segunda-feira, 18 de novembro de 2019
UM ESPETÁCULO MARAVILHOSO PARA A MENTE
A Criação do Presente Aeon e a Origem do clã dos Sãkya
Ngawang Khyenrab Legshe Gyatso
(O vigésimo-sexto Chogye Trichen).
Fortunate to behold. Rahayogi Press, Kathmandu, 1986.
O resultado do karma múltiplo, virtuoso e pecador, (acumulado]
por todos os seres sensíveis infinitos, aparece como a estrutura do mundo animado e inanimado, [em todas as suas] múltiplas felicidades e sofrimentos.
Como declarado por Âcarya Vasubandhu no seu Abhidharmakosa:
“Mundos múltiplos surgem de karma.”
Assim ali aparecem manifestações múltiplas de karma, na qual a forma do mundo está como um círculo, uma parte, ou quadrado.
Em todo caso, o mundo animado e inanimado é criado pelos quatro elementos no começo de um aeon [kalpa].
Para a extensão de sua duração, existe longo período de declínio na [média] da duração da vida, um longo ponto alto de aumento da duração de vida, e um período intermediário.
Ao fim de um longo período de muitos anos, os mundos animado e inanimado se dissolvem e são destruídos por fogo, água, e ar, e não há nada.
Cada [ciclo] de criação, duração, destruição, e nada é chamado um aeon.
Entre esse aeons, o aeon no qual um Buddha não aparece
no mundo é conhecido como “aeon escuro,” porque sem o ensinamento de um caminho infalível para as criaturas deste mundo,
elas experimentam só a causa e resultado do sofrimento, como se em escuridão absoluta.
O aeon no qual um Buddha aparece neste mundo é conhecido como uma “lâmpada”, porque pela iluminação do Buddhadharma,
a escuridão do apego interno e externo, a agressão e ignorância é tirada, e só as causas e resultados de felicidade são experimentados.
Como neste mundo cada “aeon lâmpada” não aparece senão no meio de muitos “aeons escuros”, é raro um Buddha aparecer neste mundo.
Tendo aparecido, é raro o Dharma ser ensinado. É raro para a doutrina que é ensinada permanecer. Obter um corpo humano é extremamente raro. E assim neste momento, quando as quatro raridades vieram juntos, se a pessoa puder entrar na doutrina budista será extremamente afortunado e muito significante.
ENTREVISTA COM S. S. SAKYA TRIZIN
ENTREVISTA COM S. S. SAKYA TRIZIN
His Holiness the 41st Sakya Trizin
Considered second only to His Holiness Dalai Lama in the spiritual hierarchy of Tibetan Buddhism, His Holiness the Sakya Trizin is the revered 41st Patriarch of the unbroken lineage of Khon and the head of the Sakya tradition, one of the four main traditions of Tibetan Buddhism dating back to 1073. ‘Sakya Trizin’ means ‘Throne Holder of the Sakya’. The Sakya teachings are held to be especially strong and powerful because the family holds the Emanation of Manjushri within itself. At the core of these teachings, along with the Lam Dre, is the lineage of the 13 Golden Dharmas. Born in 1945 in Tibet, His Holiness was formally enthroned at the age of 14. His Holiness moved to India in year 1959, establishing the Sakya Guru monastery in Darjeeling. Since year 1959, His Holiness has worked tirelessly, teaching extensively and establishing over thirty monasteries in India and Nepal. He has also overseen the founding of Sakya centers all around the world.
V. His Holiness, we are in the Holy Land of Lumbini at this very moment. His Holiness, the Supreme Head of the Sakya lineage of Tibetan Buddhism, would you share with us an account of your life and shed some light on the history of the Sakya lineage?
H.H. You see, in Tibetan Buddhism we have 4 major schools. Sakya is one of them and the Sakya school is founded, established and flourished by the Khon lineage originally believed to be the direct descendants of the Khon Konchok Gyalpo, direct disciple of Guru Padmasambhava and Shantarakshita. In fact one of the first Tibetans to receive the fullfledge Buddhist monks’ ordination is also Khon lineage member called Khon Nagendra Rakshita. They were actively involved in the Buddha Dharma and very Great and Highly realized masters but they were all Nyingmapas. After many generations they felt it time to establish a separated school and so Sakya School was founded. Since then Sakya is a separate school still carrying on the Nyingma tradition. We are Sakya which means our main philosophy and teaching came from the Great Master Nagarjuna as well as the Mahasiddha Virupa from these two traditions with study and meditation. This is the brief outline. The Khon lineage is not incarnation. It is hereditary from father to son.V. Monlam: The Great Sakya Aspiration Prayer Festival is held annually. This is the 20th year in Lumbini. Would you please give us a brief history of the Sakya Monlam and the main purpose of performing the Monlam each year? What are the benefits of reciting Samantabhadra’s Aspiration to Noble deeds? Why was Lumbini chosen?
H.H. Actually in Tibet also every monastery has Monlam festival every year. There’s a Great Monlam festival by the Gelugpas but then the Tarthang Rinpoche who is a Nyingma lama made the first contribution to start the Monlam 20 years ago. First he met with every school and in that time one of our Greatest Guru and my own personal Guru, H.E. Chogye Trichen Rinpoche is residing in Lumbini so we chose here. Samantabhhadra prayers is very important because it self says even those who have committed very heinous crimes if you recite it will be purified. The world faces many problems as well as man made problems so to pacify all of these that we recite every year 100,0000 times, one lakh.
V. How does the essence of the Buddha’s teaching help us in this modern day and age? Your Holiness why should we practice Buddhist teaching?
H.H. Whether you practice Buddhist teaching or not is an individual choice. Our basic human problems are still the same. We have emotion problems and although we are in 21st century there’s tremendous material progress, and scientifically technology. High tech is prevailing everywhere but these things are helpful but they don’t solve the real problems. Real problems exist not outside but within our own mind. They can’t be solved through material progress so the only way to solve this problem is through the spiritual guardians and spiritual practice. The Buddhist teaching is very scientific because Buddha himself said you should not believe my teachings just on mere faith, you have to believe through reasoning, though investigations by analyzing it. Therefore it is very suitable in modern times that so many people are interested in learning and studying the Buddhist teachings.
V. How do we practice the Buddhist path? For the modern western Dharma students what would your strongest advice be for them to set them on the right path? What do you thing they need to be most mindful of?
