, women, boy and girls abiding in the four

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continents became letters and the earth were made into birch bark paper, and all the trees and greenery were made into pens and all the ocean were made into ink, and limitless, boundless letters of scripture were produced, as for the measure of the heap of merit of that, it could be grasped, but the measure of the merit of writing the letters of this Zamatog-ködpai sutra could not be grasped. For example if all sutra writers became tenth-bhumi vehicle bodhisattvas, offering to these, the great merit received can be grasped but reading the Zamatog-ködpai sutra one time, the merit could not be grasped.” Then to the Bhagavan the bodhisattva Nivaranavishkambin asked these words, “Bhagavan how is this mahayan Zamatog-Ködpai sutra beneficial and of such great virtues?” The Bhagavan exhorted, “Son of Noble family, OM MANI PADME HUM, as for this vidya mantra of Six Syllables, it is the mind essence of the bodhisattva mahasattva the Noble Lord One Avalokiteshvara. This great vidya mantra of Six Syllables, those who diligently recite it and listen to it and think about it grasp it with excellent thoughts, they have merit. Those who enter into grasping this vidya mantra of Six Syllables will enter into grasping the eighty-four thousand heaps of Dharma. Having made statues of Tathagatas, arhats, completely enlightened Buddhas equal to the number of atoms of divine precious gold, making stupas having the essence of relics, and putting them inside, the ripening of that merit is great. Even greater than that is the merit of this great vidya mantra of Six Syllables. The great merit of writing this vidya mantra of Six Syllables one time are inconceivable. As for the person who recites this vidya mantra of Six Syllables, inconceivable great merits will be attained. Son of Noble family, by this king of mahayana sutra the Zamatog-ködpai mantra, all evil deeds are burned away. As for those beings who hear this king of mahayana sutras, they will have happiness. Son of Noble family, as for those, it should be understood that they are not ordinary beings. This king of mahayana sutra is heard by you also. You will not circle in samsara again. You will not see birth, old age, sickness and death again. You will be inseparable form joy and what you desire. You will not encounter non-joy and what you do not desire. You will have a view like an irreversible bodhisattva mahasattva. At the time of death, twelve Tathagatas will arrive saying, ‘Son of Noble family, fear not, fear not. Son of Noble family you are going to the pureland of Sukhavati. You will hear the

holy Dharma from the Tathagata Amitabha.’ So they will confirm. Son of Noble family those sentient beings will die in a happy state.” The Bhagavan spoke to the bodhisattva Nivaranavishkambin, “Son of Noble family, like this, for example, as for the prajñaparamita, it is said to produce all the Tathagatas. Having joined the palms, I prostrate to this queen of vidya mantra of Six Syllables. By reciting this vidya mantra of Six Syllables a little, the peace and liberation of many mahayana sutras will be attained. Among all yoga siddhis, this Six Syllable queen of vidya mantra is like the essence of rice, other yoga siddhis are like the husk of rice. Son of Noble family, this is because the generosity paramita, the discipline paramita, the patience paramita, the exertion paramita, the concentration paramita and the wisdom of knowledge paramita are completely perfected. By reciting this vidya mantra, OM MANI PADME HUM one time, the six paramitas are completely perfected. Some by touching the Six Syllables with their hands become irreversible. If one grasps this dharani mantra of Six Syllables one time, homage is given to all the Tathagatas with clothing, food, cushions, medicine efficacious for sickness, and all necessary requisites. By merely hearing the name of this Zamatog-ködpai their former evil deeds and obscurations become non-existent. Those who have practised improper desire because of desire for others’ women or performed the action of cutting off life and have killed their father or mother or killed an arhat, or destroyed a stupa or temple, or with hostile intent made a Tathagata bleed or are obscured with the five inexpiable actions, by the Six Syllables of Zamatog-ködpai, even those will be purified. OM MANI PADME HUM, as for this sutra, it is also like a great fire. It burns up all evil deeds and obscurations. It is like a great river. It washes away all evil deeds. It is like a great wind. It blows away all evil deeds. All sentient beings who hear the Zamatog-ködpai sutra will experience happiness. They will not be born in samsara again. They will not see birth, old age, sickness and death. They will not be separated from joy and what is desired. They will not encounter non-joy and what is not desired. In the realm of Sukhavati paradise having been born from lotuses, they will listen to the Dharma from the Tathagata, the arhat, the truly, completely enlightened Buddha Amitabha.” So he taught. Then the bodhisattva mahasattva the Noble One Lord Avalokiteshvara prostrated him head at the feet of the

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Bhagavan Shakyamuni and went together with him. As there were no more questions, the bodhisattva Nivaranavishkambin remained silent. These sayings from the noble Zamatog-ködpai-do sutra were personally taught by the truly completely enlightened one.

That was the eleventh chapter on the source of the sutra

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CHAPTER 12 The source of the sutra, the great kindness and benefit for the bodhisattvas

ཨོཾ་མ་ཎི་པདྨེ་ཧཱུཾ།

CHAPTER 12

The source of the sutra, the great kindness and benefit for the bodhisattvas

OM MANI PADME HUM. Now after that, by the truly completely enlightened Lord Buddha Shakyamuni to the most excellent of bodhisattvas, the Noble One Lord Avalokiteshvara, he exhorted the twenty-one sutras and tantras at the place of Potala mountain. With the retinue kings of Zungzin and so forth, he spoke the Word of the Chagtong Chintong, sutra of the thousand hands and thousand eyes. It was taught that from immeasurable previous eons, the Buddha of Excellent Light, King Phagpa-Paltseg by bodhisattva conduct to benefit sentient beings first made an aspiration to establish kindness and compassion in endless samsara. The subject he taught has no text name. In the palace paradise of Vana grove (Gyelbu-gyeljed), in the pleasure garden of Anathapindika the Padma-nyingpo sutra (Lotus Heart sutra) was taught. In the bamboo grove of Ömaitshel, in Shravasti the Dongchugcigpa (Eleven Face sutra) was taught. Near the place of Riodruzin-Shingsala-Jönpa (mountain Druzin near the bodhi tree), in the holy place of Riodruzin-Shingsala-Zang, the Dönyödzhagpa sutra, (a tantric sutra of Avalokiteshvara) and the Padmachog (Great Lotus sutra), these two were taught. In the place of Rajagri kingdom at Jakalenkar, the Wangchug Khorloi sutra (Chakravartin Power sutra) was taught. In the place of shravasti, in the palace monastery of the Nyen-öd Zetaitshel grove,

the dharani sutra and also the Yidzhin Norbu sutra (Jewel Sutra) were taught. In the place of Razagri kingdom (Gyelpoi-khab) at Jakalenkar the Chakravartin Excellent Light Sutra (Ödzer Ködpai) and the Nyingje-Chenpo (Great Compassion sutra) were taught. In Shravasti, in the Amraitshel grove the Padmakarpo (White Lotus Sutra) was taught. In Gyelbu-gyeljed grove the Pundarika Sutra (Celestial sutra) was taught. In the Gyeljedtsel grove the Nangwarölpa sutra (Emanation Vision sutra) was taught. At the peak of Potala palace mountain the Tshen-gyatsa-gyed (Hundred and Eight Name List sutra) was taught. To the merchant’s son Norzang Sudhana the Tshen-rawa-yongsu-tanpai-do (Perfect Protection sutra) was taught. In the Sazhi-Nyingpo Metoggijenpai palace the Padmachödpen sutra (Lotus Ornament sutra) was taught. In the place of Shravasti at Nyen-öd, the Six Syllables sutra was taught. In the Potala mountain, the Dönyöd Zhagpai sutra (tantric emanation of Avalokiteshvara sutra) was taught. In the place of the god realm (Ogmin-Lhainey), Akanishta the Padma-Tsemo-Ngagkyi sutra (Lotus Essence dharani sutra) was taught. At the peak of Mountain Riow-Malaya, the Chulung Nnatsogpai sutra (River Essence sutra) was taught. In the place of Shravasti, Nyen-öd, the Zhelchugcigpai sutra (eleven-face Chenrezig sutra) was taught.

These twenty-one mahayana sutras and tantras were taught in particular places which are disagreeable, dangerous, unpleasant, inauspicious with bad spirits and so forth and the opposite (mithünpa, thünpai). The retinue was the sangha of monks and the sangha of bodhisattvas and so forth. The subjects taught were according to the ordinary, common meaning and particular uncommon meaning, like ordinary buddhism and special subjects like tantra. The times were dissimilar. They were taught during the third turning of the

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Wheel. The different topics of vidya mantra, sacred mantra and dharani mantra were individually taught. With different words, the twenty-one sutras and tantras were taught.

That was the twelfth chapter on the source of the sutras,

the great kindness and benefit for the bodhisattvas

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CHAPTER 13 The Word of the last turning

ཨོཾ་མ་ཎི་པདྨེ་ཧཱུྃ།

CHAPTER 13

The Word of the last turning

OM MANI PADME HUM. Then the most excellent of the bodhisattvas the Noble One Lord Avalokiteshvara with the wisdom eye, having seen that the Buddha Shakyamuni had the intention of passing into nirvana, went to the country of Tsachogtu (now called Tsachog-drong). Having gone where the Bhagavan was, he prostrated his head at the feet of the Bhagavan. Having thrown his upper garment over one shoulder, having placed the right knee down on the ground, he asked, “Truly, completely enlightened one Shakyamuni, tamer of beings, steersman, unsurpassed one, teacher of gods and humans, I supplicate you that your body do not pass completely into nirvana. The kingdom of the Snow Land in the northern direction has not been trodden by your feet. Since you did not protect them with your teaching, for the benefit of these people I ask you to remain,” so he supplicated. The Bhagavan exhorted, “As for the present ones to be tamed, they are all completely finished, now there are none left to be tamed. Summon those who are lazy to the Dharma, in order to teach that compounded things are impermanent, teach the methods of nirvana. The kingdom of Snow Land in the northern direction, has now become a kingdom of animals, sentient beings without even the name of human beings are in black darkness. Even all the dead do not return upward again. Like snow falling into a lake, they go to the worlds of the lower

realm. Therefore, in later future time, the time when my teaching is degenerating, by you bodhisattva there will be taming. Those human beings to be tamed will be tamed by former bodhisattva emanations. Gather them together with ordinary activities. First they must be taught the basics of social order including work and ordinary government and generosity. Then finally gather them together by Dharma. It is for the sake of these beings.” So he spoke. Then after the Buddha intended to pass into nirvana, the brahman Sukhasiddhi and the carpenter’s son Tsuendey supplicated, “If the Buddha passes into nirvana, in sentient beings minds, what actions to do and not to do will not be known.” Therefore they supplicated him to remain and not to pass into nirvana. Having granted that for three years he would not pass into nirvana, for two years he taught the collection of the Hundred Thousand Nirvana sutra and the Ten Emotions sutra (Dushe-chu). (Each king of being have their own emotion. Different kinds of people have their own character, perception and activity.) After two years he was supplicated by Mara to pass into nirvana. “Truly perfectly enlightened one, you make sentient beings rejoice. Isn’t that true?” Since he said so the Bhagavan said, “As for them, I make them rejoice.” Mara said, “Well, I will rejoice in your nirvana. I request that you pass into nirvana.” Since he requested, the truly completely enlightened one granted nirvana.

At that time the bodhisattva Akashagarbha (Namkhai Nyingpo) said, “As for the Nirvana sutra (Nga-nyenle-depai-do bumpa) it cannot be experienced in mind. As for the Ten Emotions sutra, it is in the ordinary vehicle.” For those with faith in the mahayana, since he requested Dharma at the Buddha’s moment of nirvana, in the realm of Akanishta (Ogminginey) in the palace of the king of the gods, having arrived by emanation form, to

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the bodhisattvas he exhorted the Word on the Knowledge of the Hour of Death sutra (Dakayeshe). That was the fifth wheel of the Word. What is the fourth? There were taught in the human realm. The fourth was taught in the god realm, and the fifth in the pure realm. The retinue is different. They were taught to the bodhisattvas, Akashagarbha (Namkhai Nyingpo) was made the principal one and the four ordinary retinues, monks and so forth. The places were different. The sacred Tsachog-drong (Kushinagar) and Akanishta (god realm, Ogminginey). The times were different. After enlightenment, from the honorific forty-two years to eighty years, he taught the path to nirvana. By the retinue’s supplication and for their sake it was taught. At the moment of death the subjects were expressed in ten different instructions. Different Words were expressed, the Nga-nyele-depai-do bumpa, Dushe-chutenpa and Dakayeshe sutra were exhorted. The fifth turning of the wheel is a command and also wheel. It is a command because the Words are personally spoken by someone to a retinue. It is also a wheel because they are blessing Words. They are the external wheel of phowa, transference and cutting off. Form the mental continuum of the Tathagata, having transferred phowa into the mind stream of the retinue, it is the wheel of cutting discursive thoughts, kleshas and obscurations.

That was the thirteenth chapter of the Word of

the last turning

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CHAPTER 14 The Buddha passing into nirvana

ཨོཾ་མ་ཎི་པདྨེ་ཧཱུཾ།

CHAPTER 14

The Buddha passing into nirvana

OM MANI PADME HUM. At the time when

the Buddha showed his body in the manner of complete nirvana, the retinue mostly of shravakas, said, “We cannot bear it when the Buddha passed into nirvana.” They thought

of leaving early so that they do not have to watch the upper body blazing with fire and the lower body churning in water storm. Having shown miracles, he passed into nirvana. Most of the bodhisattvas went to other Buddha fields and paradise. At that time, before the Buddha passed into nirvana, the Noble One Mañjushri (Jampalyang) had asked the Bhagavan, “Bhagavan, at the present time, we view the face of the Buddha. For Dharma, we listen to the Buddha. For merit we receive from the Buddha. The six retinues (gawo, nye-gawo, nabso, duenpa, drojog, charka) are by the Buddha. The extremists were also resplendently overcome by the Buddha. If the truly completely enlightened one passes into nirvana, by who will these things be done?” The Bhagavan spoke, “After I pass into nirvana, in not a long time, by my shravakas who have attained unforgetting retention, by my teachings being collected into books and volumes, by that doubt will be cut. Since the six retinues are emanations of the Buddha, to other world realms they will go. They will be self-taming. My sangha of monks and so forth will tame extremist so that the teaching will remain for a long time. For merit, make my statues,” he exhorted. Then the Bhagavan

smiled and by means of three light rays arising from his lips, one penetrated the King of Mijed world of fortitude, Brahma (Tsangpa). One penetrated the Lord of the gods, Indra (Jajin). One penetrated his son Rahula (Drachenzin). These three were summoned by light rays. Having gathered before the feet of the Bhagavan, they were asked to be patrons for making the statue of the truly completely enlightened one. Indra and Brahma were sponsors and God Vishukarma the maker. Maitreya (Jampa Gönpo) was asked to take care of them and to make offerings and so forth. Vajrapani (Chagnadorje), is asked to be the protector of the statues. It is said that the original statues could prophesy. Seventy-two families of Mahakala were asked to be the protector of Dharma, statues and temples and so forth. (In some texts it was mentioned as seventy-five families). Then the god Brahma thought they would make the dharmakaya representation. Melted divine crystal, divine gold and many precious articles were heaped before the maker God Vishukarma, for making the dharmakaya image. From these materials the image maker God Vishukarma melted, refined, stirred and conditioned them. Since dharmakaya is taught to be without bias and partiality, a round vase was made. A cylinder shape rod, at the time of making was opened out into a space. It was made larger with a space in the middle. It is taught that dharmakaya is like space. In its heart inside, spanning the god brahma. The colour is sky blue, there is a round space. When circumambulation had been done seven times, it bestowed supreme siddhi. As that it was made.

In later times, it was filled with the Tathagata’s relics. The dakinis supplicated that it stays in the paradise of Uddiyana in the kingdom of Heruka. As for that, by the wisdom daikinis and the eight kinds of witch spirits and non-human spirits it was made into an object of

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offering. Before the maker God Vishukarma, Vishnu and the Zarahula planetary spirit, filled it with naga emerald jewels and a great heap of precious substances was piled up. When that had been melted and refined, being requested to make a sambhogakaya support,

it was glorious Vairochana. He is immense. The great full lake concealed his width and length. It was made in the same style, of twelve pagtse. Having been asked to remain in the outer ocean, it was made into an object of offering by Zarahula and the naga spirits. Since it had precious crystal on the crown of the head, in the night of the full moon, by the moon light rays penetrating that moon crystal, it makes its own very bright cool light. Precious water stream descend from that crystal and that statue was self-bathed in amrita. When jewel-receiving merchants: the external ocean met it, if they washed in it or drank it, in that life, sickness and obscuration will be purified. In latter lives the blessing of attaining Buddhahood and so forth will arise. By this statue the benefit of the king of the naga spirits, planets (zakar) and stars abiding in space, also the spirits abiding there and gods and nagas, abiding in the outer ocean, will be performed. Having made offerings, praying and supplications, a rain of rice will fall for twelve days and nights. Then by the Lord of the gods Indra, human precious gold, silver, pearl and mumen (precious stone), coral, god’s precious emerald and sapphire, green-blue precious stone (Rinpoche thönka chenpo) less than divine jewels but good among human precious things, after fifty-one bags of these were brought, they were piled before the maker of statues, god Vishukarma. Then the form realm gods said, “The Bhagavan’s body measure is thirty-six cubits.” The desire realm gods said, “It is sixteen cubits.” King Salgyal and so forth, the human beings and Chungzegaw (the Buddha’s brother) said, “Except for the ushnisha it is without distinction.” When they had said that, since it did not accord with the Buddha’s body measure, the maker god Vishukarma measured the Buddha’s body with a cord. Though he measured the ushnisha by the cord seven times, not having reached it, seven times the cord’s length was not enough. Its length above the side reached to a world realm called Buddha Gawaipal Dang-gawai paradise Buddha field but the ushnisha could not be seen. As the Buddha exhorted, “Maker of statues god Vishukarma, by you shravaka arhats who have attained miraculous powers and the bodhisattvas who have attained miraculous

powers, these cannot completely see the ushnisha of the Tathagata. The ushnisha of the Buddha is the Buddha’s miracle. Shravakas and bodhisattvas cannot overcome miracles. God Vishukarma, so that you will teach that the body of the Tathagata cannot be grasped, by the Buddha you are blessed, if that were not so you would not have reached here, but would have died. Now keep the Buddha in mind.” So he said, and god Vishukarma kept it mind. As soon as that was done in the Zetaitshel grove he appeared before the eyes

in

of the Bhagavan, who was staying there. That was before the Buddha passed into nirvana. Then the Lord of the gods Indra asked to make three statues of the Bhagavan. As for the body measure of the Bhagavan’s body at eight years, since the mama nanny had looked from the corner of her eyes, said, “As for the measure at eight years, on the precious throne of the Lumbini grove it is equal.” So she said. As for the measure at age twelve, the mama who had put on his ornaments having looked sideways, said, “When the boy reached the age of twelve, by me, for the sake of kindness took him. The holy person was equal to the city of Shravasti cool pavilion gate relaxation paradise. As for the measure at the age of twenty-five, it was of equal measure to the Bhagavan himself now.” So it was said. The maker god Vishukarma melted and refined various precious substances for these three statues. Then he cast in accord with the Bhagavan at the time of complete perfect enlightenment, his eyes looking at the retinue, his right hand touched the earth and his left made the meditation mudra. His hands and feet had eight-spoked wheels. His ushinisha was adorned by precious jewels of many colours. His seat was one hundred and eight lions. He was adorned with one hundred and eight Taras. The background had the twelve actions in relief in accord with the vast play. The surrounding halo around his head had thirty-five Buddhas. In the ear hole was a relief of the deity Düdcikhilwa. The body measure having been made like that at eight years, twelve and twenty-five. Before the eyes of the Bhagavan the maker of emanations god Vishukarma offered it. Then an immeasurable sangha of shravakas and an immeasurable sangha of bodhisattvas and gods and humans and non-humans and gandharvas and so forth and all the eight kinds of non-human spirits, gathered to see the Buddha statues. From the Bhagavan’s face light rays were emanated pervading the Buddha fields of the ten direction world realms. By these all

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the Buddhas and bodhisattvas were made to appear. All these were summoned by light rays. Having fulfilled the intention they returned. Luminous light circumambulated the three statues, the Buddha of the three times. Having circumambulated the Buddha and retinue, they were filled by light rays. After they had been blessed, empowered and consecrated by the body, speech and mind of all the Buddhas, again these light rays having circled subsided into the ushnisha. Then the Bhagavan spoke to the retinue, “The place where the three statues abide, the sangha of shravakas will continuously abide.

Once-returners,

non-returners, arhats and bodhisattvas who have attained the bhumis, as many as little sun ray particles abiding, like sun illuminating dust that many will do reverence to it. They will venerate it as lamas, articles explaining history, praying and respecting, regard it as the Buddha. They will depict them as a model. They will do recitations, they will supplicate. By the power of these statues, the place where it abides, the Dharma of the mahayana will have the blessing that comes effortlessly. My teaching in the Snow Land in the northern kingdom of the red-faced rakshasa. They will be the objects of taming by the two statues and the bodhisattva Avalokiteshvara.” So he spoke.

disciple, having gone for alms, did not go the burning crematorium. Crying, he said, “These, my hands where will I prostrate?” He lamented. In the middle of the blazing fire a body with gold face appeared, Ödsung prostrated and supplicated. The eight classes of non-humans spirits quenched the burning with worldly water, after it was not quenched, Indra filled a vase with divine Amrita water and with that he quenched it. Taking the right upper canine he went to the god realm.

The twelfth action is to arouse the realisation of future generations. Twenty-one bowls and one basket of relics just the size of a lentil, in large measures and small measures. Since the eight classes of non-human spirits disagreed, by the Bhagavan himself having come, the relics were divided.

That was the fourteenth chapter on the Buddha passing into nirvana

Then, as for the statue at age twenty-five, having been invited into the realm of the thirty-three gods by the Lord of the gods Indra, it was requested to be made into an object of offering for the gods. The ones at age eight and twelve in Gyelpoi-khab (Razagri) were requested to be made into objects of offering by king Salgyal. Then in the country Tsachog-drong, the truly completely enlightened Buddha showed impermanence to those who had been tamed. To reproach those who were lazy, he destroyed a vajra-like body, showing the manner of nirvana. At that time the round nirvana stupa (Nyangdey chöten) arose. Up to here is the five world-transcending actions. Then, as for the unsurpassed twelve actions, he was being taken to the crematorium in a coffin by two very strong men, but Mara having emanated a great boulder puts it on the coffin and it could not be lifted. The Bhagavan himself lifted the boulder with his big toe of the right foot, it was discarded and went into atoms. Then though he was burned with worldly fire, the fire did not burn. From the heart of the Tathagata, wisdom fire arose and burned it. Ödsung, Buddha’s

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CHAPTER 15 The truly completely enlightened one’s nirvana andimage representation prophecy

CHAPTER 15

The truly completely enlightened one’s nirvana and image representation prophecy

ཨོཾ་མ་ཎི་པདྨེ་ཧཱུཾ།

bodhi

OM MANI PADME HUM. Then in the year after the Bhagavan’s nirvana, the six retinue of Noble Ones in Nepal made a small nirvana image of sixteen cubits according to the appearance of the desire realm gods. According to the appearance of the form realm they made a big nirvana image of thirty-two cubits. Then it two hundred years king Shrii Singha surrounded the tree by a fence and made offerings. After twenty years, a brahman great householder, Mahabala had three sons, Mahasambe, Bibasambe and Tsatra-sambe. These three had faith and were devoted to Dharma but every day they quarreled and since each time hot messy tears came, their mother said, “If you are cold, put on clothes. If you are hungry,

eat food. Why do you quarrel?” By her saying so, the youngest son said, “Having cold and hunger is not divisive. We are Dharma practitioners but do not agree on good Dharma tradition. According to me, the three jewels (Buddha, Dharma and Sangha) are great. The insider Buddhist Dharma tradition is great.” So he said. The two older sons said, “The god Mahadeva is good. The outsider extremist Dharma tradition is good.” They quarreled and asked their parents for which of these two is good. Their parents answered, “From here in the northern direction, if one passes nine ranges of black mountain, on Snow Mountain (Gang-kartise, now called Mount Kailash), abides the king of god Mahadeva and his

consort. Go there and ask.” When they had said that, the three sons rubbed their feet with swift walking substances and flying into sky, they went. The three brahman brothers arrived at the side of Mount Kailash. There were more than five hundred daughters of gods, holding beautiful precious vessels and picking flowers. They asked the girls, “Who are you? After you have gathered the flowers, what will you do?” They said, “We are the maidservants of the god Mahadeva and his consort (Umadeva). Having invited the Buddhist noble arhats to teach the Dharma, with the flowers we will make offerings to them.” “Well, we are going to visit the god Mahadeva and his consort, so you take us there.” When they had said that, these goddesses accompanied them to the palace of god Mahadeva inside Mount Kailash. The palace was made of precious substances and on seats set out were many shravaka arhats. Having arrived by miraculous powers they sat on the seats that were set out. The god Mahadeva and his consort Uma with their retinue, made prostrations, offerings and invited them to teach Dharma. The three brahman brothers thought, “Since even the god Mahadeva himself and his consort are making the shravaka sangha into objects of offering, the Buddhist tradition is great.” Then the noble arhats went into space. The three brahman brothers asked god Mahadeva, “Of the outsider extremists and the insider Buddhist traditions which is good?” Since they asked, god Mahadeva said, “I am an outsider god. In power and miraculous powers and so forth for the benefit of this life the extremists are quick. The Buddhists are good as a Dharma tradition for establishing enlightenment in later lives. Since I also desire happiness in later lives, I have made

knowing

offerings to the shravakas.” Then the three brahman brothers, that the Buddhist tradition is good, returned to their parents. Their parents Since the Buddhist

asked, “Did you meet with Mahadeva?” The story was told to them.

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tradition is good, in practising the Dharma they will each make a yidam deity. “What deity should we make? Where should we make the house for the deity to abide?” Since they asked that, the mother said, “As for the image of the older brother, near a snowy mountain range on the bank of the auspicious river Shingta, in the region of Varanasi where there are many rishis in the deer park, in the place where the Bhagavan Shakyamuni turned the Dharma wheel of the Four Noble Truth, there is a precious stone. Make a statue of the Bhagavan there.” To the middle son she said, “Make the Buddha image of your yidam in Gyalpö-khab-wemaitsel bamboo grove. In a place where the sound of the bird kalendaka is sung is the place where the Dharma wheel of marklessness was turned by the Bhagavan. It is one of the eight great places. Make an image of the Bhagavan there.” So she said. The youngest son said to the mother, “Mother has taught my two older brothers well in making Buddha images of their yidam, where shall I make one? Teach me well,” he said. The mother said, “Since I will teach a better place than these two, let these former two finish.” “In the central place of Dorjeden (Bodhagaya) to the east of the bodhi tree,

where the Bhagavan supported his back, since that is the place of enlightenment, build an external stupa with an inner temple there. On the bank of the river Ganges, in a bathing pond of the Bhagavan is a sandalwood tree. After falling, it sank under the sand and on top of it is a sleeping buffalo. Under that is the sandalwood. To get it, Kshatriya noble family virgin daughters, four pure ones, should pull the tree and grind it. Making that your material, seek out the maker god Vishukarma.” So she said. Then the youngest brahman son at Dorjeden, at the time of building a gandoli, had already build a small obelisk-like structure. From the place prophesied by his mother, having received the sandalwood, making it into a powder, thickening it into a grounded paste that will mix with jewels, a dharmakaya stupa was built. At the time of building the inner temple, at that very region, the son of a ship captain was going in a group to the outer ocean to get jewels. As he was going with a numerous retinue to get the jewels, the ship captain’s old father said, “Son why not buy something of value not bought by others?” Thinking of what the old man had said he thought, “how could it be?” Having thought that he kept it in mind. Having gotten precious jewels from the outer ocean, he returned. In the ship there was a light blue

person they had not seen before. The merchants said, “Since this person is doing us harm, let us kill him.” Then they tied him up. Since the ship captain remembered his father’s words, “buy goods not bought by men.” Things people do not buy, buy. It cannot mean anything but that. Having thought of that, many jewels were given to the other merchants to release that man. After being released he jumped into the sea and left. Since he was the son of the nagas, in returning kindness, a shinning jewel emerald (marged), cut with ten facets, a cubit in size, bringing it he appeared, “I offer you this gift for saving my life.” Having said that, he gave it to the merchant. The merchant was delighted. “Making this into two, I will offer it to the temple,” he thought. Transiting from the ocean in a

boat, on reaching he came out. By dropping and striking the precious emerald he had in his hand on dry ground, he broke it into two. Carrying it he came and offered it to the gandoli-making patron, Tsatra-sambe. At that time the god Vishukarma the maker having emanated, said, “I can make that.”

Then the maker god Vishukarma placed nine different kinds of sandalwood powder and emerald inside the gandoli. The brahman’s mother said, “For six months and six days meditate and make the statue secretly, do not open the door. God Vishukarma made this statue by emanation.” Tsatra-sambe did so. After six months and five days the brahman’s mother said, “Son, your yidam image, this body of the Tathagata, since I must see if it is like the Bhagavan or not, open the door. that and later it arose and the mother said. After the mother died she had a heap of relics, when the sons had built a stupa at Bodhagaya, it was made to have the essence of relics. By one day the door opening was too early, looking at the fault that was done, the small toe of the left foot was not complete. Mara Devadatta attacked the Bhagavan with a catapult cannon and a big stone was thrown. Vajrapani threw his vajra at the rock and it went into a hundred pieces. One fragment penetrated the head of Hambu Zambhala and he died. One fragment penetrated the head of Yellow Zambhala and a wound arose. One penetrated the small toe of the left foot of the Buddha and damaged it. That was the result of that incomplete small toe. The precious emerald was made into the eyeballs. As for the name of that image, it was named Mahabodhi, meaning great

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enlightenment. The image made by the oldest son Mahasambe is in Varanasi deer park,

where the rishis were. It was called Dharmatsatra.

The image built by the middle son

Bibasambe in (Gyelpökhab) was called Bhelurtsendra. These three images depicting the Bhagavan at age thirty were of equal body measure.

That was the fifteenth chapter on

the truly completely enlightened one’s nirvana and

image representation prophecy

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CHAPTER 16 Body representation of the Blessed One, Shakyamuniand how the benefit for beings was

CHAPTER 16

Body representation of the Blessed One, Shakyamuni

and how the benefit for beings was performed

ཨོཾ་མ་ཎི་པདྨེ་ཧཱུཾ།

OM MANI PADME HUM. By these statues, ways of benefits were performed for beings. The images constructed by the three brahman brothers were put in three places in India and they benefitted beings. As for the image at age twenty-five, in the god realm of the thirty-three it performed benefits for the gods. As for the images at age twelve and eight, having been made as objects of offering in Gyelpökhab kingdom, having abided in India for five hundred years, they benefitted beings. As for the statue at age twelve, for five hundred years in Uddiyana having been brought, it benefitted beings. Having been stolen by the nagas, having been invited to the naga realm, it was made into an object of offering by the king of the naga spirits Tangzung. It remained for five hundred years in the naga realm and benefitted the nagas. Then in Magadha, it was the object of offering of king Hemandii. Shilenta-chupati was one who did the practice of bodhisattva Vajrapani and khenpo Kargyel was one who did the practice of bodhisattva Maitreya. Having been seen by the two siddhas that the two images of the Blessed One existed in the naga realm, khenpo Kargyel emanated as Maitreya. From the gündhe amrita medicine in his hand, a rain of amrita descended to the nagas and he led the nagas. Shilenta having emanated as Vajrapani, threatened and intimidated the naga spirits, as Maitreya protected the nagas. The Tathagata images were again invited to the

house of washing for ritual-washing with mirror. At the time when the Buddha’s teachings was subsiding, by bringing the image from the naga realm into the human realm dwelling, for five hundred years in Magadha it did benefit for beings. After five hundred years, a siddha of Magadha did the practice of the deity Özerchinma, who asked the siddha of his desire. He said, “I want to make myself a king of humans.” “Go in the eastern direction. The goal of you desire will be accomplished.” That siddha went to a country of cowherds. The mother and son cowherds were seen pulling out their hair and beating their chests. He asked them, “Why are you made miserable?” They said, “Our sons are exchanged for the king. The king, our sons will die that night.” He said, “Well by me the substitute for the sons will not be made.” He said that he would be the substitute. They said, “Well we ask you to do it.” After that siddha was empowered as king, just as the king was placed on a golden throne, at twilight, a beautiful queen of the king came and paid reverence to him. At midnight when the king’s partner for the night appeared, he raised a threatening mudra, with a hood she became a snake. Having killed her, having been overcome, she was cut to pieces and put aside. In the morning when the sun had just arisen the king invited his son, the boy who did not want to be king. When breakfast was served, he came and the king having sat on a golden throne, had more brilliance than before. “E- maho, wondrous great, the one who made our king die every night has died, how is it that you are not dead?” He asked. “I am one who has attained siddhi. The king-eating demon is a naga. Since I killed the naga, this snake corpse is there. Now whoever is made king, since he will not die, nominate whoever is worthy to be king,” he said. “Now you yourself please be the king,” they requested. The name of that one is king Gobala. His son will be king Ramaphala. His son will be king Devaphala. His son will be king Dharmaphala.