H.H. I think the main thing is they have to study what they will practice. For example the Shantideva’ Bodhicharyavatara (Entering the Path of Enlightenment) is very very important because it explains the whole concept of the Buddha’s teaching through logical reasons. After studying this you apply it in everyday life when you encounter people with emotional problems. V. The Guru Yoga is an important practice in Buddhism. Would you elaborate on it? Would you share your memories with us about the late H.E. Chogye Trichen Rinpoche and his contributions to Lumbini? H.H. Guru Yoga is very important because it is the Guru who introduces you to Buddha Dharma and teaches you how to practice the Dharma. In Hinayana, Mahayana, Vajrayana schools the teacher is very important particularly in the Vajrayana when you receive abhisekh and you receive the initiation and teaching to see the Guru as the real Buddha. H.E. Chogye Trichen Rinpoche is a very Great Scholar as well as very highly realized spiritual master. H. H. Dalai Lama took initiations and teachings from him. So he is the highest.
V. In the year 1970’s in the absence of motorized vehicle traffic, depending solely upon bull carts for building supplies and six years in the making H.E. opened the doors of the temple Dharma Swami Maharaja Buddha Vihara. Could you tell us the significance of the temple for Lumbini?
H.H. Lumbini is the birthplace of the Buddha. This is the most auspicious place so Rinpoche felt it is very important to build the monastery. He got help from the Mustang Maharaja and the late King Mahendra who contributed land. All the outer and inner conditions were gathered here so therefore he established the monastery here.
V. The government is marking the year 2012 as VISIT LUMBINI YEAR. What would your advice be for the authorities, paying heed when it comes to Lumbini development?
H.H. The people who come here are Buddhist people to receive blessings. I think they could organize seminars or teachings so visitors can see the place and digest principle teachings of the Buddha whether they are Buddhist or non-Buddhist.
A Linhagem de Tsharpa
A Linhagem de Tsharpa
A Linhagem de Tsharpa
Lama Choedak
A linhagem de Tsharpa começou no 16º século, quando um monge jovem chamado Losal Gyatsho teve uma visão pura de Vajrayogini e atingiu a iluminação. Como ele veio da região de Tshar, foi conhecido como "Tsharchen"– ou o "Grande de Tshar". Tsharchen era Detentor dos Treze Dharmas de Ouro de Sakya, superando nestas práticas. Dentre os seus sucessores se incluem o Quinto Dalai Lama e muitos outros mestres. A linhagem de Tsharpa produziu uma galáxia de Iogues realizados, a maioria dos quais alcançou corpos de arco-íris. Famoso por seus Iogues Detentores da linhagem sussurrada e de seus ensinamentos, Tsharpa é uma das três sub-linhagens dentro da tradição de Sakya. Até Jamyang Khyentse Wangchuk (1524-1568) e Mangtho Ludrup Gyatsho (1523-1594), como o sol e a lua, discípulos de Tsharchen, o Lamdre Lobshe não era escrito. Estes dois discípulos escreveram comentários extensos do Lamdre baseado em ensinamentos dados por Tsharchen (1502-1566). Hoje o Lamdre Lobshe se tornou a essência de ensinos de Sakya. A prática de Vajrayogini da tradição de Naropa também é mantida na linhagem de Tsharpa. Enquanto aspectos rituais secundários podem diferir entre o Sakya, Ngorpa e a sub-linhagem de Tsharpa, as práticas de Tsharpa são importantes para todos os bons praticantes de todas três. Isto por que Sua Santidade Dalai Lama recebeu o Lamdre Lobshe de Sua Eminência Chogye Trichen Rinpoche. O Quinto Dalai Lama (1617-1682) também recebeu o Lamdre Lobshe e muitos ensinamentos de ouro de Sakya de Gonpo Sonam Chogden (1603-1659), mestre Tsharpa famoso. A linhagem dos Dalai Lamas reconhece que o Quinto Dalai Lama veio reger o Tibet pelas bênçãos do ritual da “Roda de Poder” de Kurukulle de Gonpo Sonam Chogden, criando o legado para todas as encarnações subseqüentes. Nos meados dos anos sessenta Sua Eminência Chogye Trichen Rinpoche executou o mesmo ritual da Deusa Kurukulle para o presente Dalai Lama restaurar o poder espiritual doTibet. Subseqüentemente, sinais auspiciosos vieram indicar a expansão do Budismo do Tibet no mundo. Sua Eminência Chogye Trichen Rinpoche venerado pela maioria como o Detentor da linhagem de Tsharpa.
FORTUNATE TO BEHOLD
FORTUNATE TO BEHOLD
Chogye Trichen Rinpoche
Transl. Cyrus Sterns
Nepal 1986
Translator's Preface
This edition of Fortunate to Behold, originally written in Tibetan by ~hogye Trichen Rinpoche, has been translated and edited over a period of two months. It has been translated under Rinpoche's personal guidance, without which it could not have been completed in such a short time.
Due to the brief period available for research, it is possible that some errors may be found in the text, most notably in the translation of names from Tibetan back into the original Sanskrit. Those Sanskrit names which are uncertain have been marked with an asterisk (*). The questions from the Lumbini Development Committee, which are presented in Chapters III and IV, were originally written in Nepali, and translated into Tibetan for Chogye Rinpoche. The present English translation of these questions is based solely on the earlier Tibetan rendering.
I would like to thank my wife Maruta for her skillful editing, and invaluable assistance in the translation of difficult passages. My friends, David Jackson and Ngawang Samten Chophel, were kind enough to read portions of Chapter I, and make very helpful corrections and suggestions. Thanks are also due to Sahayogi Press for printing the book in time for the World Buddhist Conference.
I hope that Fortunate to Behold will be of value to all who are interested in the life of Sakyamuni Buddha. and the development of Lumbini Garden.
Cyrus Stearns Boudhnath, Nepal November 13, 1986
INTRODUCTION
Our Enlightened Teacher, the Buddha, this Blessed One Sakyamuni, appeared here in this world to train living beings not trained by other Buddhas, at a time when five-fold degeneracy is rampant. For this purpose, he left Tusita heaven, entered a womb, was born at Lumbini attended by inconceivable miracles, amused himself as a youth by training in the martial arts, enjoyed a retinue of queens) experienced renunciation and practiced austerities, subdued Mara and actualized Buddhahood, turned the Dharmacakra, and passed into Nirvina. Yuvarija Ajita [Maitfeya] statedin the Uttaratantra:
Taking a deliberate birth, leaving the realm of Tusita, and entering a womb,
Being born, becoming skilled in the martial arts and enjoying a retinue of queens,
Experiencing renunciation, practicing austerities and traveling to Bodhgaya,
Vanquishing the hosts of Mara, gaining perfect enlightenment, turning the Dharmacakra, and passing into Nirvana.
These deeds are demonstrated in thoroughly impure worlds for as long as existence remains.