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During the life of that Dharma-protecting king, in the western direction outside Bhalendra, the extremists having brought an army, the eight Mahakala and Green Tara temple, protectors of Shrii Nalendra and the temples of the eight Taras and so forth, these temples will be destroyed. All the panditas will be killed. After all the volumes have been burned, the Dharma having perished, the Dharma-protecting king, Dharmaphala having been made an ally of the king of China, Dewaraza, send gifts to each other. Alliance between them will grow and they will send generous gifts, respect one another and convey messages. They send things back and forth. At that time, the king of India said to the king of China, “You, the king of China is said to have a great army, to me the king of India after an external extremist army has been brought and because the teachings have been destroyed, I ask you to send your great army.” After a messenger was entrusted with that message it was sent. The king of China gave to the king of India a treasure clothing with brocade. No one recognized what cannot cut it and so forth. The protective cloak had various decorations. It was indestructible by weapons and piercing tools. It had a knot of eternity at the heart. Also gold and silver vases filled with jewels and fine silks and so forth, twice the giving, having been bestowed, the king of China said, “We will not send the Chinese army to India. These rare and valuable things are for difficult conditions. With these requisites, using them you buddhist kings make Dharma rule, subdue the extremists. Get other buddhist kings and do it with them.” That message was sent. Those gifts that were given by the king of China, having made as requisites, all buddhist kings wree gathered together. After that the outsider extremists army was taken away, extremist images were all destroyed. Everything involved with the extremist Dharma was burned. The extremist teaching was destroyed. There were two exchanges of gifts with the king of China in one year. The temples were repaired, the books rewritten, panditas established Dharma and the teachings restored. After that time, the king and ministers rejoiced and were delighted and they stayed that way. King Dharmaphala, after thinking that he was going to want a great present in return, great worry arose. Then at a certain time the king of China having sent a messenger with the message, “Kye! Great king, Dharma-protecting lord of the teachings, you have formerly collected merit, is truly excellent, of high and noble good family, the king’s lineage is born, a good

place especially noble in the centre of India, as a continuation of former great merit he was made a Dharma-protecting master, with especially excellent merit, he strove to make the collection of merit increase. Good health and increasing the collection of virtues held by me is suitable. By fortune of place and region, though our faces do not meet, by according merit and aspiration, the message heard will be stable. Having befriended each other with loving-kindness, we have exchanged gifts. As for you, by being born in the central country, the place where the Buddha came, by merit-collecting images you will be without poverty. I was born in a border barbarian land, where the Buddha’s feet has not trodden. By low former merit, I am without an object of offering to gather the accumulations. Though in terms of wealth I am not impoverished, since I am deprived of a support of gathering the accumulations, your object of offering Buddha representation, with four monks I will ask that it be given. You, a king in India have Dharma to be proud of. I, the king of China can have little pride of Dharma. Therefore the statue of the Blessed One of the measure of twelve years, the Chulung Nnatsogpai-do (river essence sutra), the Gyen-tugpo-ködpai-do (ornament sutra of the highest bhumi level), Dülwa-kosha (discipline sutra) and Zamatog-ködpa (sutra describing the activities of Avalokiteshvara). These four together with four monks, I reverently request.” By that letter occurring, since he had no choice not to send them, he sent this letter, “Kye-ma! Great king, as for your request, my object of offering is this Buddha image. In this world none like exists. It was prophesied by the principal one among those with two legs. By me, myself am empowered with blessings. As for those true Buddha forms, after constructing one, one makes prostrations and offerings. It is said to be no different form offering to the Buddha himself. Therefore with devotion and faith make offerings since it will certainly be the Buddha himself. Since you were kind to me, although your request is heavy, I offer this object of offering to you. You should prostrate with faith and devotion.” After he had sent that letter the image was placed in a wagon and brought by four champions. Since the king of China was very king, he gave them farewell presents. Having stayed in China for five hundred years, it performed benefits for beings.

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As for how the cotton cloth painted with Buddha image arose, at the time when the Blessed One remained in person, the king Zugchin-nyingpo and the king of the border regions, Utrayana had not met but were friends who sent presents to each other. At a certain time, Utrayana sent many jewels, wondrous cloths and so forth that had not arisen before. After that worry arose in king Zugchin-nyingpo. He thought of what to give and since he did not possess wonders that had not been seen before, so he asked the Blessed One, “My friend, Utrayana offered many wonderful gifts, but since I do not have anything wonderful, what should I offer?” The Blessed One spoke, “Well, you return as a present, my form with Avalokiteshvara, Manjushri and retinue of shravaka arhats. Paint and offer.” When he had said that to the maker of deities god Vishukarma, since the king had asked to paint it, he prepared a cloth. He was composing how the body should be painted. The Blessed One was sitting near and by the brilliance of the Blessed One it could be painted. The Blessed One stayed at the back. Having sent light like that to be painted onto the cotton, he blessed it. It was painted as the light was shaped. The Blessed One consecrated and the picture was put on an elephant with a parasol and ribbons. With much music it was sent. The border region king Utrayana, having welcomed it with much music and parasols also made offerings. The king looked at the image, since he was very faithful and devoted and after faith arose he abandoned his kingdom. Having been ordained, he attained arhatship. As for the body form painted on cotton, having been blessed like that it came. Then the king of India and the king of Nepal exchanged gifts. The king of Nepal, Dharma-asho to the king of India, Dharmaphala, having sent a precious gift on the back of an elephant, in return for that gift, asked to be given the image of the Buddha Shakyamuni at age eight. By that message arriving, they could not not give it. Having given it, it remained in Nepal for five hundred years and benefitted beings.

As for these, that was the sixteenth chapter of the Blessed One’s body representation and how the benefit for beings were performed by

Shakyamuni

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CHAPTER 17 Collection of tantras, secret mantras of Avalokiteshvara, ways of its descending and arising

CHAPTER 17

Collection of tantras, secret mantras of Avalokiteshvara, ways of its descending and arising

ཨོཾ་མ་ཎི་པདྨེ་ཧཱུྃ།

OM MANI PADME HUM. After this the story is told of how the self-arising representations of body, speech and mind appeared. Before the time of Buddha’s complete nirvana, in the country of Magadha, was a prince Dharma-asho. At the time when he saw a prince, the Buddha had gone for alms in Magadha. The prince was very happy because the Buddha came to the place where he was playing. Taking a handful of sand, he scattered it towards the Blessed One. The Blessed One seeing that he would be his student, received it in his alms bowl. Counting the sand that was in the alms bowl, there were ten million grains. The Buddha said, “In future time, this prince will be a Dharma king called Nya-ngen-med. He will build Buddha relic stupas,” he prophesied. After the nirvana of the Buddha, many years had passed. In the country of Shingthagchin, the king Shingta-chupa-dasaratha had a queen, Drogkhenma to whom a son, Nya-ngen-med was born. The king contended with the Ngadrachin extremists in the north and all the extremists were killed. All transgressors in the country of Shingthagchin were also killed in different ways. When the time had come he killed a renunciate who had been in the execution house. He was killed by being boiled alive in a copper vessel filled with grain oil. Like the freshness of dew drops on a lotus, the prince wondered and regret arose. At that time in the pleasure garden of Jagag was an arhat,

Neyten Dakpa. From him prince Ashoka (Nya-nyen-med) asked for a means of purifying his evil deeds. “By producing the roots of virtue, evil deeds which have been done became joy. Like the moon liberated from clouds, like that there is liberation from evil deeds,” so he said. The prince asked, “How is that virtue produced?” The arhat replied, “In one night construct ten million dharmakaya stupas (kudung chöten). By that the king’s evil deeds will be purified.” The king said, “In one night I cannot establish even one stupa, let alone ten million. Will my evil deeds not be purified, or is there no other means?” So he asked. The arhat said, “You are a king formerly prophesied by the Buddha. By offering sand to the Buddha you will become a Dharma king named Nya-nyen-med, and then as many as ten million stupas you will erect. Since that was prophesied, the king should offer to the three jewels. Giving torma to the Dharma protectors, say, “If I am a king prophesied by the Buddha, by the eight classes of non-human spirits in all Zambuling world, including the kingdom of Snow Land, construct ten million Tathagata dharmakaya stupa (kudung chöten) having the essence of relics. If they are not constructed, the Word of the Buddha will be broken.’ Such is the command.

Thus according to the Word command, in one night in Zambuling world ten million stupas will be completed and the king will attain arhatship.” The king did that and by the eight classes of non-human spirits, in one night ten million stupas having the essence of Tathagata ringsel were constructed. Having emanated ten million arhats and ten million Dharma kings, Nye-nyen-med, they consecrated them. At dawn the king attained arhatship. Thus the builder of the representation of mind was Dharma king, Nya-nyen-med. In later time king Dza, also named Indrabodhi, arose. By seeing the letters

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CHAPTER 18 How the self-arising body, speech and mindarose in the country of India

ཨོཾ་མ་ཎི་པདྨེ་ཧཱུཾ།

CHAPTER 18

How the self-arising body, speech and mind arose in the country of India

OM MANI PADME HUM. Teaching how the self-arising form, self-arising speech and self-arising mind and those to be tamed by Avalokiteshvara arose in the country of India. First, how the form arises. On the west side of Magadha in India, a merchant Dzepaillodö had devotion for Great Compassion and faith in Dharma. He was one who undertook efforts of austerity. Outside the city, in a great sandalwood forest, there was a sandalwood tree which he circumambulated and supplicated Great Compassion, reciting the essence mantra OM MANI PADME HUM all the time in his life, then he died. In front of that tree the corpse was burned and the next year, exactly a year later, from the remains of the burned corpse a great bawa tree grew, a big tree with round bottom and leaves (looks like pumpkin). In the cracked bawa were the five-family images of great graceful Avalokiteshvara. In the eastern direction was Aaryapalo-vazrashora, Ashokbya, the blue vajra family. In the south was Aaryapalo-ratnashora, Ratnasambhava, the yellow jewel family. In the west was Aaryapalo-padmashora, Amitabha, the red lotus family. In the north was Aaryapalo-karmashora, Amogasiddhi, the green activity family. In the centre was Aaryapalo-buddhashora Tathagata, with a body white in colour, eleven-face, of the Buddha family. The white family abided in Bodhagaya, the yellow abided in the country of

Uddiyana, the red abided in the country of Khache, the green abided in the country of Zahor, the blue abided in the country of Nepal. In these countries they performed benefit for beings.

As for the self-arising speech, it was prophesied by the truly completely enlightened one, “In one hundred and twelve years when I become invisible, a bhiskhu called Llu will arise. He will comment on my intention.” So it was taught by that master, emanation of Nagarjuna. “Individuals who were vessels to be tamed by Great Grace, would benefit all, self and others. By the higher perception of Great Grace, he saw a boy buffalo herder appearing, having seen that he was fortunate, asked him, “Child, do you always tend to buffaloes?” “I do not always tend to them. I practise Dharma,” he said. “If you practise Dharma, may I teach you?” Since he said that, the child said, “If you give that, since it will be good to meditate on a deity and recite the essence mantra, I ask for that,” he said. The master said, “To your mind and sight what is happening?” The child said, “To my mind and sight, only baby buffaloes always come.” The master said, “Child, meditate on these buffaloes and yourself as Great Compassion. Recite OM MANI PADME HUM. From the heart centre of Great Compassion after light arises, it will penetrate you. From your heart after light arises, it will penetrate Great Compassion. Meditate on all appearances as Great Compassion.” Since he taught that, the child recited in the day and cut grass in the night, taking bundles of it to the buffaloes. One year later, at the same time, the heart of the buffaloes grew bigger (like a paunch). In that was a crystal boy holding a golden wooden tablet with pearl OM MANI PADME HUM engraved on it. That was put in the hand of the buffalo herder, thus empowering and blessing him. The buffalo herder prostrated and

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circumambulated and asked for oral instructions. “Know Great Compassion, the yidam deity as your own mind. Know your mind as luminous emptiness. Know emptiness as unborn dharmakaya. Know the luminous pure essence mantra as the self-sound of dharmata.” Having empowered him, that deity subsided like a rainbow in the sky. Every evening that buffalo herder led the buffaloes. One evening, the country people saw him coming as Great Compassion in a halo of light. They welcomed, prostrated and scattered flowers on him and so the buffalo herder said, “Whom did you mistake me for? I am a buffalo herder,” he said and the people said, “You appear as Great Compassion. You are our object of prostration. You are our object of offering.” Having said so, they asked him to be their object of offering and to be their teacher. The buffalo herder, his skandhas having become without remainder, went to the celestial paradise (Dakpa-khachöd). Everyday to the people of Zambuling world who wanted supreme and ordinary siddhis, he said, “You ask for me.” So it was taught. Sentient beings of impure karma could not see him. The tablet with the self-arising essence mantra exists in the west in Partana monastery, master Nargajuna’s paradise monastery, dwelling in ‘feet of golden bird’ (Sergija-kangpachin) until now. That is the story of self-arising body and speech.

As for how the self-arising mind arose, in the west of India, in the country of Kyidpaijungney, the father brahman Gawoipal, the mother brahman Dekyid, the son brahman Ngarwa and the daughter brahmani Decham, from having luminous good nature, all have the major and minor marks. Near a red rock overhanging shelter is a white dzo (mountain cow), which she looks after. After rain occurred, by sheltering from the rain under the rock she fell asleep. By Great Compassion Avalokiteshvara intending to benefit beings, emanating a mind emanation, a young boy with a white silk shawl carrying a crystal hooked knife, having a handsome body giving off light arose. Having said that he wanted to be her husband, she dreamed they were in union and her body was filled with bliss. If someone like you exists, that would be nice, that thought arose. After a child entered her body, she shook and quivered, her body was happy and light, and her mind clear and blissful. The girl thought, “I have not been with a man, but a child has entered. Though of

the brahman caste, the taint is very shameful.” She thought of taking her own life and told her brother’s wife who told her husband. The brother said, “She does not need to kill herself. That was a bodhisattva emanation who had came to benefit beings. She is very fortunate.” She told the girl what the brother had said.

Then a son was born to that brahman girl. The child was beautifully adorned with the major and minor marks. A brahman interpreted the signs as very auspicious and he was given the name Dechog-dükyi-nyingpo (Chakrasambawa). People had faith in him and he was very popular. When he reached the age of five yars, his mind had become sharp and with great prajña, then he asked his mother, “What is my father’s work?” The mother said, “Son, you have no father. Your work is to practise Dharma.” He said, “Well, since I am going to study Dharma, give it to me.” He went to a master named Dharmabodhi who was a great pandit to ask for Dharma. The pandit said, “A child of five years old will not understand Dharma,” and told him Dharma history. The brahman child’s mind was not arrogant but thought he would seek another master. On his way back, he met the king’s son, Darma and the minister’s son, Depa, as well as both the king and the minister. The brahman child said, “You two, where are you going?” Darma said, “I am a prince. He is the minister’s son. In the country of Uddiyana is a master named Garab Dorje, one who teaches the Dharma of going into self-liberation. Where he abides at the present time is the place we are going to ask for Dharma,” they said. “Well, I will go too.” When he had said that, the three boys, having met with master Garab Dorje, eah offered a golden gift. “Great master, in this life, not abandoning the cause of body, speech and mind, enlightenment is the fruition without remainder of the skandhas. We are looking for and request a wonderful Dharma existing as the intention of all views.” To the price he gave the Gongpa-llong-yang (tantra lineage). To the minster’s son he gave the Tawashenjed (tantra lineage). To the brahman boy he gave the Tarkha-gagsel (tantra lineage) instructions. “Brahman boy you are an emenation of the deity Great Compassion Avalokitehsvara. You meditate on Great Compassion. Recite this essence mantra of Six Syllables, OM MANI PADME HUM. OM is ceaseless wisdom arising unobstructedly. The view is free form extremes and without support. MA is

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unfabricated and free from extremes, free from complexity, the state of equality. The unsought nature is meditated on. NI is awareness, the ground of mind. By realisation, ignorance is the clarity of wisdom. It is self-illuminated experience without grasping. PAD abandons the two extremes of is and is not, free from extremes, without support dharmata and not established, the self-arising fruition is supreme. ME is luminous wisdom. Discursive thoughts and characteristics are liberated as they are. Self-liberation in their own place is dharmata. HUM is the essence of mind, dharmata is not hidden, having been realised is clear. It exists, self-arising and changeless. Brahman boy you should perform benefits for beings,” he said. Then by meditating in a rock cave named Lhazhel, after which every rock became a crystal stupa adorned by vajras. The brahman boy was enlightened, his skandhas were without remainder. Whoever circumambulated these crystal stupas will not go to the lower realms and will abide on the path to enlightenment.

That was the eighteenth chapter on how in the country of India the self-

arising body, self-arising speech and self-arising mind arose

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CHAPTER 19 Taming the hell beings

ཨོཾ་མ་ཎི་པདྨེ་ཧཱུྃ།

CHAPTER 19

Taming the hell beings.

OM MANI PADME HUM. The bodhisattva, the Noble One Lord Avalokiteshvara’s great kindness to sentient beings in general. Seeing the hell beings of the Avinci Hell with compassion, the bodhisattva Avalokiteshvara showed his body beautified with customary ornaments. Two hundred and forty thousand fathoms under Zambuling world exists the hell realm like an iron vase (Zamatog-khached) with a closed cover. By light rays that was split into four pieces. Above, all was made like a canopy of blue flowers. Below, all was made like a pond of blooming lotuses. To the sides all was covered with divine flowers like pantsalika. All the hot hells had cool happiness. All the cold hells had warm happiness. The fire pit hell also became bathing ponds. The hell of burning embers became a lotus pond. The path of razors became a path of happiness. The leaves of swords became a rain of flowers. The mud of rotting corpse became incense paste. The iron Shalmari trees became wishing trees. The metal copper cauldrons broke into a hundred pieces. Then the Lord of Death’s guards of hell wondered. When they had gone to the place of the Dharmaraza (Dharma king), the Lord of death, they asked, “In our place a being having the major and minor marks, having long hair with ornaments like kunda flowers – he is adorned with all adornments, one holding lotus. flowers, has arisen. How does such a great sight arise? Great deity Dharma king tell us.” The Dharma king, the Lord of Death said, “Whose power are these signs?” In the place of

the Avince Hell he saw abiding, the bodhisattva the Noble One Lord Avalokiteshvara. Then the Dharma King, the Lord of Death went to the place of the hell beings in Avinci Hell. He prostrated at the feet of Avalokiteshvara and praised him, “You have pacified the heat and cold of the hell beings. Great being having a desirable form by white light rays like the colour of kunda creating happiness. I prostrate to the Noble One Avalokiteshvara.” Having said that three times he went to his own place. At that time by the Noble One Lord Avalokiteshvara, the sound of this queen of vidya mantra, the Six Syllables OM MANI PADME HUM was expressed and by merely hearing it, one hundred thousand hell beings were liberated from suffering. Having been born in the god realm of the thirty-three, they became irreversible.