He demonstrated infinite deeds, such as these Twelve, at each place in India and Nepal where the splendor of benefit and happiness. Was established without exception for this world as well as for that of the gods. From among these, the city of Kapilavastu was the place where he entered the womb and where he maintained a kingdom, Lumbini was the birthplace, the Vi'uddha stupa was the place where he cast aside the kingdom of a Universal Emperor like spittle and experienced renunciation, the Niranjana River was the place where he practiced austerities for six years, the Vajrasana [in Bodhgaya] was the place 'where he vanquished the hosts of Mara and actually Awakened, the city of Sankissa was the place where he descended from heaven, Varanasi was the place where he turned the Dharmacakra, Sravasti was the place where he displayed great miracles, Kuinagara was the place where he passed into Nirvana, and Riijgir was the place of settling discord. He walked in such places as these, and they are blessed like stupas, down to the particles on earth there.
From among these, the Enlightened Teacher stated in his last testament when he was at the point of passing into Nirvina, that we who did not actually see the face of the Buddha should visit these four great holy places. As he stated in the Vinayakudrakavastu:
"Monks, after I have passed away, faithful males and females of good family should visit and remember these four places for as long as they live. What are the four? Here (Lumbini) the Blessed One was born. Here (Bodhgaya.) the Blessed One actualized perfect Buddhahood. Here (Varanasi) the Blessed One turned the Dharmacakra. Here (Kusinagara) the Blessed One passed into Parinirvana. Monks, after I have passed away, this should be told to those who come on pilgrimage and offer homage at those stupas."
Following that, he spoke at lengtn, stating, "All who die with faith in me will go to happy destinies in higher worlds." And in other Sutras he stated that by going on pilgrimage to these four great holy places, even heinous sins would be purified.
Although there has been much talk that it is possible to identify equivalents for the four great holy places elsewhere, such as in east and west India, and even in Afghanistan to the west, the real ones are unmistakably these which are in central India and Nepal. The areas are related to each other, and because there are also stone pillars of Asoka at the four great holy 'places, and at KauambI, Bhakhra, Sankissa, Sanchi, and elsewhere, we can know them to be correct.
Asoka was of the Maurya royal lineage. The Maurya capital was at Patna. The first of the Maurya royal lineage was Candragupta, whose rule was a happy one for his subjects. He passed away in 298 B.C. His son Bindhusaragupta ruled for twenty-five years, and passed away in 274 B.C. He had three sons by his elder and younger queens, and Asoka, who was also the son of that king, was born to the wife of a merchant in 302 B.C., one hundred and eighty-one years after the passing of the Enlightened Teacher.
Their father the king asked the soothsayers, "Which of my four sons is able to be king?" They replied, "The one who sits on the best seat, the one who eats the best food; he will rule the kingdom." And they said, "The three sons enjoy thrones and silken cushions, in jeweled mansions within the palace. They enjoy for food the hundred favors of the court cuisine. This son [Asoka] sits only on the surface of the earth, for the best seat is the groung. And since he enjoys only rice, which is the best food, Asoka should be king."
Asoka accordingly became king of Taxila in 273 B.C. With the exception of the youngest one, he fought with his own brothers such as Susim, and was victorious in battle. In 269 B.C., two hundred and fourteen years after the Nirvana of the Enlightened Teacher, he assumed the control of the sovereign throne of all India. In 261 B.C, two hundred and twenty-two years after the Nirvana of the Enlightened Teacher, he led a great army to Kalihga. Many hundreds of thousands of people were killed and captured, and he was victorious in battle, but when he saw the endless suffering that had occured, Asoka fell into despair, and decided to seek a path for liberation from samsara.
He relied upon the Arhat Upagupta, who is universally known as the fourth of the seven successors to the disciples of the Enlightened Teacher, although some say it was the Arhat Kirti. In 258 B.C., two hundred and twenty-five years after the Nirvana, the Dharmaraja
Asoka entered the dharma gate of the Buddhist doctrine. From the time Dharmaraja Asoka entered the Buddhist doctrine, he looked upon all his subjects with only compassion and kindness. With the intention that they meet with this very doctrine of the Buddha which is the foundation of benefit and happiness for living beings of this world, he despatched countless messengers to many other countries on the outskirts of the Indian subcontinent, to encourage the people towards the Dharma.
He constructed ten million stupas on the Indian subcontinent, as prophecied by the Blessed One: "The king of Taxila will construct ten million stupas on the Indian subcontinent." Stupas of Asoka are known to be in many areas. He constructed ten million stupas, and established stone pillars for verification in the great holy places and elsewhere. Particularly in Lumbini, this can be clearly known from the text inscribed at that time on the stone pillar of Asoka, which has been translated in the present day into such languages as Nepali, Tibetan, and English.
Those deeds of A'oka were spoken ot by Acarya Dandin:
The famous image of the kings of old can be found in the natural mirror of oral tradition,
And even if those [kinas] disappear, see the undisintegrated nature [of their fame]!
As stated even though Asoka passed away long ago, his achievements such as the many stone pillars and many stupas are evident even now. It is certainly true that they will remain and not disintegrate until the aeon is finished.
There were several thoughtful succeeding kinas and ministers who performed minor restorations at Lumbini, beginning a with the supervision of the Nepalese King Tribhuvan. Particularly, His Majesty Late Kina Mahendra, like the Dharmarija Asoka comin a again for the benefit of this holy place, erected a stone pillar at the holy place, and implemented development, as is clear there from the temple, guest house, water facilities, hospital, and so on. During that period, in 1967, the Secretary General of the United Nations, Mr. U Thant of Burma, had similar concerns, and appealed for the development of Lumbini. As a result, the International Development Committee was founded.
In 1973, His Majesty King Birendra Bir Bikram Shah Dev ascended the golden throne and publicized the implementation of peace through non-alignment. In addition to the development at Lumbini, his administration has seen to the construction of a highway from Bhairawa to Lumbini, a garden of saplings, and so forth. In 1986 he appointed His Royal Highness Prince Gyanendra Bir Bikram Shah as Chairman of the Lumbini Development Trust, which function he is performing.
I shall praise these vast Their Majesties, father and Mr. U Thant, by speaking verse Their Majesties, father and sons, as well as Mr. U. Thant, by speaking of their acts in verses
The sun moon, and planets illuminate the realms of earth and space.
From the joint resolutions of Thsir Majesties and U Thant, the flower of development adorns this world.
I, the present author was born into the Je clan, in a lineage descended from the gods of clear light. When I was even years old, I was taught reading, writing, and memorization by my elder brother, Jetsun Tartse Kenpo [1905-1939, 71st Abbot of Ngor Monastery], and was able to recite the Manju'rInimasamgIta from memory. When I was memorizing and practicing the recitation of the Praise of the Twelve Deeds of the Enlightened Teacher Saikiamuni, composed by Acharya Nigarjuna, the hairs on my body repeatedly stood on end upon reciting the line "When you were born in the auspicious Lumbini Garden . " Was it a sign that a link had been established from my past prayers, by which I would live in this great holy place in the later portion of my life?
H.H. the Thirteenth Dalai Lama appointed me at the age of nine to be the master of the doctrine at Nalendra Monastery to the north of Lhasa. I was installed on the throne at age twelve while still engaged in studies. From then until age thirty-nine, I stayed and maintained the traitional customs of past Gurus so that they did not decline. In 1959, when I was forty years old, there was a great change in our circumstances, and I left Tibet for Mustang. In 1961-1962 I traveled on pilgrimage to the holly places in India and Nepal. At Sirnath, Kunu Lama Tenzin Gyaltsen said to me, "The four great holy places have great blessing, and from among them, Lumbini is extremely sacred, and the supreme holy place, because if the Buddha had not been born he would not have performed the other deeds." I then felt intense faith in the birthplaoe, Lumbini.
For several years, beginning in the end of 1982, I worked as Secretary of Religion in Dharamsala. In 1963, my elder sister, the Mustang Rani passed away, and the Mustana Raja came with his son to Dharamsala. "If possible you should return to Mustana. If that isn't possible if you would stay in the monastery of His Majesty's Government in Lumbini, permission will be given. We will request for you," they said, and left.
In 1965 the Mustang Raja and his son made the appeal. His Majesty [Late King Mahendra's] relly was, "It is all right if you stay in the old temple. I have spoken with Secretary General U Thant, and it would be good if you were able to construtot a new temple as part of the development of Lumbini." I replied that there was a resident in the old temple, so it would be aood if we requested land to construct a new one. In 1967 the appeal was submitted, and approval was granted.
In 1969, Mr. Ramesh Jung Thapa, Director of the Department of Archeology, was sent to the holy place, and granted ten kata of land. Together with him, village panohayat leaders, town panohayat leaders, the land tax collector of Bhairawa, and the Lumbini Zonal Commissioner, measured the land, and gave the official land documents. Construction of the monastery was then begun, and I stayed in Lumbini. In 1973 and 1974, according to a request from the Department of Archeology that a history of Tilaurakot was needed, I wrote one which was translated into Nepali and English, and submitted on two occasions. They may have it in the Department, but my own notes were lost.
In February 1977 I was given a set of seven questions from the Administrative Officer of the Lumbini Development Committee. I offered my replies, in Tibetan, on March 3pd. In 1985, Wangchuk, one of my own students of literature emphatically told me, "It would be a shame if the usefulness to others of your composition were to be lost. But if there were a book summerizing the story of Lumbini, it would not be lost, and later would be of mutual benefit to everyone, including the Department." Aside from these reasons, it is also difficult to comprehend the entire story from the questions and replies alone. As a result, I have compiled the complete story, entitled "A Spectacle for the Mind," the story of Lumbini, a discourse fortunate to behold, and I present it here as Chapter I.
Chapter II: The Honorable Tsechu Rinpoche, who is Head of both the Dhurgamchetra and the Nepal Buddhist Societies, and a member of the Rajsabha, emphatically requested together with a long silk scarf and a gift, that I present a clear statement concerning Kapilavastu and Devadaha. Accordingly, these can be known from the presentation of the page and paragraph numbers within "A Spectacle for the Mind." There is also additional explanation of what is not clear therein.
Chapter III: The seven questions from the Administrative Officer of the Lumbini Development Committee are clearly presented here together with the page and paragraph numbers in "A Spectacle for the Mind."
Chapter IV: Five are most further questions and presented together here clear if arranged in sequence.
Chapter V: This chapter concerns the manner in which the temple structure, as well as its contents, was constructed upon the land bestowed by His Majesty Late King Mahendra to the Mustang Raja and Chogye Trichen within the holy place of Lumbini. Also included here is a catalogue of the consecrated contents within the gilt image of ""he Sage, and a numbered identification of te stories corresponding to each of the excellen~ murals, such as those of the Twelve Deeds of the Enlightened Teacher.
Chapter VI: This chapter concerns the establishment at Lumbini Garden of a three-year retreat center for meditation upon the essence of the doctrine, and the corresponding practice for three years from 1978 through 1980, with six practitioners successfully completing the preliminaries, the main practice, and the conclusion.
Chapter VII: This chapter concerns the establishment of the second meditation three-year retreat in Boudhnath and future building of plans for a retreat
Chapter VIII: This chapter concerns the construction of the Great Maitreya Temple structure, as well as its contents, which is beside and very close to the precious [Boudhnath] Stupa, from its inception at the 1983 celebration of the [Buddha's] Descent from Heaven until its successful completion two years later at the 1985 celebration of the Descent from Heaven.
These eight chapters were begun and composed as described above, and are intended as repayment for the kindness of our Enlightened Teacher, and as an historical service, a rejoicing in the policies of Their Majesties, father and sons.
This was begun with deep sincerity by Subhasita, who has the title Chogye Jetsun Tri, in the Great Maitreya Monastery of Yiga Chudzin at the Boudhnath Stupa, on 27/3/043, or July 11, 1986, the 4th day of the 6th Tibetan month, which is the celebration of the Enlightened Teacher's turning of the Dharmacakra. It was completed at Lumbini Garden, in the monastery of Dharma Swami Maharaja Buddha Vihara, Tashi Rabten Ling, on 2/6/043, or September 18, 1986, the 15th day of the second 7th Tibetan month.
On the occasion of their Visit to this holy place, I offer this book with affectionate respect to the delegates of the fifteenth World Buddhist Conference, which is being held in Kathmandu.
May it bring benefit to the doctrine and all living beings!
A MARVELOUS SPECTACLE FOR THE MIND
Though all the Victors are equal in form and primordial wisdom,
May we be nurtured by the Lord of Sages,
whose exceptional awakened mind 'of loving kindness for degenerate beings
Is a golden flower whose fame magnificently beautifies all the three-fold universe.
Behold a Sepectacle narrative praise, About Lumbini Garden with which any connection
is meaningful,
The place where all the auspicious conditions of every excellent attribute
in samsara and nirvana combined,
And from which shone forth the Lamp of the World.