That was the nineteenth chapter on taming the hell beings

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CHAPTER 20 Taming the pretas

CHAPTER 20

Taming the pretas

ཨོཾ་མ་ཎི་པདྨེ་ཧཱུཾ།

the Noble One Lord

OM MANI PADME HUM. The bodhisattva, Avalokiteshvara arose from the place of the hell beings of Avinci hell. He went to the place of the pretas. There were many hundreds of thousands of emaciated pretas. They have big bellies. Their arms and legs are small. Their throats are narrow. Their mouths are small. Sometimes they see food and drink as pus and blood. Sometimes they see it as foul vomit. Even if they eat it, it turns into fire and molten metal and they are burned inside. Sometimes their food is guarded by others, without their being able to do anything about it, that and so forth. Many pretas saw the Noble One Lord Avalokiteshvara and they ran in front of him. At that time form the body of the Noble One Lord Avalokiteshvara, after light rays emanated, first the forms of the pretas become completely perfect, then they were satisfied by food and drink. Then after their kleshas and the sufferings of hunger and thirst were pacified, they remembered the Dharma of the mahayana. Then by the Noble One Lord Avalokiteshvara, the queen of vidya mantra, the Six Syllables OM MANI PADME HUM resounded. As soon as that was done kleshas. having been overcome by the wisdom vajra, most of the pretas transmigrated to the world of Sukhavati. The bodhisattva the Noble One Lord Avalokiteshvara called the giver of

what is desired, having become like his form, they became irreversible.

That was the twentieth chapter on taming the world of pretas

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CHAPTER 21 Taming of small beings

CHAPTER 21

Taming of small beings

ཨོཾ་མ་ཎི་པདྨེ་ཧཱུཾ།

OM MANI PADME HUM. The bodhisattva the Noble One Lord Avalokiteshvara after having tamed the world of the pretas, went to the region of the great country Khormojig where there were many horses, cows, buffaloes and elephants. In the great mud of excrement, many bugs and worms were trampled by their hooves and died. On one side of the city in a filthy place many hundreds of thousands kinds of bugs abided. At that time by the bodhisattva the Noble One Lord Avalokiteshvara having emanated in the form of a bee, the Zamatog-ködpai-do mantra OM MANI PADME HUM, that sound arose. “I prostrate to the Buddha. I prostrate to the Dharma. I prostrate to the Sangha, (Sangyela chagtsel-lo, chöla chagtsel-lo, gyedenla chagtsel-lo),” that sound arose. As soon as these sentient beings heard them, they recalled the three jewels. Of those who thus recalled them, after all the karma and kleshas had been overcome by the wisdom vajra, these sentient beings, having only the fragrance of incense, became bodhisattvas. They were born in the world realm of Sukhavati.

That was the twenty-first chapter on taming small beings

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CHAPTER 22 Taming flesh-eating beings

ཨོཾ་མ་ཎི་པདྨེ་ཧཱུྃ།

CHAPTER 22

Taming flesh-eating beings

OM MANI PADME HUM. Then the bodhisattva the Noble One Lord Avalokiteshvara having arisen from the country Khormojig, went to the country of Magadha. He reached the country of Magadha and in the wilderness existing on a rock mountain, saw a great suffering of sentient beings killing and eating each other. Then the Noble One Lord Avalokiteshvara thought by what means he could satisfy these beings. He thought they should be liberated from the suffering of eating each other. Then the Noble One Lord Avalokiteshvara, first after a rain of divine amrita fell, made them satisfied and contended. Divine food possessing eight excellent tastes completely filled the ground. By food they were satisfied. Then a rain of grain fell, rice, barley, wheat, peas and so forth. The needs of these sentient beings were satisfied. At that time their wishes were satisfied. After, these sentient beings wondered. They gathered in one place and said to each other, “From which god does this power come?” In their place were beings who were ancient, old and stooped over. Their heads were like elephant trunks, uneven with pieces sticking out and bent over. They had reached many hundreds of thousands of years. These people said, “It is not the power of any other gods, it is the power of the bodhisattva the Noble One Lord Avalokiteshvara. He can change it.” These sentient beings said, “What is the Noble One Lord Avalokiteshvara like?” They asked and these old people began to explain the virtues of the Noble One Lord Avalokiteshvara. “As

for the bodhisattva the Noble One Lord Avalokiteshvara, he is the lamp of those who are in darkness. He is the cool shade of those tormented and burned by the sun. He is water for those tormented by thirst. He is a refuge for those who are afraid and terrified. He is a physician for those tormented by sickness. He is a protector for those in suffering. For the benefit of those in poverty he is a jewel. He is a father and mother for those without support. For sentient beings suffering in samsara he is the shower of the path to nirvana. The particulars of his virtues are inexpressible. Those who remember the name of the Noble One Lord Avalokiteshvara, are free from suffering and will have happiness. They will not be in samsara. They will attain unsurpassable, true complete enlightenment. Those who offer incense and flowers to the Noble One Lord Avalokiteshvara, will have beautiful bodies. Whoever contemplates the Noble One Lord Avalokiteshvara, if they scatter flowers in space, their bodies will be fragrant-smelling. Wherever they are born, the measure of their senses will be completely perfect. To these persons, the virtues of the Noble One Lord Avalokiteshvara were explained. Having become free from the sufferings of sentient beings eating each other, their desires will be fulfilled. Having become utterly, completely joyful, all will go to their own place.”

These old men having explained the Dharma accordingly also went to their own place. The bodhisattva the Noble One Lord Avalokiteshvara, having fulfilled the desires of these

sentient beings became invisible in the sky.

That was the twenty-second chapter on taming many flesh-eating sentient beings

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CHAPTER 23 Taming the rakshasis of Singala

CHAPTER 23

Taming the rakshasis of Singala

ཨོཾ་མ་ཎི་པདྨེ་ཧཱུྃ།

OM MANI PADME HUM. Then the bodhisattva the Noble One Lord Avalokiteshvara having emanated as a good brahman boy,

went to the rakshasis island of Singala (Sri Lanka). After the rakshasis had seen the brahman boy of good form, desire arose in their mind and they went before the brahman boy, “Good beautiful boy, you attend to us. Since we are young women, be a husband to us. Since we have no master, be our master. Since we have no protector, be our protector. Since we have no support, be our support. We will establish you in a good house and give you good food. We will dress you in good clothes. You will have joy-producing pleasure groves. Stay here. As for us, we will be your root.” Then that boy, in order to satisfy the desires of these rakshasis said to them, “If you do as I command, I will do that.” The rakshasis said, “Boy, we will do as you say.”

Then the boy satisfied their desire, the kleshas of passion. He also explained the Rinpoche Zamatog-ködpai-do. Chanting OM MANI PAMDME HUM, some attained the fruition of a once-returner, some attained the fruition of a non-returner. The rakshasis’ kleshas of passion did not arise. Their minds did not become angry. They were without harmful thoughts of cutting off others’ lives. After faith that completely rejoiced in the Dharma arose, they received vows, “Henceforth we will not cut off life.. As the people of

Zambuling world live by food and drink, we also will live like that. From now on we will not act in the manner of rakshasis.” They received the dedication of these precepts and were established.

That was the twenty-third chapter on taming The rakshasis of Singala

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CHAPTER 24 Taming the asura, Torma

ཨོཾ་མ་ཎི་པདྨེ་ཧཱུྃ།

CHAPTER 24

Taming the asura, Torma

OM MANI PADME HUM. Then the bodhisattva the Noble One Lord Avalokiteshvara went to the place of the king of asuras, Torma. That place was a copper rock cave having seven gates, the first was a tala wood gate, the second was a sengdeng wood gate, the third was a stone or bronze bell metal gate, the fourth was a copper gate, the fifth was an iron gate, the sixth was a silver gate, the seventh was a golden gate. In that rock cave having seven gates were a thousand kings, one hundred thousand brahmans, and many hundreds of thousands of wives of the kshatriya class. Having been taken they were placed in that rock cave. At the hearts of the wives of the kshatriya caste, they were struck with weapons, princes and princesses of the royal family, the lives of all the young boys and girls were cut off. The legs of the kings were bound with iron. At the time of the great action of cutting off their lives, the Noble One Lord Avalokiteshvara, having taken on the appearance of a large brahman man, his body with light rays radiating from the tips of the sun and moon disk. With his right and left arms holding spinning swords, bows and arrows, wheels and weapons, he destroyed the seven gates. The king of the asuras was completely thrown face down and lost. consciousness. Having been bound by a noose of truth, by the truth through visualization like exorcism, his offering place was destroyed. Those living in prison were liberated. Then after the form of the large brahman man became invisisble, the Noble One

Avalokiteshvara himself arrived at the place of the king of the asuras, Torma. Torma saw the Noble One coming from afar, accompanied by his own numerous retinue, he bowed his head and prostrated to the Noble One Lord Avalokiteshvara and said these words, “Today is the fruition of my life. My wishes are totally complete. Since whoever sees you, their bodies will have happiness, as for you Lord, by being our father and mother, liberating us from bondage, show us the path.”

Then by the Noble One Lord Avalokiteshvara to the asura, Torma, the benefits of the Zamatog-ködpa and the vidya mantra of Six Syllables OM MANI PADME HUM, these Dharmas were taught to them. The asura king Torma hearing these Dharmas, his eyes were filled with tears. After the sound of his breath trembled and their strength was removed, by his former kleshas being removed, he was liberated from the bondage of the kleshas. Then the Noble One Lord Avalokiteshvara prophesied to the asura king Torma, “You asura king will be enlightened as the Tathagata, arhat, truly completely enlightened one, having insight and respect, Sugata, world-knower, tamer of beings, steersman, unsurpassed one, teacher of gods and humans (Lhama-yingyi-wangpo-pal Buddha). In your Buddha field, there will be no sound of passion, there will be no sound of aggression, there will be no sound of ignorance. The meaning of the great vidya mantra of Six Syllables will be attained,” so he prophesied.

The asura Torma having offered a short precious pearl rosary worth over a thousand, and a crown adorned by various jewels worth over one hundred thousand, praised the Noble One Lord Avalokiteshvara, “By holding a fine lotus in the hand protect us. Adorned by the

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CHAPTER 25 Taming the harmful sentient beings of Darkland

ཨོཾ་མ་ཎི་པདྨེ་ཧཱུཾ།

CHAPTER 25

Taming the harmful sentient beings of Darkland

OM MANI PADME HUM. Then the most excellent of bodhisattvas, the Noble One Lord Avalokiteshvara emanated light rays of various colours and went before the eyes of the Tathagata Thamched-chob. From among the collected retinue the bodhisattva Akashagarbha (Namkhazöd) rose from his seat. Having thrown his upper garment over one shoulder, he placed the pan of his right knee on the ground. Beside where the Blessed One was, having joined his palms and bowed, he said, “Blessed One, what is the cause and condition for this existing display of light rays?”

The Blessed One spoke, “Son of Noble family, it is a sign of the Noble One Lord Avalokiteshvara coming to Zetaitshel from the place of the asura Torma.” Having circumambulated the Blessed One three times, Namkhazöd asked, “How does a bodhisattva have such means?” The Buddha said, “Son of Noble family, since that bodhisattva is coming to this place, look.” So he spoke. Then when the Noble One Lord Avalokiteshvara came to Zetaitshel form the house of the asura Torma, a great rain of flowers, many adornments of clothing, adornments of precious substances, adornments of pearl rosaries and many others approached. Many hundreds of ponds filled with flowers also appeared. Then the bodhisattva Namkhazöd said, “Blessed One, is that the Noble One

Lord Avalokiteshvara, did he do that?” The Blessed One said, “Son of Noble family, having arisen from the house of the asura Torma, now at a different place named black darkness without sun and moon where people cannot visit, a precious jewel Norbu Rinpoche Dampajin, shines, giving light. In that land many hundreds of thousands of yakshas (yakshas sometimes helps and sometimes destroys) and rakshasas exist. At the time when the Noble One Lord Avalokiteshvara came, joy arose. After rejoicing, delight and supreme rejoicing, before the Noble One Lord Avalokiteshvara they hurried and prostrated their heads at his feet and said, “As for you, rest and breathe well, we are happy. Welcome to this place of darkness, since you are already here, do not go.” The Noble One Lord Avalokiteshvara said, “May I completely ripen sentient beings.” He was invited by the yakshas and rakshasas to teach. Then precious throne was set out. Having sat on it, to the yakshas and rakshasas he said, “Since I will explain the Dharma, listen.” Then the Noble One Lord Avalokiteshvara extensively explained the king Zamatog-ködpa, OM MANI PADME HUM, the queen of vidya mantras. “Sons of Noble family it is like this, for example, the measure of atoms in the three thousand great thousand world realm can be grasped, but the measure of merit of listening one time to this mahayana sutra, the king Zamatog-ködpa, grasping it, chanting it and properly taking it to heart I cannot grasp. Therefore, the king Zamatog-ködpa, this vidya mantra of Six Syllables should be taught. It should be grasped. It should be held. It should be read. It should be chanted. It should be properly taken to heart.” So he taught and the yakshas and rakshasas, as soon as they heard these Dharmas, some attained the fruition of a once-returner, some attained the fruition of a non-returner. Then these yakshas and rakshasas said, “Protector, do not leave us. In this place of darkness are golden paths, you will be made a support of offerings.”

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Then the Noble One Lord Avalokiteshvara said to these yakshas and rakshasas, “I must establish divine food possessing a hundred excellent tastes and also gave him divine garments, making an auspicious celebration. Then that son of the gods said, “Great brahman, where did you come from?” He said, “I came from the Zetaithshel grove.” Then the son of the gods said, “What special characteristics does that place have?” The brahman said, “That place is adorned by divine jewels. It is beautified by wishing trees. It is filled with pleasant divine flowers. It has many ponds. Since it has miracles of the Tathagata, it produces joy.” The son of the gods said, “Brahman you certainly speak the truth. Are you a god or a human?” The brahman said, “I am neither a god nor a human. Those who are poor and suffering I grasp with compassion. I am a bodhisattva who shows the path to liberation.” Then the son of the gods, having offered his crown and earrings, said these verses, “Emaho! Field of pure virtues, one who has completely abandoned all faults, this very day the seed is planted. This very day the fruit is attained.” Having said that he went into the palace. The Noble One Avalokiteshvara who had emanated as a brahman, like a burning mass of fire became invisible in space.

That was the twenty-sixth chapter on the Noble One Lord Avalokiteshvara removing the suffering of the impoverished god

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CHAPTER 26 The Noble One Lord Avalokiteshvara removing the suffering of the impoverished god

ཨོཾ་མ་ཎི་པདྨེ་ཧཱུཾ།

CHAPTER 26

The Noble One Lord Avalokiteshvara removing

the suffering of the impoverished god

OM MANI PADME HUM. Then the most excellent of bodhisattvas the Noble One Lord Avalokiteshvara having emanated in the aspect

of a brahman dwarf, went to the pure abode of the sons of the gods Ne-tsangmai-lha. In that realm a son of the gods named Nachai-chog was very poor, deprived and suffering. By the suffering of poverty, his mind became separated form practising Dharma. Lord Avalokiteshvara saw that he would go to the lower realms. He filled his palace with jewels, many clothes, silk, ornaments and food having a hundred excellent tastes. Then the Noble One Lord Avalokiteshvara having emanated in the form of a brahman, went before that son of the gods and said, “Son of the pure gods, I am hungry and thirsty. Give me food, drink and wealth.” The son of the gods said, “Great brahman, I am without even a little requisite.” The brahman said, “Give them to me.” The son of the gods having gone into his fine palace, having seen all the vessels filled with priceless divine jewels, wondered where they came from. The palace having been filled by food of a hundred tastes were there. The right and left of the palace were filled with clothes and ornaments. Having seen that, the mind of the son of the gods became supremely joyful, “I have attained glory like this. In my door is a good object of generosity,” he thought. Having called the brahman, he led him into the palace. He offer divine jewels, gave him divine food possessing a hundred

excellent tastes and also gave him divine garments, making an auspicious celebration. Then that son of the gods said, “Great brahman, where did you come from?” He said,

“I

came from the Zetaithshel grove.” Then the son of the gods said, “What special characteristics does that place have?” The brahman said, “That place is adorned by divine jewels. It is beautified by wishing trees. It is filled with pleasant divine flowers. It has many ponds. Since it has miracles of the Tathagata, it produces joy.” The son of the gods said, “Brahman you certainly speak the truth. Are you a god or a human?” The brahman said, “I am neither a god nor a human. Those who are poor and suffering I grasp with compassion. I am a bodhisattva who shows the path to liberation.” Then the son of the gods, having offered his crown and earrings, said these verses, “Emaho! Field of pure virtues, one who has completely abandoned all faults, this very day the seed is planted. This very day the fruit is attained.” Having said that he went into the palace. The Noble One Avalokiteshvara who had emanated as a brahman, like a burning mass of fire became invisible in space.