The Creation of the Present Aeon and the Ori in of the akya clan
The result of the manifold karma, virtuous and sinful, [accumulated] by all infinite sentient beings, appears as the structure of the animate and inanimate world, [in all its] manifold happiness and suffering. As stated by Acarya Vasubandhu in Abhidharmakosa, "Manifold worlds arise from karma." Thus thre appear manifold manifestations of karma, in which the shape of the world is such as round, flat, or square.
In any case, the animate and inanimate world is created by the four elements at the beginning of an aeon [kalpa]. For the length of its duration, there is a long low point of decline in [average] lifespan, a long high point of increase in lifespan, and a period in between. At the end of a long period of many years, the animate and inanimate are scattered and destroyed by fire, water, and air, and there is nothing. Each [cycle] of creation, duration, destruction, and nothingness, is referred to as an aeon.
Among those aeons, the aeons in which a Buddha does not appear in the world are known as "dark aeons," because without the teaching of an unerring path to the creatures of this world, they experience only the caus~s and results of suffering, as though in utter darkness.
The aeons in which a Buddha appears in this world are known as "aeons illuminated by a lamp," because through the illumination of the Buddhadharma, the darkness of inner and outer attachment, aggression, and ignorance are cleared away, and only the causes and results of virtue and happiness are experienced.
Because in this world each "lamp aeon" does not appear except in the midst of many "dark aeons," it is rare for a Buddha to appear in this world. Having appeared, it is rare for the Dharma to be taught. It is rare for the doctrine which is taught to remain. To obtain a human body is extremely rare, and so at this time when the four rarities have come together, if one is able to enter the Buddhist doctrine it is extremely fortunate and very meaningful.
Question: If it is stated that one thousand and two Buddhas appear in this present aeon, why are there no "dark aeons" in between?
Answer: This great aeon is a special one, unlike others. According to the Acintiuhyanirdesa-Sutra, at a time in the past, many aeons ago, during the aeon known as Beautiful Illumination, the completely perfect Buddha named King of Infinite Precious Qualities appeared in the world known as Ornamentation. At that time there was a king named Arenemi who ruled the four continents from his perfect palace, and who had seven hundred thousand queens and a thousand princes. During that time the king honored that Buddha together with the sangha of monks for ten million years. Then he thought, "All these thousand princes have for ten million years only dwelt in the presence of the Buddha while awakening the thought of enlightenment. It is certain that in the future when a good aeon appears, they will successively become enlightened. I shall investigate who will first become a Buddha."
He wrote the names of the thousand youths, and placed them in a vase of seven jewels. He made offerings in front of the Buddha for seven days, and then in the midst of the retinue of queens, the thousand sons, the ministers, and many people, he drew forth the written names from within the vase where they had been shuffled. First was Krakucchanda, second was Kanakamuni, third was Kasyapa, fourth was our Enlightened Teacher §akyamuni, fifth was Maitreya, and so on until the last of the thousand, the youngest prince Anantamati.
Answer: Our Enlightened Teacher, the
Buddha, the Blessed One, knows what can be known exactly as it is and in full extent, with no confusion of circumstances, and is free of the four causes of ignorance. What the clan of each Buddha will be, together with the name of each father, mother, son, queen, and attendants, such as the Supreme Pair, is clear
and precise within the Bhadrakalpika-Sutra, and thus is something we can believe in.
According to the word of the Blessed Buddha, the way the present aeon was created and the source of the origin of the ~akya clan is described below. The word of the Buddha is composed of statements which he actually spoke, such as the Pratimoksa-Sutra, questions and replies between Bodhisaftvas and Arhats which he endorsed at the conclusion, such as the Pra,inaparamita, which are approved statements, and blessed statements in which Arhats and Bodhisattvas spoke after having been blessed by the Buddha focusing his attention upon them.
When the Blessed One was residing in the Nyagrodha pleasure grove at Kapilavastu, the Sakyas asked how their own clan had originated. The Blessed One blessed Maudgalyayana with his attention, and told him to tell how the Sikya clan originated. This, then, was both a blessed and approved statement. Maudgalyayana looked with the eye of primordial wisdom, and described [the origin of the clan].
In the very beginning of this world, in an empty vacuum of space a great wind stirred, from which fire blazed forth, and a vast mandala of water was created as condensation from the fire and wind. The fire and water was agitated by the wind, and like butter from churned milk, it gradually was created in the form of the earth, and became solid, endowed with such things as color, taste, texture, and odour.
At the same time as this, the sentient beings of the first aeon descended from [the realm] of the gods of clear light. They had complete sense faculties and limbs, and were beautiful like gods. Their own bodies shown with light, they were able to fly uniapeded in the sky, and they subsisted on the food of concentrated meditation. And yet, through desire they became attached to the taste of the film on the nectar, which was like honey, and taking it with their forefingers, they ate it.
Consequently their bodies became heavy and coarse, and took on a bad color. When that was finished, they ate the quintessence of soil, which had a somewhat sweet taste. Then they ate uncultivated rice. The male and feaaie organs then formed, their bodies became dull, and they began to build homes. From their collective merit, the sun and moon then appeared. They sowed fields, and when it was time to gather the fruit, conflict ensued. One from among them, who was endowed with intelligence, allocated land to each one, and caused there to be no conflict. The land was allocated equally among everyone, but he himself was excluded from a share of land. As a result, everyone gave him one-sixth of their own shares of land, and he then had more than anyone.
In his hereditary lineage was the king Mahasammata.(1 The following section is based on the VinaYavastu, Derge edition, vol. 3, beginning on f. 266.) There were many generations in the famous royal lineage of Mahasammata. After a thousand generations, King Krkin appeared. The Buddha Ka'yapa appeared at that time, when lifespans were twenty thousand years. From Sujata, the son of Krkin, there successively descended one hundred kings in the city of Potala.
Karnika was the last kings, and he had two of the one hundred sons, Gautama and
Bharadvaja, the latter of whom ruled. The elder brother Gautama became a renunciate, and relied upon the Seer Asita. The Seer Gautama [was wrongly accused of murder and] met with bad circumstances, but because he was blameless and spoke the truth, [his teacher] the Acarya became gold in color. The Golden [Acarya] inspired Gautama, from whose member drops [of semen] fell into a bunch of sugarcane at the base of the torture tree [from which he was hung]. They were nurtured by the sun, and burst forth as two eggs, from which two youths appeared. The Golden Seer identified them as of the royal lineage of Mahasammata, and the younger brother was [eventually] 'placed on the throne.
Thereafter, the royal lineage was known by four names: Gautama, Angirasa, Su~yavamsa, and Iksvaku. One hundred members of the royal li~eage of Ik~vaku appeared in the city of Potala in the Noble Land. The last of the one hundred was known as [Iksvaku] Virudhaka, and to him were born four sons, Ulkamukha, Karakarnaka, Hastika'irsa, and Nupura. When his wife died, the king was plunged into despair. Through the efforts of the ministers, he took a new queen. A son, Rajyananda, was born, and through the powerful means of the ministers, he was placed on the throne.
The four sons of the good queen were exiled to a place near to the dwelling of the Master Kapila on the bank of the Lohita river close to the Himalayan mountains. Their brethren, such as relatives from their mother's side, many young boys and girls, followed after the four sons, and all abandoned attachment and longing for their own land. They settled in the place of Kapila, and so it became known as Kapilavastu. They slew deer for food and clothing, and prospered in that place. All were happy and content in their youth, and when they reached maturity, the Seer Kapila gave them guidanc~, saying, "You are of a high royal line, and it would be meaningless for you to join with a common line. You ~hould marry with your mother's relatives!'"
Their race greatly increased, and the ensuing clamour was harmful to the meditation of the Seer Kapila. Consequently he said, "There are four main royal lineages, the p~incipal and most important of which should remain in Kapilavastu. The great remainder of you should m'ove to the place known as Devadaha, because this place was prophecied by the gods." Accordingly they moved, and there also, from the single heriditary line a second one expanded, and a great city began.
On one occasion [Iksvaku] Virudhaka, the king of Potala, missed his banished 'sons, and dispatched his ministers to summon the boys. They returned, and then told him, "0King, you needn't worry. Those sons have taken Kapilav&stu. They slay deer, make tents with the hides, have fine food and clothing, and live happily. Not only that, they have married with girls from their mother's side, and they have very many descendants."
King [Iksvaku] Virudhaka exclaimed, "They are daring to act like that, very daring." Daring is called "'akya," and so thereafter the royal lineage of Iksvaku was known as the royal lineage of sakya. When the father [Iksvaku] Virudhaka and Rajyananda both died, the'royal lineage of Potala was taken over by the Sakya
royal lineage, in succession from eldest to youngest between the four sons of the first queen of [Iksvaku] Viru~haka. Finally Nupura, the youngest of the four brothers acted as king of the Sakyas. His Bon was Vasistha, whose son was Guha. His lineage passed' to his son, grandson, and great-grandson, down through twenty-five thousand Sakya kings in the city of Kapilavastu.
At that point there were six kings with the name Ratha, such as Dasaratha. From Da'adhanu, who was the son of the last one, there were six with the name Dhanu. Dhanusthira, the sixth, had two sons: Simhahanu and Simhanada. From King Mahasammata d~wn to Simhah~nu there were various changes in the name of the royal lineage, but the unbroken line of descent was of a single lineage.
Simhahanu had four sons, Suddhodana, Suklodana, Dronodana, and Amrtodana. He also
had four daughters, Suddhi, Sukla, Drona, and Amrta. From among the eight broth~rs and sisters, the eldest was the daughter §uddha. This daughter Buddha went to become queen to the king of the city of Devadaha.
The reason this great holy place has the name Lumbini Garden
There was a son [Suprabuddha] born to the king of Devadaha and Suddha, and he was endowed with qualities of intelligence. He came to have as his queen a king's daughter who was known as Lumbini, "good woman of the city." Near the city capital Devadaha, a rich householder had a pleasure grove, a place for recreation. It was a garden perfectly replete with the finest water, flowers, and fruits, and with the calls of various birds therein. It was a place such as one might wish for. The king and his group of queens sometimes went there to amuse themselves. Queen Lumbini liked that pleasant garden, and wanted it. She asked [the king], "Please give it to me."
But the king said, "This is the householder's, and so it would be inappropriate for me to give it. If you want it, I shall make one even better than this in another place."
On this site [of Lumbini] there would appear many marvels at the birth of the Buddha. It was created as a place where there were more lotuses, more flowers which grow in swamp and grow on land, a greater variety of fruits, meadows, and a perfect abundance of waters, than there were even in the garden grove of the householder. In this place various kinds of birds such as peacocks, parrots, mynas, kraunca [GSprey], and kadamba [dark -grey-winged goose] gave forth captivatingly beautiful calls, and various kinds of wild animals such as herds of elephants wandered peacefully. The king made a wonderful, unprecedented place, like a divine garden grove, with such things as mansions, pleasure groves, and ponds. Because it was constructed for the sake of that queen, it was also given the name Lumbini.
So it is stated in the Vinayavastu.
During that period of time, King Simhahanu ruled the city state of Kapilavastu: In Devadaha it was the period during which Suprabuddha ruled. To Lumbini, the excellent queen of SuprabuddhaF there was born a marvelous daughter named Maya who was endowed with the marks and signs of one who would give birth to a king that would rule the world with his power. After that, a daughter even more marvelous than her, Mahamaya, was born. She was one who had transcended mundane activity, and whom the soothsayers prophecied would give birth to a Universal Emperor, endowed with excellent marks.
Si~hahanu thought, "How excellent it would be if a Universal Emperor appeared in my lineage.w As Suprabuddha had aspirations to become related to Simhahanu, there was a mutual exchange of letters between the kings, and the daughter of Suprabuddha, Mahamaya, who was endowed with the marks and signs of one who gives birth to a Universal Emperor, was taken to be married to Suddhodana, the son of King
Si~hahanu. Later, he also took the older [daughter] Maya after consultation in the
assembly, it not being against Sakya custom.
After his father, King Simhahanu, passed away, §uddhodana acted as king of Kapilavastu. King Suddhodana and queen Mahamaya both lived enjoyably and pleasantly in the pinnacle of Hasavati, the palace of the royal court at Kapilavastu.
At that time in Tu~ita heaven, the Sage, the great Bodhisattva, decided to display the manner of enlightenment here in this world. He saw five sights: his caste, country, time, lineage, and mother.
1.) Caste: Most Buddhas appear in the
ruling caste [K~atriya] or the priestly caste [Brahmin]. Seeing that at the present time the ~uling caste was accorded respect, he decided to appear in the ruling caste.
2.) Country: So that it would not be said that the Bodhisattva had taken birth in a barbarian borderland, he decided to appear in the central country.
3.) Time: Buddhas do not appear while lifespans are as long as eighty thousand years, because renunciation and sadness cannot be awakened. Nor do they appear when lifespans have decreased to less than one hundred years, in a place where five-fold degeneracy is rampant. Hence he decided that in order to train living beings with lifespans of one hundred years, who were not the trainees of other Buddhas, he would appear during a time then lifespans were one hundred years.