That was the twenty-sixth chapter on the Noble One Lord Avalokiteshvara removing the suffering of the impoverished god

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CHAPTER 27 How by Great Compassion the merchants were released from the land of the

CHAPTER 27

How by Great Compassion the merchants were released

from the land of the rakshasis, Singala island

ཨོཾ་མ་ཎི་པདྨེ་ཧཱུཾ།

OM MANI PADME HUM. Then the most excellent of bodhisattvas, the Noble One Lord Avalokiteshvara, as for his performing benefit for beings in Singala, island of rakshasis. On the other side of the external ocean, where a great merchant captain leading five hundred merchants went on the ocean to get jewels, from the magic of the rakshasis an undesired wind arose and the ship went to the copper land of rakshasis. After they have gone to shore, five hundred rakshasis took the form of five hundred young women. Coming before these merchants they welcomed them and rested before the tsampaka tree (magnolia). They were entertained and put at ease. They said, “As for you, be our husband, we have no husband. We will give you food. We will give you drink and clothes.” The rakshasis present these to the men and led each of the men away. After the chief of these rakshasas led off the leader of the merchants, they satisfied them with a hundred excellent tastes. Having slept with them for the night, the women went to sleep and in their sleep-talk said that they will be held as ransom. As none of these make good sense, the captain recited and asked, “What is wrong? What is happening?” Not awakening from her sleep, the woman said, “This is a land of rakshasas. You merchants are newly arrived, over one hundred old merchants, who have reached earlier, have been put in iron houses, those living we will

kill and they will die,” she said. Then the ship captain hypnotized the rakshasis into deep sleep. In the night he arose and left. In the iron house many merchants were put in compartments, some were dead and some were not dead. Their flesh were eaten by the rakshasis. The ship captain again having slept with her with the same blanket, asked, “Fret mother, what means are there of being liberated from Singalese rakshasi land?” Again the woman, not waking form sleep said, “The producer of liberation from Singalese rakshasi land is the bodhisattva the Noble One Lord Avalokiteshvara’s emanation, the king of horses called Balaha. He is also called ‘having the power of the clouds’. The horses having eaten the root of the medicine bedta on a plain of golden sand will roll back and forth on the ground three times and his body will shake. After they body is shaken, he will ask, “To the other side who will go? Who wants to be liberated form the land of the rakshasis? For those hold on to me.” He is large so each grasping a hair is enough and they will be liberated. The woman was awakened from her sleep and asked, “Man your body is cold. Where have you been?” “Having gone outside to defecate and urinate, my body is stiff with cold,” so he said. Then in the morning the ship captain gathered all the merchants, “This island is an island of rakshasis. In three days, if we grasp the king of horses Balaha, we will be liberated. Sometimes he comes on the full moon day (see Lankavatara or Lankarshedpa sutra). So do not have desire for the rakshasis. Do not look with the outer eye,” so he said. On the morning of the third day the king of horses Balaha appeared and the ship captain first mounted, and the others also having grasped him, held on and Singala island shook and trembled. The rakshasis having felt that, came running and called from behind. Having desired the rakshasis, all who looked back fell in the water, and having been brought were eaten. Those who did not desire were delivered from that land.

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After that, the king of horses Balaha disappeared. The ship captain and the merchants each went to his own country. After meeting with their parents and so forth, all were joyful.

That was the twenty-seventh chapter on how by Great Compassion the merchants were released from the land of rakshasis, Singala island

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CHAPTER 28 Refuge from the suffering of transmigration and falling back of the gods

CHAPTER 28

Refuge from the suffering of transmigration and falling back of the gods

ཨོྃ་མ་ཎི་པདྨེ་ཧཱུཾ།

OM MANI PADME HUM. The master of

Great Compassion

the Noble One Lord Avalokiteshvara saw with compassion the suffering of death, transmigration and falling back of the gods in the god realm of the thirty-three. After midnight, the principal one of the gods the yaksha Karmai-dong, proclaimed to the son of the gods Drima-medpar-dagpa (crystal jewel essence), “Son of the gods Drima-medpar-dagpa (crystal jewel essence) for you in seven days the time of death will be produced. After dying, you will be born as a turtle without water, then you will be born as an excrement-eater, after that you will be born as a sow, then you will be born in the Avinci hell.” As soon as they heard these words, the goddesses fainted and fell down. The light of his own body diminished. After unpleasant smells arose, he suffered greatly. After the bodhisattva the Noble One Lord Avalokiteshvara saw him with compassion, he emanated as the lord of the gods Indra. Having emanated light rays into the body of the son of the gods, “Son of the gods, fear not, fear not! Recite the Six Syllables that pacify the suffering of transmigration and falling back of the gods. By reciting OM MANI PADME HUM, having pacified the suffering of transmigration and falling back of the gods, the changeless intention of vajra-like dharmata will arise.”

That was the twenty-eight chapter on refuge from the

suffering of transmigration and falling back of the gods

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CHAPTER 29 The asura Nangjed finding refuge from the hot hells

CHAPTER 29

The asura Nangjed finding refuge from the hot hells

ཨོཾ་མ་ཎི་པདྨེ་ཧཱུྃ།

OM MANI PADME HUM. Great Compassion, the Noble One Lord Avalokiteshvara, saw with compassion the fighting of the asuras inside great Mount Meru. An asura named Nangjed has been made a general of the asuras, in the battle between the gods and the asuras. He has a wheel weapon. It was impossible not being struck when he threw. Having been struck, and not dying was impossible. By the ripening of killing many gods, Nangjed was born in the hot hells. That was seen by the eye of Great Compassion. Having emanated as the leader of the asuras Thagzang, he emanated light rays into his body and pervading it, he said, “By reciting OM MANI PADME HUM, after your body in the hot hells possessed bliss, you will attain enlightenment.”

That was the twenty-ninth chapter on the asura Nangjed

finding refuge from the hot hells

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CHAPTER 30 Releasing Makyedra from the cold hell

CHAPTER 30

Releasing Makyedra from the cold hell

ཨོཾ་མ་ཎི་པདྨེ་ཧཱུྃ།

OM MANI PADME HUM. Great compassion, the Noble One Lord Avalokiteshvara saw with compassion human beings who were performing the inexpiable deeds. In the region of the country Magadha the son of the king Zugchin-nyingpo named Makyedra, by the ripening karma of killing his father, having been born in the cold hells, had extreme suffering. He was seen with the eye of compassion by the Noble One Lord Avalokiteshvara. Having emanated as the Victorious. One Shakyamuni, from his body he emanated light rays, “OM MANI PADME HUM. By reciting that, after the suffering of cold has turned t bliss, illusion-like intention will arise. You will attain enlightenment.”

That was the thirtieth chapter on the release of

Makyedra from the cold hell

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CHAPTER 31 Releasing Angulimala from hell

CHAPTER 31

Releasing Angulimala from hell

ཨོཾ་མ་ཎི་པདྨེ ཎི་པདྨེ་ཧཱུྃ།

OM MANI PADME HUM. The bodhisattva,

the master of

compassion the Noble One Lord Avalokiteshvara saw the champion

dwarf Angulimala (Sormoi-trengwa),

thinking, “Killing a thousand

hundred and ninety-nine

the extremist having wrong views who was

men, one will be enlightened, having killed nine men, one I have not killed.” As he was thinking of killing his mother, the Great Grace of Compassion, the Noble One Lord Avalokiteshvara, having seen him with compassion, emanated as the truly completely enlightened one and

said, “In the eighteen hell realms, when you are experiencing samsaric suffering, by reciting OM MANI PADME HUM, after the suffering of heat has turned to bliss the intention of power of a lion will arise. Unsurpassable enlightenment will be attained.”

That was the thirty-first chapter on releasing

Angulimala from hell

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CHAPTER 32 The son of Gangzang, Ngateg being releasedfrom the animal realm

CHAPTER 32

The son of Gangzang, Ngateg being released

from the animal realm

ཨོཾ་མ་ཎི་པདྨེ་ཧཱུྃ།

of Great

OM MANI PADME HUM. Then the master Compassion the Noble One Lord Avalokiteshvara saw the animals with compassion. During the teaching of Buddha Serthub, Ngatseg, son of Gangzang said, “Buddha is not true, Dharma is not true, Sangha is not true”. Since he deprecated and by the ripening of that, was born as an excrement-eating sow. At that time Great Compassion Lord Avalokiteshvara emanated as Shakya-sengge. From his body, light rays emanated for a fathom. By Avalokiteshvara reciting OM MANI PADME HUM, Ngatseg after discarding the body of a sow, was born as son of the gods named Zeyden. The intention of non-conceptuality arose and he attained enlightenment.

That was the thirty-second chapter on the son of Gangzang,

Ngatseg, being released from the animal realm

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CHAPTER 33 Releasing prince Dzeydan from the preta realm

CHAPTER 33

Releasing prince Dzeydan from the preta realm

ཨོཾ་མ་ཎི་པདྨེ་ཧཱུཾ།

OM MANI PADME HUM. The bodhisattva the Noble One Lord Avalokiteshvara saw the pretas (hungry ghost) with compassion. A price named Dzeydan was giving the protector-less householder, Khimdag-gönmed-zejin when he was obstructed by the entanglement of avarice and by the ripening of that was born as a hungry thirsty preta. His mouth blazed with flames and he suffered from the torment of hunger and thirst. Having seen him with compassion the Lord Avalokiteshvara emanated as Namkhazöd and said, “OM MANI PADME HUM.” By reciting that, after suffering of hunger and thirst was pacified, realisation of ceaseless enjoyment arose and he attained unsurpassable enlightenment.

That was the thirty-third chapter of releasing

prince Dzeydan from the preta realm

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CHAPTER 34 The Noble One Lord Avalokiteshvara kindly teaching the people of Snow Land

ཨོཾ་མ་ཎི་པདྨེ་ཧཱུཾ།

CHAPTER 34

The Noble One Lord Avalokiteshvara

kindly teaching the people of Snow Land

OM MANI PADME HUM. Then the supreme among bodhisattvas, the Noble One Lord Avalokiteshvara went to the Buddha field of Sukhavati pureland. The Bhagavan Amitabha said, “Compassionate bodhisattva, three exists the kingdom of Snow Land, since it was not an object of taming by the Bhagavan Shakyamuni, by the feet of his body it was not trodden, by his light rays of speech was not pervaded. It was not blessed by his mind. First, you gather the sentient beings of Snow Land together by temporal affairs. Then tame them by the gift of Dharma. Ripen the continuum of these,” so he said.

The bodhisattva the Noble One Lord Avalokiteshvara arrived at the palace at the peak of Potala mountain, made of many precious substances. Having seen the beings to be tamed in the Land of Snow, without the teachings of the Buddha, they were in dark night darkness, a thick black darkness. The sentient beings born there were like snow falling into

a

lake, without rising upward and going to the lower realms without liberation, like an iron basket with a closed mouth. By emanating light rays from his left palm, he emanated

a bodhisattva king of the monkeys called Halumenzu, so that human beings would increase

in the kingdom of Snow Land. To the monkey bodhisattva, he asked “King of monkeys

can you meditate in northern Snow Land?” He said, “I can meditate.” Then he was given the vows of permanent discipline, the five precepts. After Lord Avalokiteshvara had explained the profound and vast Dharma, that monkey went to Snow Land by miracle.

By meditating and concentrating on a rock fragment, at that time, the region of Snow Land was made into nine different territories called Precious Light. In upper Kham were three, between slate mountain and snow, a territory controlled by elephants and deer. The three areas of middle Khams were rock and meadow valleys, the territory of rock witches (rakshasas) and monkeys. That was called Lower Region of Peacocks. The three areas of lower Khams were forests and valleys controlled by rakshasas. There was not even the name of beings called human. Then after the rakshasis of the rocks was motivated by passion, she emanated in the aspect of a female monkey. Coming before the meditating monkey, she showed her body. She scattered earth as a sign of showing desire. Though she did that for seven days, the former was not moved by desire in his mind. The rock rakshasis thought, “My colour and shape are unpleasant, and this is the result.” Then she emanated as a beautiful woman adorned by ornaments. Showing her body and scattering earth as a sign of showing desire, by the monkey’s eyes looking askance at her, the woman had her chance. She went to the monkey and said, “You and I should raise a family.” The monkey said, “I am a lay disciple of the Noble One Lord Avalokiteshvara. It is not suitable for me to raise a family.” The rock rakshasis said, “Kye-ma, king of the monkeys, consider me and listen. I, by the power of karma have been born in the family of

rakshasis. By the power of desire, I am attached to and desire you. By the power of desire I am circling and supplicating you. If I do not raise a family with you, in the end having

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associated with rakshasas, every day I will kill over ten thousand sentient beings. Every morning I will eat over ten thousand sentient beings. After many rakshasa children have arisen, as for this region of the Land of Snow, it will become entirely a land of rakshasas.

All Zambuling world will be eaten by rakshasas. Therefore, I will die here. Having died, by the power of negative karma I will fall into the unbearable hell realms. Though you keep your vow, you will not help. You are an evil-doer, having broken your bodhisattva vow, you will go. Consider and regard me with compassion,” so she said in a tormented roar and shed tears of blood.

The monkey bodhisattva, by the attitude of compassion, looked at the rakshasis’ body, his eyes staring and not knowing what to do. “How, if I set up a household and marry this woman my vow will be broken. If I do not set up a household and marry her, then if she dies there will also be a great transgression. I should ask my preceptor the bodhisattva the Noble One Lord Avalokiteshvara.” Then by miraculous powers he went to the palace on Mount Potala paradise. Prostrating to his preceptor Lord Avalokiteshvara, he asked, “Kye- ma compassionate protector of beings, though I am keeping the lay disciple vow for as long as I live, rakshasi of the family of maras has the mind of desire, is she not inflicting harm on me and taking my vow away? What shall I do to keep my vow? Kind protector grant me.” So he supplicated and said, “That rock rakshasi had said, ‘I must marry you, if I do not, I will lose my life, and you will become an evil-doer.’ Is it suitable to marry her? What should I do?”

The Noble One said, “This is very good. Marry her. You will not go into obstacles. Since you will go into being companions in the end, after your lineage and posterity have increased in the kingdom of Snow Land, they will become human beings. Since the Dharma will spread, that will be excellent.” Jomo Tara also said, “By that, after human beings have increased they will be supports of Dharma, buddhist practitioners. It is excellent.” Then the monkey bodhisattva, from the necessity of the rock rakshasi’s death, returned by miraculous power to the former place in the kingdom of Snow Land and

married the rock rakshasi. After nine months and ten days, six sons appeared coming to life, transmigrating from among the six kinds of beings. Since the father was a monkey their bodies were covered with hair. Since the mother was a rock rakshasi, they were without tail and had red unpleasant-looking faces. The one transmigrating from the life of the gods was gentle, of clear and skillful mind, and forbearing. The one transmigrating from the life of the asuras, was savage, wrathful and wanted to fight. The one transmigrating from the life of human beings had great passion and delighted in human wealth. The one transmigrating from life in hell had anger, fierce wrath and great asceticism. The one transmigrating from life among the pretas, his body form was bad, his belly was bad, and he was avaricious. The one transmigrating from life among the animals could not distinguish good and bad and was without understanding and mental capabilities.

All these had red faces and delighted in flesh and blood. They had hair on their head and bodies and knew how to speak. The mother, the rakshasi of the rocks in her hunger wants to eat her sons, but the father the monkey bodhisattva took them to his female monkey friends in southern forest called Maja-tshogchen. By associating with these female monkeys, those that were not monkeys and also not human had increased to five hundred. After one year, their father the ancestor monkey bodhisattva, visited them. He saw them tormented by rain and sun in summer time, and by snow and wind in winter time. Seeing them without food and clothing, his heart trembled. These five hundred monkey children gathered, they wept and asked their father for food and clothing, and raising their begging hands up is despair. The monkey father looked at his wretched, pitiable children suffering without food and clothing, since all edible fruits had been exhausted. He had given them fruits but it did not last. Not knowing what to do he became deluded and all the hairs from his body fell out. His arms and legs were pierced with thorns from plucking fruits. After experiencing all the misfortune and suffering of old age, he felt his tail growing (a metaphor for exasperation) then the monkey thought, “I thus suffering from delusions, this is the result of what? It is the result of these monkey children. If you ask why this happened, it happened because I married the rakshasi of the rocks. If you ask why that

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associated with rakshasas, every day I will kill over ten thousand sentient beings. Every morning I will eat over ten thousand sentient beings. After many rakshasa children have arisen, as for this region of the Land of Snow, it will become entirely a land of rakshasas.

All Zambuling world will be eaten by rakshasas. Therefore, I will die here. Having died, by the power of negative karma I will fall into the unbearable hell realms. Though you keep your vow, you will not help. You are an evil-doer, having broken your bodhisattva vow, you will go. Consider and regard me with compassion,” so she said in a tormented roar and shed tears of blood.

The monkey bodhisattva, by the attitude of compassion, looked at the rakshasis’ body, his eyes staring and not knowing what to do. “How, if I set up a household and marry this woman my vow will be broken. If I do not set up a household and marry her, then if she dies there will also be a great transgression. I should ask my preceptor the bodhisattva the Noble One Lord Avalokiteshvara.” Then by miraculous powers he went to the palace on Mount Potala paradise. Prostrating to his preceptor Lord Avalokiteshvara, he asked, “Kye- ma compassionate protector of beings, though I am keeping the lay disciple vow for as long as I live, rakshasi of the family of maras has the mind of desire, is she not inflicting harm on me and taking my vow away? What shall I do to keep my vow? Kind protector grant me.” So he supplicated and said, “That rock rakshasi had said, ‘I must marry you, if I do not, I will lose my life, and you will become an evil-doer.’ Is it suitable to marry her? What should I do?”

The Noble One said, “This is very good. Marry her. You will not go into obstacles. Since you will go into being companions in the end, after your lineage and posterity have increased in the kingdom of Snow Land, they will become human beings. Since the Dharma will spread, that will be excellent.” Jomo Tara also said, “By that, after human beings have increased they will be supports of Dharma, buddhist practitioners. It is excellent.” Then the monkey bodhisattva, from the necessity of the rock rakshasi’s death, returned by miraculous power to the former place in the kingdom of Snow Land and

married the rock rakshasi. After nine months and ten days, six sons appeared coming to life, transmigrating from among the six kinds of beings. Since the father was a monkey their bodies were covered with hair. Since the mother was a rock rakshasi, they were without tail and had red unpleasant-looking faces. The one transmigrating from the life of the gods was gentle, of clear and skillful mind, and forbearing. The one transmigrating from the life of the asuras, was savage, wrathful and wanted to fight. The one transmigrating from the life of human beings had great passion and delighted in human wealth. The one transmigrating from life in hell had anger, fierce wrath and great asceticism. The one transmigrating from life among the pretas, his body form was bad, his belly was bad, and he was avaricious. The one transmigrating from life among the animals could not distinguish good and bad and was without understanding and mental capabilities.

All these had red faces and delighted in flesh and blood. They had hair on their head and bodies and knew how to speak. The mother, the rakshasi of the rocks in her hunger wants to eat her sons, but the father the monkey bodhisattva took them to his female monkey friends in southern forest called Maja-tshogchen. By associating with these female monkeys, those that were not monkeys and also not human had increased to five hundred. After one year, their father the ancestor monkey bodhisattva, visited them. He saw them tormented by rain and sun in summer time, and by snow and wind in winter time. Seeing them without food and clothing, his heart trembled. These five hundred monkey children gathered, they wept and asked their father for food and clothing, and raising their begging hands up is despair. The monkey father looked at his wretched, pitiable children suffering without food and clothing, since all edible fruits had been exhausted. He had given them fruits but it did not last. Not knowing what to do he became deluded and all the hairs from his body fell out. His arms and legs were pierced with thorns from plucking fruits. After experiencing all the misfortune and suffering of old age, he felt his tail growing (a metaphor for exasperation) then the monkey thought, “I thus suffering from delusions, this is the result of what? It is the result of these monkey children. If you ask why this happened, it happened because I married the rakshasi of the rocks. If you ask why that

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happened, it is because of the advice I received from my preceptor Lord Avalokiteshvara and Jomo Tara. Kye-ma! Though this is my own former bad karma, since the Noble Ones do not have confusion, for them anger and hatred are not possible. Now what should I do?” Having thought, “I should ask the Noble One himself.” By miraculous power he arrived at the palace on Potala mountain paradise. He prostrated to the Noble One and said, “Kye-ma! Not knowing that being a householder is a prison of mara, not knowing that women are the bondage of mara (personification of evil), not knowing that sons and descendants are the mara of samsara, the poison leaves of many desires are not recognized. By compassion having become attached, having been deceived, sinking in the mud of desire, I am oppressed by a mountain of suffering. By drinking the poison of the kleshas, the plague of bad karma is sent. By the disease of suffering I am afflicted. In the place of smasara I bind myself. In the thick darkness of ignorance, I am trapped in the net of conceptions. Now what should I do to protect my progeny? After the Noble One gave the word, this happened to me. Later I will fall into hell, this is doubtless. Therefore please protect me with compassion.” After supplicating, he said, “Preceptor, by my being married to the rakshasi of the rocks, after many descendants have increased, they are not nourished. I myself also suffer and my body has become like this. Now that this has happened, what should I do?” He asked.

The Noble One Lord Avalokiteshvara said, “Snow Land is like murky darkness. Having been the territory of non-humans beings, it has not been a support of those to be tamed by me. These beings increasing as human beings for the sake of their attaining the higher realms and liberation you were sent. Do not produce doubts and hesitation about me. Do not make yourself suffer. Since your progeny will finally become human, you are without fault and in accord with the aspect of liberation. It is excellent. Do not think in two minds of sufferings. Protect your family lineage by giving them both temporal generosity and Dharma generosity. Those of your family lineage will finally become two generation of families. As for the father’s family, great faith and Great Compassion, great prajña, great exertion, profound Dharma and continual concern with emptiness. Since their virtuous

roots are few, they are not satisfied. Having vast

knowledge, they will all be from the family of bodhisattva with great minds. Some will be of the mother’s family. They will delight in cutting off life. They will delight in flesh and blood. They will delight in activities of business and profit. Their bodily power and energy will be great. They will delight in non-virtue. They will delight in hearing the faults of others. They will not be able to restrain their hands and feet. Their eyes will not be able to contact people directly, they will be of the barbarian flesh-eater family. As for the customary food of your progeny, give them barley, wheat, beans, small beans, thick-shelled barley.” Also rice and so forth the seven kinds of grain were bestowed. “Use the centre of Snow Land. After the grain ripens, it will increase.” Then he gave them to the monkey.

To the monkey as a reward for marrying the rakshasi of the rocks, handfuls of precious powder, gold, silver, copper, iron and so froth were scattered in the different parts of Snow Land and the ground was blessed as a source of precious substances. Having scattered the saliva of his tongue in the direction of Snow Land, he said, “Your family lineage will live by this precious gold, silver and so forth when they finally become human beings, and from time to time precious sources will open up.” “From time to time bodhisattva emanations and Dharma protectors will arise in the centre of the country,” so he spoke. Then the monkey bodhisattva by miraculous power, came to the central region of Snow Land. It was a pleasant land, vast and warm. Depending on the central part of the country, various grains grew. Nine different kinds were planted. In summer the monkey bodhisattva and

his monkey children rested in the forest Maja-tshogchen. After all the planted grain had ripened in autumn, he looked at them and felt good because of all the food. Summoning all his monkey children, he taught them, “These grains bestowed by the Noble One Lord Avalokiteshvara are given as your allotted food.” Then he said, “Eat them,” and by his saying that, the place was called Zothang (eating ground). Presently it is called Tibet (Böd).

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By the bodhisattva Lord Avalokiteshvara it has been blessed, thus in later times, it will also become source of precious substances. Thus they were gathered together by temporal activities.

As for their first being gathered together by Dharma, the bodhisattva Lord Avalokiteshvara emanated light rays from the palm of his right hand. From the tip of the light rays a boy having the major and minor marks emanated. The sentient beings of Snow Land were not humans and yet not monkeys, their remaining short tails were covered with hair. These beings filled Snow Land. When they saw the boy they asked, “From where did this body of yours arise?” “It arose from abandoning the ten non-virtues and practising the ten virtues.” “Well, we also want to learn from you,” and with their saying so, the ten non-virtues were abandoned and the ten virtues were practised because of that emanated boy. The Dharma of practising the six perfections was explained. “Not cutting off the lives of sentient beings, eat grains and fruits. Not taking what is not given, you should not steal your allotted food from each other. Not having in union with wrong desire, do not have union with those each has taken for themselves. Do not speak what is false and not true. Do not establish slander and divisiveness with one another. Do not divide those who are amicable. Do not quarrel and do not speak harsh words to each other. Do not delight in frivolous talk. Rejoice if others have things and if one does have things, do not produce a covetous attitude. Do not produce a hostile mind of harming others. Since by Dharma the ten non-virtues are abandoned, one will go to the ten virtues. Do not produce wrong views that think of untruth. Having abandoned cutting off life, by protecting life there will be long life. Having abandoned theft, by giving to others, food and drink will increase. Not using other’s wife, there will be friendship and pleasantness. Not speaking falsehood and speaking truth, one’s words will be reliable and trusted. Not producing slander but reconciliation, one will be in accord with all. Not speaking harsh words and speaking peacefully, nicely and clearly, what one says will be heard. Not speaking frivolous talk, speaking clearly all will have faith in it. Not producing covetousness, by being content with one’s own food and drink, the food and drink one desires will be obtained. If one does not

produce hostility by producing a mind of benefit, all will be kind. If one does not produce wrong views, since the Dharma will be truly grasped, one will meet with Dharma. By abandoning the ten non-virtues and practising the ten virtues one’s form will be perfect. One will be born as gods and humans. Therefore you also abandon the ten non-virtues and practise the ten virtues,” so he said.

Since they abandoned the ten non-virtues and practised the ten virtues, their forms became better and became good human bodies. Then they became human beings because of the emanated body.

perfections was set out.

When those had arrived within that state, the Dharma of the six “Kye, since sentient beings becoming human is rare, if one is born as a hell being, preta or animal, and since even one’s own benefit will not be established, why even speak of establishing benefit for others? If one is born in hell, there are immeasurable sufferings of hot and cold. If one is born in the realm of pretras, there will be immeasurable sufferings of hunger and thirst. If one is born as an animal, there will be inconceivable suffering of exploitation and stupidity. Thus, as for being born as a human being, it is meritorious. Giving generously, there will be immeasurable requisites and enjoyments. Avarice is suffering. Avarice cannot accomplish even one’s own benefit, let alone the benefit of others. By the ripening of avarice, having been born in the lower realms one will experience suffering. So the Dharma of the perfection of generosity is taught. Keeping discipline, the bodies of gods and human beings will be attained. By breaking, even one’s own benefit cannot be accomplished, let one the benefit of others. Breaking it, by the ripening of that, having been born in the three lower realms, one will experience suffering. So the Dharma of the perfection of discipline was taught. Meditate on patience. One will have an excellent form and the major and minor marks. By anger even one’s own benefit cannot be accomplished, let alone the benefit of others. By the ripening of anger, having been born in the three lower realms one will experience suffering. So the Dharma of the perfection of patience was taught. Undertake exertion, by exertion, white Dharmas are

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attained and increased. By laziness even one’s own benefit cannot be accomplished, let alone the benefit of others. By the ripening of laziness, the sufferings of the three lower realms will be experienced. So the Dharma of the perfection of exertion was taught. Mediate on dhyana. By resting the mind in meditative equipoise the meaning of dharmata will be seen. Distraction is suffering. As for distraction even one’s own benefit cannot be accomplished, let alone the benefit of others. By the ripening of distraction, having been born in the three lower realms, many sufferings will be experienced. So the Dharma of the perfection of meditation was taught. Meditate on prajña (wisdom knowledge). By prajña, having known the nature of all Dharmas, one passes beyond the three realms of samsara. Nirvana, the level of omniscience, will be attained. As for ignorance, it is suffering. By ignorance even one’s own benefit cannot be accomplished, let alone the benefit of others. By the ripening of ignorance, one will be born in the three lower realms. So the Dharma of the perfection wisdom was taught.

The emanation of Great Compassion, that boy possessing the major and minor marks, by explaining the Dharma of the ten virtues and reversing the ten non-virtues, established them in discipline.

Having explained the Dharmas of the six perfections, by reversing the six non-according kleshas, after the body has become better and better, the mind coming to possess Dharma even more, they attained their present bodies as special bodies. By their being born in a Dharma-practising country, having mixed Dharma and mind, so that Dharma was naturally produced, that was the kindness of Jowo Great Compassion, the Noble One Lord Avalokiteshvara.

That was the thirty-fourth chapter on the supreme one among bodhisattvas, the Noble One Lord Avalokiteshvara,

kindly teaching the people of Snow Land

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CHAPTER 35 How by the twenty-one sutras and

tantras the virtues of the Noble One Avalokiteshvara

CHAPTER 35

How by the twenty-one sutras and tantras the virtues of the Noble One Avalokiteshvara was taught

The Great Compassion sutra

The Excellent Light sutra

The Lotus Ornament mantra

ཨོཾ་མ་ཎི་པདྨེ་ཧཱུྃ།

OM MANI PADME HUM. The supreme one among bodhisattvas, the Noble One Lord Avalokiteshvara as for his great kindness to beings in general, for the sake of their true, complete enlightenment, he taught twenty-one sutras and tantras. From these there were fourteen dharani mantra, secret mantra and vidya mantra, teaching sutras and dharanis. Seven sutras teaching the virtues of the name Avalokiteshvara. Within the fourteen dharanis are:

Thousand-armed and Thousand-eyed dharani Lotus Heart sutra (Padma-nyingpo) Eleven-Face sutra (Zhal-chugcigpai-do) Eleven-Face mantra (Zhal-chugcigpai-zung) Tantric Emanation of Avalokiteshvara mantra Abridged Tantric Emanation of Avalokiteshvara

Great Lotus sutra

Supreme Sovereign Chakra sutra

Great Dharani sutra

Precious Gem sutra

The Six Syllable sutra

The sutras of the good qualities of dharani mantras and the virtues of hearing the name of Avalokiteshvara are seven:

Zamatog-ködpai-do (destroying Iron Vase sutra) Padma-ködpai-do (Lotus sutra)

Pündarikai-do (Celestial Flower sutra)

Chulung Nnatsogpai-do (River Essence sutra) Nnagwa-rolpaido (Illumination sutra)

Tsen-jatsa-gyedpaido (One Hundred Name List sutra)

Tshen-rab-yongsu-tanpai-do (Great Name Precious sutra)

These are the seven sutras on the virtues. As for the manner of teaching the virtues among

the dharani mantras, they were taught in the:

The Thousand-armed and Thousand-eyed dharani

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The Blessed One was dwelling in Amraitshel grove of Shravasti together with numerous retinues. Among the retinue to whom the Dharma was taught was the bodhisattva Avalokiteshvara. By sending miraculous power to the ten directions, the suffering of the six kinds of beings were purified and they were established in happiness. By light rays, the three thousand great thousand world transformed to a golden colour and the earth moved intensely. Among the retinue, one called king Zungzin arose from his seat. He asked the Blessed One, “Whose power is this light from?” The Blessed One exhorted, “Now among these of my retinue there exists one called the bodhisattva Avalokiteshvara. His power, miracle and brilliance are inconceivable. After countless eons he will accomplish Buddhahood. His name will be the Blessed One, the Tathagata, the arhat, the truly completely enlightened one Ödzer-künne-phagpa-paltseg-gyelpo. First by the power of practising kindness and compassion, by the actions of a bodhisattva he is now benefitting sentient beings and establishing them in happiness. If one says the name of Avalokiteshvara, countless evil deeds will be purified and immeasurable merit will be attained. When one dies and transmigrates, one will be born in the world realm of Sukhavati pureland. These and many other things were taught.

Lotus Heart sutra (Padma-nyingpo)

OM MANI PADME HUM. These Syllables were taught. The Noble One Lord Avalokiteshvara before the eyes of the Blessed One, requested for these Syllables, saying, “Bhagavan, by this king of dharanis, Lotus Heart sutra (Padma-nyingpo), ten benefits will be attained in this life. What are these ten? One will be completely accepted by all the Tathagatas. These will be no illness. Wealth, grain, riches, and gold will be obtained. One will withstand all enemies and the assembly of kings will be kind. One will not be affected by poison. One will not be afflicted by plagues. One will not be affected by lethal poison made of precious substances. One will not be affected by weapons. One will not be affected by water disaster. One will not be affected by fire and there will be no untimely death.” These and many other virtues were taught.

Eleven-Face sutra (Zhal-chugcigpai-do)

Thus for example, whatever Son or Daughter of Noble family after arousing bodhicitta, produce discipline and take lay disciple vows and so forth. In a solitary place, after bathing and putting on clean clothes, make offerings, and one-pointedly do the recitation, that Son or Daughter of Noble family is viewed by a thousand eyes. They will be acted on with a thousand hands. The person holding that dharani if they bathe in the water of rivers, lakes, ponds, spring or irrigation trench, ditch, canal; whoever the water touches or if they drink it, after evil deeds are purified, they will be born in Sukhavati pureland. If by wind their bodies, hair or garments are blown, if the wind touches the body of another, after obscurations are purified, they will be born near me. All sentient beings who see it or hear it, after their evil deeds are purified, will attain enlightenment. That and many other benefits were taught.

Eleven-Face mantra (Zhal-chugcigpai-zung)

a Son or

As for what is taught in the Eleven-Face mantra (Zhal-chugcigpai-zung), Daughter of Noble family having made their minds sincere thinking instantaneously with devotion, if they say my name and remember it, they will be free from all harms. All evil deeds and all obscurations will be purified. They will be liberated from all fears. They will be liberated and protected from all obstructing spirits and döns. All good virtues will increase. All that is inauspicious will subside. These and many other good virtues were taught.

Tantric Emanation of Avaloktiteshvara mantra (Dönyöd-zhagpai-zung)

As for what is taught in the Tantric Emanation of Avalokiteshvara (Dönyöd-zhagpai-zung), sentient beings who hear this beneficial Dönyöd-zhagpa essence mantra, the virtuous roots

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of centrillion limitless Buddhas will be produced. Whoever deprecates the Noble Ones, disparages the holy Dharma, performs the inexpiable deeds and abandons the three jewels. These and other evil deeds will be completely purified. If the recitation is made into the ear hole of even sentient beings born as animals, having been liberated from the suffering of the lower realms, they will be born in the world of Sukhavati pureland. If they remain doing it, eight days after the full moon (nyung-nye), having seen the Noble One Avalokiteshvara in person and having done the recitation, after the seeds of evil deeds have rotted, in not a very long time they will attain enlightenment. These and many other benefits were taught.