4.} Lineage: From among the ruling caste, he decided to appear in the lineage of the Sakya King Suddhodana, which was a lineage accorded respect and in which both maternal and paternal ancestors had behaved faultlessly for seven generations.
5.) Mother: He decided to appear as the son of mother Mahamaya, a woman endowed with such qualities as excellent physique and intelligence, who would not become distracted by selfish aims, one who had prayed in front of past Buddhas, "Oh! May I become the mother of a Buddha!" and who was able to hold a great Bodhisattva within her womb for ten months.
Then, at Hamsavati in Kapilavastu, he entered into is mother's womb in the form of an elephant endowed with six tusks. Beginning from the time he entered the womb, his mother naturally maintained a moral discipline which shunned the ten non virtues, wished to release the prisoners of the Kapilavastu state, and wanted to give generously to the poor and beggars. King Suddhodana accomplished [these things] in accordance with her wishes. Furthermore, as she wished to gaze upon pleasant garden groves, and wanted to be at the base of a tree in the Lumbini Garden Grove when it was time to give birth, the king sent a message to King Suprabuddha, saying, "Your daughter wishes to be in the Lumbini Garden Grove, so decorate it with ornaments!"
From Kapilavastu as well, preperations were made to beautify the garden grove, and when it was nearly time for her to depart, a horse¬borne palanquin made from four kinds of jewels was arranged. Queen Mahamaya was surrounded with groups of elephants, horses, youths, and chariots, as well as hosts of troops and gods, filling all the earth and sky. Together with this retinue, she departed and traveled to Lumbini Garden.
(Thus it is stated in the Abhiniskramana Sutra.)
When the time came for the Perfect Buddha, the Blessed One, to be born in Lumbini Garden, his mother stretched up and held the branch of a tree with her hands. What kind of a tree was it? It was a plaksa tree [waved-leaf fig tree, Ficus Infectoria].
It is stated in the Vinayavastu: "Then, when she [ie. Mayadevi] went to the Lumbini Garden she saw an asoka tree [Jonesia Asoka Roxb.] with extremely wide flowers. She wished to give birth there, and while she was there holding that tree…"
It also says in the Buddhavatamsaka-Sutra:
"The preceding omens [of impendIng birth], those ten great illuminations, occurred before the arrival of the Buddha. They• also thoroughly illuminated all the dense darkness of the thoughts and minds of boundless and limitless sentient beings.
"0 Son of a good family [Le. Ma:r;libhadra], when the mother Mahamayidevi arrived at the site of the plak~a tree, the bodies as well as all the masses of offerings of all those who were intent upon presenting offerings to the great Bodhisattva, all the powerful ones of the worldly realm who had assembled, the sons and daughters of the gods of the three realms together with their retinues, and the nagas, yaksas, gandharvas, asuras, garudas, and mahoragas, with their assembled retinues, were thoroughly illuminated by the magnificent splendor, glory, color, and form of Mahamayadevi."
Hence it is certain it was a plaksa tree, with perfectly petalled flowers.
When the Blessed Buddha subdued the Maras in the evening, and directly and fully Awakened at dawn at the Vajrasana [of Bodhgaya], the tree against which he rested his back was a bodhivrksa [Indian fig tree, Ficus religiosa]. Nowadays they are well known at the Vajrasana [of Bodhgaya] ,and in such areas as this [Lumbinil and Sri Lanka. Everywhere they are regarded as blessed, they are planted, and they grow.
The tree beside which the Blessed Buddha into parinirvana in Kusinagara, in the Malla
country, was the well known sal tree (Vatica Robusta].
Also, some say that the tree which the mother held with her hand when giving birth,
and the tree at the occasion of passing into nirvana are the same, known as sal.
Nevertheless, it is stated in the AbhiniskramanaSutra: "The mother Mahamaya
descended from a jeweled palanquin in the Lumbini Garden,and saw an asoka tree in full
bloom, With a joyful and contented mind she went there, and held to a limb bent with
the weight of flowers and leaves."
Therefore, if the sal has flowers, it is possible to accept it as being the same,
but if the sal has no flowers, it cannot be accepted as the same. It appears certain
that the birth tree was one with flowers.
A brief explanation of those especiallz marvelous transformations which occurred on the occasion of the birth of the Buddha, the Blessed One.
The following is an abbreviated version of the section concerning Lumbini Garden which is found in "Adorning the Wooded Grove Iv i th Trees," Chapter One hundred and Six of the Buddhavatamsaka-Sutra.2
2 Buddhavatamsaka, Derge edition, vol.
Ah, beginning on f: 208.
The merchant's son Manibhadra relied upon as many as fifty-three spiritual friends. When he had mastered the essential precepts of the thirty-ninth one, who was the Goddess of Night, Light of Energy in Prayer for the Protection of all Living Beings, he finally went to where the Wooded Grove of Lumbini was, and while searching and searching, performp~ clockwise circumambulations around the Wooded Grove of Lumbini. The fortieth spiritual friend, Splendor which Delights in the Excellent Ma~gala of Grandeur, who was the Goddess of the Wooded Grove of Lumbini, was seated in the heart of a lotus upon a lion throne which was within a ma~~ala palace formed by all the limbs of the jeweled trees in the Wooded Grove of Lumbini. With a retinue of one hundred billion, twenty thousand Goddesses of the Wooded Grove in front and surrounding her, she was teaching the Dharma.
When [Manibhadral saw her completely teaching the set of Sutras known as the Thorough Presentation of the Ocean of Lifetimes of all Bodhisat tvas, .he offered prostrations by bowing his head at the feet of the Noble Lady, sat in' front of her, and said this: "Noble Lady, I have awakened the thought of supreme
enlightenment, but I still do not know how Bodhisattvas appear in the lineage of the Tathagatas. I still do not know how Bodhisattvas engage in conduct, and perform the illumination of sentient beings."
The Noble merch51nt's explanation Tathagata:
"I know about the births of Bodhisattvas in this great universe composed of one billion world systems. Because of previous prayers, I was born for the purpose of witnessing the appearance of the Bodhisattva in the Wooded Grove of Lumbini, on the fourth continent, the fortunate continent of Jambudvipa. As such, I closely examined this, and cultivate the memory of the appearance of the Bodhisattva here in Lumbini. I have lived here for a long time. Furthermore, a hundred years ago was the time known as the descent of the Blessed One from the divine palace of Tu~ita, at which time ten preceding omens appeared here in the Wooded Grove of Lumbini."
What were these ten? They were as follows:
The first preceding omen was that the ground became level; all of this Wooded Grove of Lumbini became free of non-level ground, and free of any precipices or ravines.