Abridged Tantric Emanation of Avalokiteshvara (Dönyöd-zhagpai-zung)

As for the teachings of the Dönyöd-zhagpai-zung, if this essence mantra of mine is said one time, even the five inexpiables will be purified. If it is recited every day, all evil deeds will be purified. The collective roots of virtue of a thousand Buddhas will be attained. If the recitation is said a hundred thousand times, Buddha Maitreya will be seen. If the recitation is said two hundred thousand times, the Noble One Lord Avalokiteshvara will be seen. If the recitation is said three hundred thousand times, the Buddha Amitabha will be seen. If the recitation is said four hundred thousand times, all the Buddhas of the ten directions will be seen. One will go to many Buddha fields and hear the Dharma from many Buddhas. These and many other benefits were taught.

Great Lotus sutra (Padma-choggi-do)

As for the teaching of the Great Lotus sutra (Padma-choggi-do), whatever Son or Daughter of Noble family who does the recitation for seven days, from half moon to full moon and remain reciting it for eight days after the full moon (nyung-nye retreat), these beings who do that by means of kindness and compassion will accomplish the benefit of sentient beings. At the time of death, they will see the Noble One Lord Avalokiteshvara in the form

of a monk. At that time the aspect of bliss will be produced. They will have awareness

without confusion. Sacred outlook will arise. In whatever Buddha field they have aspired to be born, they will be born there. They will not be separated from spiritual friends. If they recite in the three times, the evils deeds of the five inexpiable deeds will be purified. Obscurations will be purified. Sickness, döns and all harm will be pacified. If one always recites it, the Noble One Lord Avalokiteshvara will come and all one’s wishes will be completely, perfectly performed. These and many other good virtues were taught.

Supreme Soverign Chakra sutra (Wangchug-khorloi-do)

As for the teaching of the Supreme Sovereign Chakra sutra (Wangchug-khorloi-do), it has been taught by a thousand Buddhas. It is also taught by me. Whatever Son or Daughter of Noble family with sincere thoughts, in a clean and solitary place in front of the bodily form of the Noble One Lord Avalokiteshvara, make whatever offerings that are available. If they contemplate the Noble One Lord Avalokiteshvara with one-pointed mind and recite continuously, the face of the Noble One Lord Avalokiteshvara will be shown in person. All siddhis will be bestowed. If it is recited a thousand and eight times every day, one will be liberated from evil deeds, obscurations, diseases, all plagues and all unfavourable aspects will be made non-existent. These and many other virtues were taught.

Great Dharani sutra (Chog-ngagkyi-güd)

As for the teaching of the Great Dharani sutra (Chog-ngagkyi-güd), whatever Son or Daughter of Noble family with sincere thoughts recites this dharani hundred and eight

times, ‘Son of Noble family by you my practice has been accomplished.’ After that confirmation has been made, for this and future lives all your wishes will be granted. One will also be empowered by all the Victorious Ones and Amitabha Buddha. Limitless Buddhas and the pureland will be seen. All Buddhas will give empowerment blessing. The time of death will be prophesied by the Noble One Lord Avalokiteshvara. Wherever one may be born, in all these places one will never be separated from the Noble One Lord

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Avalokiteshvara. One will be miraculously born from a lotus. One will remember one’s lives. The level of Buddha will be attained. These and many other virtues were taught.

Precious Gem sutra (Yidzhin-norbui-do)

As for the teachings of the Precious Gem sutra (Yidzhin-norbui-do), whatever Son or Daughter of Noble family who abandons pre- occupations and distractions, meditates in a solitary place on kindness and compassion and says the recitation, their lives will be long and many virtues will be attained. They will be adorned by the ornaments of the Noble One Lord Avalokiteshvara. From their hands a rain of amrita will continuously fall. They will have a white body and light rays. If one meditates and recites, in seven days the deity’s face will be seen. The siddhis one desires will be attained, these and many other good qualities were taught.

Great Compassion sutra (Nyingje-chenpo)

As for the teaching of Great Compassion sutra (Nyingje-chenpo), whatever Son of Noble family who is a holder of this dharani or whatever Daughter of Noble family who recites it every day for twenty-one times, after all their evil deeds have been purified, they will see me. They will also see my preceptor Amitayus. After death they will transmigrate to Sukhavati pureland. They will be inseparable from the Noble One Lord Avalokiteshvara. These and many of the virtues were taught.

Excellent Light sutra (Ödzer-nampa-ködpai-do)

As for the teaching of the Excellent Light sutra (Ödzer-nampa-ködpai- do), whatever Son or Daughter of Noble family who makes great offerings for fifteen full moon days, having arisen in the morning, does the recitation for twenty-one or a hundred and eight times, the

body of the Noble One Lord Avalokiteshvara like the colour of gold, well-adorned by the

major marks and the eighty minor marks, that body possessing a hundred thousand light rays will be seen. If one is impoverished, contemplate on the Noble One Lord Avalokiteshvara, recite a hundred and eight times, one will have enjoyments. If one attach it to their throat, they will not be attacked by pretas. If they make him into a yidam, in the eastern direction the Tathagata Mitrugpa (Ashokbya Buddha) will be seen, in the southern direction Rinchentog (Ratnasambawa Buddha), and in the west Tsepagmed (Amitayus Buddha) and in the northern direction Ngadra (Natural drum sound Buddha). These and so forth, countless Tathagatas of the ten directions will be seen. These and many other virtues were taught.

Lotus Ornament sutra (Padmachödpen)

As for the teachings of the Lotus Ornament sutra (Padmachödpen), by the Noble One Lord Avalokiteshvara these words were spoken, “Having contemplated me, Son or Daughter of Noble family, whoever it may be who recites this vidya mantra OM MANI PADME HUM, having recited it once or contemplating it, if the body is held in mind the five inexpiable deeds and the five near to them, all these evil deeds having been purified, sentient beings will abandon hell, pretas, animal birth places and the eight non-freedoms. Body, speech and mind will not have suffering. One will be liberated from predators, rakshasas, all non-human spirits and from all sickness and danger. Having realised the meaning of dharmakaya, they will see rupakaya, the form of Great Compassion. Then from the thousand arms and thousand eyes of the Noble One Lord Avalokiteshvara light rays will brilliantly emanate. By these light rays pervading the six kinds of sentient beings, on every light ray the body of a Tathagata appear, having confirmed all sentient beings, they completely ripened them. These and many other benefits were taught.

Six Syllable sutra (yigedrugmai-do)

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As for the teachings of the Six Syllable sutra (yigedrugmai-do), whatever Son or Daughter of Noble family contemplates the Noble One’s Six Syllable mantra (yigedrugma), the prajña deity, if they recite this vidya mantra, they will be liberated from all diseases, and will not be afflicted by harm. All obstructing spirits will be pacified. The inexpiable deeds will be purified. Long life and enjoyments will increase. From all sickness and döns this vidya mantra of Six Syllables will guard, completely protect, completely grasp, completely preserve and pacify, and there will be auspicious happiness. These and many other benefits were taught. From the teaching of the seven sutras, excellent great virtues and so forth is said of hearing the good virtues of the name Avalokiteshvara. Zamatog-ködpai-do

As for what is taught in the Zamatog-ködpai-do, Nivaranavishkambin asked the Bhagavan, “Bhagavan, how does the Mahayana sutra Zamatog-ködpa liberate me from all evil deeds?” The Bhagavan said, “Son of Noble family, at the right side of Mount Meru, on the face of the king of mountains are six truly completely enlightened Buddhas who ultimately examine what is defiled and undefiled. These are also examined by me. They examined those who formerly had white clothes and blue clothes. Those who had white clothes that turned blue, they view the heap of evil deeds. Those who had blue clothes that turned white, they view the heap of Dharmas. Son of Noble family likewise, the king of mahayana sutras, Zamatog-ködpa, burns all evil deeds and makes them white. Nivaranavishkambin, for example it is like this in summer time grass and forests are very green. Then the king of nagas, Khajapa arises from his place and burn the grass, branching trees,

medicinal herbs and forests. Son of Noble family, like this, the king of mahayana sutras, the Zamatog-ködpa, burns all evil deeds. Whichever sentient beings hear this king of mahayana sutras will have happiness. Son of Noble family, as for these, they should be known as not ordinary beings. They should be viewed as irreversible bodhisattvas. At the time of their death, twelve bodhisattvas will receive them, saying, “Son of Noble family fear not, fear not. You have heard the mahayana sutra Zamatog. You will not revolve again in samsara. You will not see birth, old age and death again. Being connected with joy and what is desired you will not be connected with non-joy and what is not desired. Son of Noble

family go to the world of Sukhavati. Form the Tathagata Amitabha you will hear the Dharma.” That confirmation will be made. Son of Noble family thus these sentient beings will die peacefully. That and many other good qualities were taught.

Padma-karpoi-do (White Lotus sutra)

As for the teaching of the Padma-karpoi-do (White Lotus sutra), when the Blessed One was dwelling in Zetaitshel in Shravasti together with numerous retinues, he taught the Dharma. Among that retinue the bodhisattva Llodömized rose from his seat. He asked, “Blessed One, how did the Noble One Lord Avalokiteshvara come to be thus called?” The Blessed One exhorted, “The Noble One Lord Avalokiteshvara, having pervasively seen centillion limitless beings experiencing suffering, liberates them all from the suffering. If they had fallen into a great mass of fire, by grasping the name of the Noble One Lord Avalokiteshvara, they will be released from the fire. Those carried away by a river, if they called on the Noble One Lord Avalokiteshvara, they will be liberated from it. Sextillion sentient beings abiding in the ocean on a ship with wealth, being cast by a black wind on the land of rakshasas, if they called on the Noble One Lord Avalokiteshvara, will be liberated from the land of rakshasas. Those being killed, if they called on the Noble One Lord Avalokiteshvara, the weapons of the attackers will break into pieces. If all the world realms were filled with malevolent yakshas, rakshasas and demons, those who hold the name of the Noble One Lord Avalokiteshvara will not be able to view with an angry mind.

Whatever Son of Noble family is put in metal chains and wooden fetters, if they called on the Noble One Lord Avalokiteshvara, after these are opened they will depart. Son of Noble family, the power of the Noble One Lord Avalokiteshvara is like that.

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The three thousand great thousand world is filled with demons, thieves and enemies

holding weapons. A ship captain accompanied by many merchants went travelling with wealth and were seen by these thieves. Knowing they had no refuge were terrified. The ship captain was afraid for the merchants and said, “Prostrate to the Noble One Lord Avalokiteshvara and you will be liberated from all danger.” So these merchants dedicated and called on the Noble One Lord Avalokiteshvara at the same time. As soon as they said, ‘We prostrate to the Noble One Lord Avalokiteshvara’ they were liberated from all danger. Whatever Son of Noble family or sentient being who is joined with passion, aggression and ignorance, if they call upon the name of the bodhisattva the Noble One Lord Avalokiteshvara and prostrate, they will be free from passion, aggression and ignorance. Son of Noble family, the power and miracles of the Noble One Lord Avalokiteshvara are like that. Whichever woman who desires sons, if she calls on the name of the Noble One Lord Avalokiteshvara and says ‘bestow sons’, sons will be produced in good form, beautiful and attractive to behold, having the marks, pleasant to many beings and with roots of virtue. Whoever desires a daughter, will also be like that. Thus the power of the Noble One Lord Avalokiteshvara is like that. If they offer clothes, gifts, alms, sleeping articles, health-restoring medicines and implements to Buddhas as many as sixty-two times the sands of the Ganges river, would the merit be great?” The bodhisattva Llodömized said, “Blessed One, it is many. The Sugatas are many.” The Blessed One exhorted, “Saying the name of the Noble One Lord Avalokiteshvara is even more. If one prostrates, the merit will increase.”

Then the bodhisattva Llodömized with inexhaustible understanding said, “Blessed One, as the bodhisattva, the Noble One Lord Avalokiteshvara journeys through this world realm of fortitude, by what skillful means does he teach the Dharma to sentient beings?” The Blessed One spoke, “As for the bodhisattva of good family, the Noble One Lord Avalokiteshvara, for every one of the sentient beings as limitless as space, emanating a bodily form suitable for each, he teaches the Dharma. In taming as the Buddha, he teaches the Dharma by the form of Buddha. To some, with the form of a shravaka he teaches the

Dharma. To some, with the form of a pratyeka Buddha he teaches the Dharma. To some, with the form of a brahma he teaches the Dharma. To some, in the form of Indra he teaches the Dharma. To some, in the form of a gandharva he teaches the Dharma. To some, in the form of a harmful yaksha demon he teaches the Dharma. To some, in the form of a Wangchug-chenpo great god he teaches the Dharma. To some, in the form of a world ruler he teaches the Dharma. To some, in the form of a flesh-eating demon he teaches the Dharma. To some, in the form of a general he teaches the Dharma. To some, in the form of Vajrapani he teaches the Dharma. To some, in the form of a vajra master he teaches the Dharma. To some, in the form of a mahayana spiritual friend he teaches the Dharma. To some, in the form of a father or mother he teaches the Dharma. To some, in the form of a brother or sister he teaches the Dharma. To some, in the form of boy- friend or girl-friend he teaches the Dharma. To some, as an aunt or uncle he teaches the Dharma. So in the form by which each can be tamed, he teaches the Dharma. In that way the virtues of the bodhisattva Avalokiteshvara are inconceivable.

Then the bodhisattva Llodömized asked, “Blessed One, giving reverence to the bodhisattva Avalokiteshvara, should Dharma talk be requested?” The Blessed One spoke, “Son of Noble family, when the time for that has come, you will know.” Then the bodhisattva Llodömized, having unfastened the short pearl rosary on his own neck, one with a price of over a hundred thousand precious stones, offered it to the Noble One Lord Avalokiteshvara and said, “Please accept this short pearl rosary, for the sake of compassion.” The Noble One Lord Avalokiteshvara accepted it for the sake of compassion. He divided it into two parts. One he offered to the Blessed One, Shakyamuni and one he offered to the Tathagata Rinchenmang dharmakaya stupa.

“Son of Noble family, Lord Avalokiteshvara having emanated in such an aspect in the world realm, does benefits for beings.” These and many other benefits were taught.

Pündarikai-do (celestial flower sutra)

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As for the teaching of the Pündarikai-do (celestial flower sutra), when the Blessed One was dwelling in Gyelbu-gyeljed grove together with a great sangha of monks, a great sangha of bodhisattvas, gods, humans, asuras and so forth, at that time, from between the eyebrows of the Blessed One many light rays were emanated, pervading the whole world realm and down to the beings of the Avinci hell, pacifying their sufferings. Then finally is subsided into the divine ushnisha of the Blessed One. To the Blessed One, Kungawo (Ananda) asked, “What is the causal condition for the existence of this light?” The Blessed One exhorted, “Kungawo, among that present retinue exists the one called the Noble One Lord Avalokiteshvara. As for his miraculous power and virtues, they could not be expressed even in an eon. He is now before every one of the sentient beings as limitless as space. As to whatever will tame them, having emanated to tame them, he performs benefits for beings. These sentient beings, having gathered both temporal and spiritual gifts, are reversed from suffering, thus the Buddha activity of establishing them in happiness is performed. These and many other good virtues were taught.

Chulung Nnatsogpai sutra (River Essence sutra)

As for the teaching of the Chulung Nnatsogpai sutra (River Essence sutra), at that time the Blessed One was in the country of Shravasti (Yangpachen) surrounded by five hundred monks, shravaka Shariputra, Maitreya and so forth. A retinue of Buddhas looked to the front and at the same time sat on the seats that were set out. In that retinue was the bodhisattva Samantabhadra (Küntuzangpo). He arose from his seat and asked, “Blessed One, this sutra completely expressing the good virtues of the Noble One Avalokiteshvara is taught by the Buddhas arising in the past, future and present. It is a refuge for Sons and Daughters of Noble family who have no refuge. It is a protector for those who have no protector. It is a defender for those who have no defender. It makes all evil deeds abandoned and all wishes completely perfected. The entire vidya mantra possess goodness, establishing kindness and compassion, acting with loving-kindness like a mother towards her only child. By me these were heard. It is most wonderful.” The Blessed One spoke, “He

was formerly a bodhisattva. When he sought out complete enlightenment, in the world realm called Sukhavati pureland where the Tathagata, arhat, truly completely enlightened one called Amitabha abides. In his retinue was a Brahman Wangchug who had attained the third bhumi. As a Dharma teacher of this sutra, he completely expresses the virtues of the Noble One Avalokiteshvara to many hundreds of thousands of brahmans and centillion limitless sentient beings. As soon as they heard this sutra completely expressing the virtues of the Noble One Avalokiteshvara, their root downfalls and all their evil deeds were purified. Their minds were completely liberated and they remembered their former lives. These I could recall. In future time, if these virtues of the Noble One Avalokiteshvara are heard by a Son or Daughter of Noble family, their kleshas will be exhausted. All evil deeds of the five inexpiables and so forth will be purified. Not thinking of anything, if these virtues of the Noble One Lord Avalokiteshvara are remembered, in one month one will see the face of the Noble One Lord Avalokiteshvara. One will also see the Buddha Amitabha. One will become irreversible in true complete enlightenment. One will remember one’s former lives. One will grasp what is heard. Wherever one is born one will not be separated from the holy Dharma. One will gave great enjoyments. Wherever one is, one will not be attacked by sickness and döns. These and many other virtues were taught.

Nnangwa-rolpai-do (Illumination sutra)

As for the teaching of the Nnangwa-rolpai-do (Illumination sutra), the Blessed One was dwelling in Gyelbu-gyeljed grove with numerous retinues. At that time, by the miraculous power of the Noble One Lord Avalokiteshvara, Dharma was taught in the six realms of beings. After that wonderful Dharma teaching, the Blessed One smiled and emanated many light rays which subsided into the ushnisha on his head. Then Kungawo asked the Blessed One, “Bhagavan, when there is no cause and no condition you did not smile, what is the cause of your smile? What is the condition?” The Blessed One spoke, “Son of Noble family, now the miraculous emanations of the bodhisattva the Noble One Lord Avalokiteshvara have been produced. Sentient beings are completely ripened. Some 102

emanations, having gone to the god realms, taught the Dharma. Kye-ma! All compounded

things are impermanent, all defiled things are suffering, all compounded things are unreliable for those whose mind produce desire. So the Dharma is taught. Some emanations, having gone to the asura realm, taught the Dharma. Some emanations, having gone to the human realm, taught the Dharma. First gathering them by temporal generosity and then ripening them by Dharma. Some emanations went to the hell realm and taught the Dharma. The blazing compartments in iron house were destroyed. The iron shalmari trees (trees with wheels of weapons) were destroyed. The great river of ashes was pacified and became non-existent. The pit of blazing fire became cool. After the great copper cauldrons were broken, they became ponds filled with flowers. Some emanations, having gone to the preta realm, from their ten fingers a stream of amrita fell. From their ten toes also, water of divine amrita fell. From all their pores also, after water of divine amrita fell, all were satisfied. After some emanations went to the animal realm, all these animals were born among gods and human beings.

“Sangyela chagtsel-lo, chöla chagtsel-lo, gyedenla chagtsel-lo, phagpa-Chenrezig wangchugla chagtsel-lo.”

Recite these. After that, all animals will be reborn as gods and human beings. These and many other virtues were taught.

Tsen-jatsa-gyedpaido (One Hundred Name List sutra)

When the Blessed One was on the peak of mount Potala paradise, he taught the Tsen-jatsa-gyedpaido (One Hundred Name List sutra). Adorned by various fragrant

flowers, he was golden like the colour of zambu tree (fabulous gold wishing tree). He abided in that region, gleaming with various precious substances. Looking at his retinue, he taught the Dharma, “Whatever Son or Daughter of Noble family contemplates the Noble

One Lord Avalokiteshvara, if they do the recitation of OM MANI PADME HUM, they will not be born in the lower realms. They will not go to Avinci hell (Nnarmed). Whoever rises in the morning and recites it, leprosy, lesions, chicken pox and so forth, deafness, smallpox, non-circulation of abdominal wind, asthma, diabetes, mental handicap, semi-comatose, laboured breathing and all diseases will be liberated. In all one’s births one will remember former lives. One will be like a son of the gods. At the time of death one will be born in Sukhavati pureland. Wherever one is born and wherever one abides, one will be inseparable from the Noble One Lord Avalokiteshvara. If one always does the recitation, one will be intelligent. One will have a melodious voice. One will know all the sciences. If one recites this praise, Buddha Bhagavat sixty-two times as many as the sands of the ganges will be offered to. These and many other virtues were taught.

Tshen-rab-yongsu-tanpai-do (Great Name Precious sutra)

The teaching of the Tshen-rab-yongsu-tanpai-do (Great Name Precious sutra) the merchant’s son Norzang, from the boy Kheu Palgyi-llodö and girl Palgyi-jungney, after listening to the Dharma, there were two prophecies, “Son of Noble family if you leave here and upon reaching a country named Jampailing, there exists a householder named Nankhug. He will teach you the Dharma.” So it was prophesied. Then the merchant’s son Norzang went there. When he had listened to the Dharma as prophesied, the householder said, “Son of Noble family if you go from here to Riodruzin mountain. These exists one called Lord Avalokiteshvara. He will teach you the precepts of how the bodhisattva instructions are learned,” so he prophesied. The merchant’s son Norzang went to Riodruzin mountain. The Noble One Lord Avalokiteshvara was seen teaching the Dharma to his retinue. Having prostrated and circumambulated, he stayed at one side. The bodhisattva Lord Avalokiteshvara, having grasped the hand of the merchant’s son Norzang said, “Come here. By Great Compassion I gather all beings under my power and protect them from suffering. By remembering my name, if others shoot arrows, they will not be hurt. Even if they are struck with sharp weapons, they will not be hurt. Great fame and family lineage

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will increase. One will not be impoverished of food and wealth, and enjoyments will spread. As for those who remember my name, no one can do anything to them – though they go into solitary places or forests, lions, tigers, leopards, black bears, brown bears, wild yaks, and by poisonous snakes, they are not bitten. By merely remembering my name, these will flee. Even if they have fallen into a blazing bonfire, by remembering my name they will become ponds filled with lotuses. By merely hearing my name, they will not sink in the water. They will not be carried away by water. They will not be burned by fire. Whoever remembers my name will attain liberation. By merely seeing them, others will have devotion. They will not be overcome by enemies. They will not be affected by poisons. Having heard my name, if they remember it, their splendor will not be ravished by gods, nagas, yakshas kinnaras, rakshasas, and flesh-eating demons. They will not be affected by the mantras of others. These and so forth are taught in the Tshen-rab-yongsu-tanpai-do (Great Name Precious sutra).

That was the thirty-fifth chapter on how by the twenty-one sutras and

tantras the virtues of the Noble One Avalokiteshvara was taught

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CHAPTER 36 The merchant’s son Norzang interpreting the symbols

CHAPTER 36

The merchant’s son Norzang interpreting the symbols

ཨོཾ་མ་ཎི་པདྨེ་ཧཱུྃ།

OM MANI PADME HUM. The bodhisattva the Noble One Lord Avalokiteshvara after teaching the Tshen-rab-yongsu-tanpai-do (Great Name Precious sutra) to the merchant’s son, Norzang said, “Son of Noble family, the realisation of the Tathagatas cannot be characterised by words and letters. Since they can by experienced by means of symbols, now you go from here and not far from here is a red sandalwood tree with branches and leaves of gold and silver. From that tree divine garments, earrings, armlets, short necklaces and various ornaments are hanging. There you will accomplish your purpose.”

The merchant’s son, Norzang, listened to the Noble One and went there. In the sandalwood forest, he saw a man with his feet pierced by sandalwood thorns and having them drawn out by a physician. Similarly, the suffering of kleshas of oneself and others are like thorns. The lama is like the physician for this pain, showing and guiding with spiritual confidence. Having listened to his oral instruction and understanding the symbol that one must practise the Dharma. When he went on from there, in not too long a distance, in front of a wish-fulfilling tree adorned by various ornaments, a brahman was seen meditating in samadhi. Similarly, in the action of body, speech and mind, not covered

by defilements of non-virtue, in meditating on one’s yidam, one must have a motionless intention. By thinking, understanding of the symbol arose.

When he went on from there not too far away, he saw a man holding an axe cutting an akaru incense tree. At the same time, understanding of the symbol arose that by receiving samsara’s negative tendencies, one receives one body after another. This arises from desire and craving of ego and ego-grasping, so at the present time one must cut them off. When he went on from there, soon he saw a rishi (drangsong) without anger being scattered with earth and water by another. At the same time, understanding of the symbol arose that for harm that is done by others one must meditate in the perfect reliance of angerless patience. From there soon he saw a rock having a golden overhanging shelter in which a good man and a good woman were embracing each other. At the same time understanding of the symbol arose that by practising with profound skillful means prajña of emptiness would arise. Understanding of the symbol that prajña and upaaya must arise non-dually. When he went on from there, soon he saw many humans and other sentient beings swimming and sinking in great waves of water. At the same time understanding of the symbol arose that if one does not make an effort right away, having sunk in samsara, which is like the expanse of waves in a river, at a later time liberation will not come. When he went on from there, soon in a large mire of mud, he saw many people, when they raised the right foot, the left sunk. When they raised the left foot the right sunk. At the same time understanding of the symbol arose that there is no time of getting out of that mud. At the same time understanding of the symbol arose that having aroused effort at the present time, if one does not practise Dharma, there will be no time to liberate from the

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deer and the antidote is like that dog. When he went on from there, soon he came to a valley of precious trees, he saw buffaloes that were not eating food or drinking drink. At the same time understanding of the symbol arose that for unsurpassable enlightenment one should not follow after food and drink. When he went on from there, soon in a valley having lotus flowers, he saw a piebald, variegated horse neighing. At the same he thought that, whatever variegated appearances there are at the present time and whatever sounds resound do not go beyond one’s own mind, and understanding of that symbol arose. When he went on from there, soon he came to a pond full of various flowers with gently flowing water, he saw a camel eating the flowers as food. At the same time he thought, the yogin’s knowledge must be practised in clarity, luminosity and non-thought, and understanding of that symbol arose. When he went on from there, soon in a place of brightly glittering precious substances, he saw three vultures. One stretched out its wings to the measure of the plain. One bent in its wings. One flapped its wings. At the same he thought, first resolve the view. In the middle practice meditation. At the end train in the action of phenomena. Understanding of that symbol arose. When he had gone not very far from there in a valley of precious vaidurya, in a lake of water having the eight qualities, filled with lotus flowers, he saw a white lion. Sometimes it looked at the sky, sometimes it went to the bottom of the ocean, sometimes it rolled back and forth in a place of precious vaidurya, sometimes by its roaring all the ground trembled and was overcome. At the same time non-corresponding aspects and conditions strong and weak are all cut. Having overpowered all the kleshas, one must be completely without fear. He thought and understanding of that symbol arose.

When he went on from there, soon in a precious crystal rock, he saw a solitary cat of peaceful behavior staying and not doing anything. At the same time understanding of that symbol arose that in bodhisattva conduct, having bound unvirtuous discursive thoughts, one must abide in a peaceful manner not doing anything. He thought and understanding of that symbol arose. When he went on a little way, at the root of a wish-fulfilling tree he saw a solitary wild boar eating without distinguishing pure and defiled. At the same time he thought that since the yogin is liberated from conceptions of pure and impure, he must be

without any attachment at all and understanding of that symbol arose. When he went on for

a little while, on a plain of precious coral, he saw a big dead fish rotting and decomposing. Its smell was unpleasant and nauseating. At the same time he thought of the suffering of samsara like a rotten fish, one must produce the perception that it is nauseating and the meaning of that symbol arose. When he went on a little way, in a precious crystal cave set with red pearls. He saw a monk wering saffron Dharma robes meditating in samadhi. At the same time he thought that in attaining complete enlightenment, having studied the three fundamental studies (zhi-labpasum tsultrim, samten, ting-ngeyzin), completely pure discipline must be kept. The three studies are discipline, concentration and contemplation. When he went on form there, soon in a land of various precious substances, he saw a precious wish-fulfilling tree from which all that was needed and desired arose just by thinking of it. At the same time he understood the meaning of the symbol that having cut within the exaggerations of mind, if one realises the nature of one’s own mind, various good qualities of what is needed and desired will arise.

When he went on from there, soon in a plain of precious vaidurya filled with various divine flowers, he saw three mountains of precious refined gold. At the same time understanding of the symbol arose that trikaya exists within one without gathering or separation. Thus by the bodhisattva the Noble One Lord Avalokiteshvara these emanated symbols were taught and the merchant’s son Norzang having realised and comprehended the meaning of the symbols, attained patience in the Dharma of the unborn. Then the merchant’s son Norzang, having wondered greatly went where the Noble One Lord Avalokiteshvara was. He prostrated at the feet of the Noble One and said, “Attaining the accomplishment of my great goal, it is well attained.” The bodhisattva, the Noble One Lord Avalokiteshvara order to completely cultivate beings, then became invisible.

That was the thirty-sixth chapter on the merchant’s son Norzang interpreting the symbols

in

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CHAPTER 37 Epilogue

ཨོཾ་མ་ཎི་པདྨེ་ཧཱུཾ།

CHAPTER 37

Epilogue

OM MANI PADME HUM. To the great grace of compassion the Noble One Avalokiteshvara, I prostrate. As for the way of arising of the teachings of Great Compassion, first, at the time of the pure, perfect Buddha’s nirvana, he spoke to the most excellent of bodhisattvas, the Noble One Lord Avalokiteshvara. “In the entering of my teaching, the kingdom of the Land of Snow in the north, since it is to be tamed by you bodhisattva, produce the goal of going to that country. Since the five poisons of all the beings born there are very coarse, they will by very hard to tame, but tame them by various means.” These words were prophesied.

In Snow Land with those to be tamed, the Noble One Lord Avalokiteshvara emanated as the bodhisattva monkey Halumenzu and Jomo Tara emanated as a rakshasi of the rocks. The father of Snow Land was a monkey and the mother, a rakshasi of the rocks. Having been created by these two, after the lineage became humans, seeing that the time for them to be tamed had come, since they were hard to tame, having realised that they must be tamed by one of great power, he emanated as king Songsten Gampo. The emanation of Jomo Tronyerchenma was the Nepali queen Tritsün. The emanation of Tara was the Chinese queen Kongjo. The emanation of Mañjushri was Thönmi Sambhota. Having brought letters from India he changed them into Tibetan writing. Lhasa Trülnang and

Ramoche and so forth, one hundred and eight temples were built by each queen. The wise panditas of India, China and Nepal were invited. Two images of the truly completely enlightened one, the divine Shakyamuni, were brought from India and Nepal. After Thöni Sambhota had studied the translation and interpretation (lotsawa) notes which the helpers brought, many sutras and volumes of the word of holy Dharma were translated. In particular, the twenty-one sutras and tantras of Great Compassion, the Noble One Lord Avalokiteshvara were translated.

The king’s father, mother, consorts, princes, princesses, servants, inner ministers, middle ministers, outer ministers, outer retinue, inner retinue and so forth having joined each of one’s different level of understanding and capacity, explained the oral instruction of Great Compassion. The retinue from samsara became irreversible bodhisattvas in their presents or next lives. The king with the intention of benefitting beings of later times taught the practice cycle of Great Compassion and many oral instructions. The translator Thöni Sambhota who had unforgetting retention, wrote down what the king taught in letters. Since the king possessed higher perception, sent his final testament to the translators and said, “Make these Dharmas taught by me into two volumes, one in blue water silk written in gold and silver, put in a dragon shape container with decorations of precious jewels. Hide as the king’s mind treasure. One, having been written on Chinese paper made into a scroll, hide in the temple of Great Compassion under the feet of Hayagriva.

One who has attained siddhi in secret mantra having found it, will be the Dharma of his own students. For those having a karmic connection, their karmic residues will be purified.

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Make effort in practice, train in bodhicitta. Beings who have the karma and good fortune

will make it into a scroll. By that, the sun will set in the southern direction and spread in the west and north. At that time the speech, the Six Syllables, will self- arise. Images will self-arise. Enlightened mind will self-arise. In some days bodhisattvas abiding on earth will arise. A little of the teaching of Great Compassion will arise.

At that time may blessing arise from Great Compassion. May followers enter the teaching of Great Compassion and explain the Dharma. May bodhicitta be trained in. May all beings cultivate the mind of benefit. At that time when the teaching of Shakyamuni goes into decline, the textual Dharma will not be explained and listened to, oral instructions will be built on fragments of Dharma. The value of Dharma will degenerate. Spreading will mostly be by new friends, like girl and boy friends. Since they will be unable to practise, the subsiding will also be quick. With great verbal grasping, Dharma will be exaggerated and deprecated. After bad spirit, maras abide at the heart of the teachers, they will deprecate each other. They will quarrel with each other, they will sell each other.

After ruling spirit abides in the yogi’s heart, they will perform black magic on each other. After ruling spirits abide in men’s hearts they will kill and battle with each other. After witch spirits abide in women’s hearts, they will fight with their husbands and cut off their own lives. After genie spirits abide in the hearts of children, they will disobey their parents. and do whatever they like. After gods and nagas are disturbed, rain and water will not come at the right time. Sometimes famine will come. At the time when people have diminished merit, when that time comes, when happiness is shrunk from and lost, supplicate Great Compassion, Avalokiteshvara. The essence mantra is the Six Syllables. OM MANI PADME HUM. Recite it. The goodness and happiness of this life and all that is needed and desired will arise from this. Supplicate it like a wishing jewel. After obscurations are purified, enlightenment will doubtlessly be attained. Do not produce doubts and hesitation about this. Meditate on Great Compassion. Practise. Teach. Explain. Spread and cultivate. The supports of Buddha are established. The tradition of Dharma is

established. Since there the greatness of pure intention a fortunate one, having met with this, enters into the teaching of Great Compassion. That was left by the emanated king as a testament.

By the translator Thönmi Sambhota and Lhalung Dorje Palgyi made the five scrolls into terma treasures, put them into a golden leather box and then into a wooden box and hid them. The five scrolls were the scroll with story and oral instructions; the scroll of the personal oral instruction of practice, a collection of one hundred thousand sadhana explanation scroll; a scroll of collected oral instructions; four Dharma-turning collection scrolls; and a scroll of worldly affairs, together with the oral instructions.

May one having the karma and great fortune meet with them. May the teachings of Great Compassion spread and flourish.

The oral instruction of a thousand Buddhas, this great story is completed

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Section 2

The mahayana king of the three jewels, Zamatog-kodpa sutra

glory of the lotus, having hair ornamented with crown, omniscience abides in your head, breath for all sentient beings, having kindness to the low and poor, like a wish-fulfilling gem completely fulfilling Dharma activities. Teaching the six perfetions, protector to you I prostrate and praise.” Experiencing the mahayana action, the Lord of the asuras Torma and his retinue possessed great bliss.

That was the twenty-fourth chapter on taming the asura Torma

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