The second preceding omen was that this Wooded Grove of Lumbini became free of gravel and shards, and free of stumps and thorns. The land became made of vajras, and then completely filled with many jewels.
The third preceding omen was that all this Wooded Grove of Lumbini became fully adorned ... (CONTINUA)
The Music that Evokes Compassion
The Music that
Evokes Compassion
A
Supplication to the Lord of Lamas
NGO DRUP KUN TSOL TSA GYU LA MA
DANG
YI DAM SHI TRO SANG GYE JANG SEM
SOK
KYAB NAY RAB JAM DHEN PAY JIN THU
YI
YID LA MON PAY DON DHI DRUB GYUR
CHIK
Root and lineage gurus who bestow
siddhis,
Peaceful and wrathful yidam
deities, buddhas, bodhisattvas, and so forth,
By the powerful blessings of the
truth of these infinite sources of refuge,
May the intention of our wishes
be accomplished.
NGAK KI WANG POI THUK KYE LHA LAM DU
YONG SHAR KHYEN PAY KYIL KHOR RAB DZOK SHING
LEK SHE SOONG GI O KAR BOOM TRO WA
THUB TEN GYA TSHOI NYEN GYUR DE LA DUE
In the sky of the aspirations of Powerful Speech (Ngawang),
The fully manifested Wisdom (Khyen) mandala is Supremely (Rab) perfected;
Radiating the hundred-thousand white
light rays of the Lucid Exposition (Lekshay) of your speech,
Spiritual friend of the Ocean (Gyatso) of Buddha’s Teachings
(Thubten),
To you we pay homage.
DHO GYU GANG KYI RI WO LAY ONG PAY
NYEN GYU TSE MA DAL BAB NAM
THUK SANG MA DROE TSO RU KHYIL WA YEE
LOB SHE DENG CHEN WANG POR SOL WA DEB
Emerging from the glacial Kailash
mountain,
The streams of the four great
rivers of the authentic whispered lineage
Swirl in the Manasarovar Lake
To the hooded Naga King of instructions
for disciples (lobshay), we pray.
CHI RU SHI DOOL LAP PAY TOOL SHOOK DZAY
NANG DU JANG CHUB SEM KYI THUK GYU TAM
SANG WA
RIM NYI ZAB MOR TAK SHOL WAY
SOOM DHEN DOR JE DZIN PAR SOL WA DEB
Outwardly, you are adorned by the
training of gentle discipline,
Inwardly, your mind stream is
filled with bodhicitta,
Secretly, you always remain in
the profound two stages,
We pray to the Vajra Holder
endowed with these three (trainings).
NGA DOI MAK ROOM YONG SU TRIK PAY DUE
LAM TON TSHEN MOI GON KYAB SU YI JED
KYE MA KYAB CHIK TSE CHEN YING NEY GONG
During this time when beings are
obscured by the darkness of the five degenerations,
If you rest in the spacious
expanse of peace,
Who will be our lord and refuge,
our guide through the dark night?
Oh sole refuge, out of your great
love, heed us from the spacious expanse.
DE CHIR GON KHYE YAR DAM MI DOR WA
NYIG DUE TEN
DROI GUE MOON SEL WAY
CHOK TOOL NGO TSHAR NYIN MOR JEY PAY GON
RIG SANG SHAR REE TRAK PAR NYUR JON SOL
And so, Lord Protector, please do
not forsake your promise
To dispel the darkness of the
decline of the teachings and beings in this degenerate age.
Lord Protector like the sun, we
pray that your marvelous supreme emanation
Comes swiftly, rising over the
upper slopes of the eastern mountains of noble lineage.
KYE WAY TRENG WAR KHYE SHAB YI SHIN NOR
GUE PAY TSOOK GI GYEN DU NYER CHANG TE
SOONG GI DUE TSII TAK TU TSO WA DANG
JANG CHUB THOP KYANG RIG DAK MI DRAL SHOK
Oh wishfulfilling jewel, throughout
our garland of lives,
May we respectfully hold you near
as the adornment of our crowns.
May you always sustain us with
the nectar of your speech,
And though we attain
enlightenment, may you remain with us as the Lord of the Family.
KYAB NEY KUN DUE PAL DEN LA MA YI
KHYEN TSE NUE PA CHEN POI JIN LAB DANG
JI TAR MON PA SHIN TU DRUB PAR SHOK
Glorious Lama, Embodiment of all
Refuges,
By the blessings of your great
wisdom, love, and power,
And by the strength of our
single-minded prayer of heartfelt longing,
May this be accomplished
according to our wishes!
At the time when
the omniscient, holy crown ornament of the holder
of the lotus, our supreme guide of incomparable kindness, all-pervading
lord of the mandala, the great Vajradhara Chogye Trichen, Ngawang Khyenrab Lekshay Gyatso, Tashi Drakpai Gyaltsen Pal Zangpo,
was demonstrating the dissolution of his body of form (rupakaya) into
dharmadhatu, I, the Sakya Trizin of the Drolma Podrang, Ngawang Kunga, made this
aspiration with the highest of intentions and with single-minded reverence,
while emanating cloudbanks of offerings during the Guru Puja in the assembly
gathering at Rajpur, in order for the whole assembly to be able to offer their
appeal.
The practice of Bodhisattva Avalokiteshvara according to the tradition of the Mahasiddha Tangthong Gyalpo
The practice of Bodhisattva Avalokiteshvara according to the tradition of the Mahasiddha Tangthong Gyalpo
By H.E. Chogye Trichen Rinpoche
Tangthong Gyalpo was a great mahasiddha, and he had the power of controlling the inner four elements. Nowadays, it seems amazing that humans can go to the moon and travel in space. In Tangthong Gyalpo's case, due to his inner practice he was able to go three times around the world on foot. If one can master one's own inner elements through practice, then the outer elements are very easy to control.
Through the blessing of Guru Rinpoche and the long life practice he received, Tangthong Gyalpo was able to live to one hundred twenty-five years of age.The oral transmission of the mantra of bodhisattva Avalokiteshvara was received by Tangthong Gyalpo from Guru Padmasambhava in a pure vision.
Once Tangthong Gyalpo was serving as chant master and leading a large assembly in the recitation of the mantra OM MANI PADME HUM, in order to accumulate many millions of mantras. Then, on top of the consecration vase, Avalokiteshvara appeared to him and gave him the oral transmission of OM MANI PADME HUM personally. This is the unbroken lineage we are receiving.
This practice also includes taking refuged and generating Bodhicitta altruism. The verses of refuge in this practice are composed by Tangthong Gyalpo himself. In order to take refuge, we should visualize Chenrezig-Avalokiteshvara in front and above us in the space.
He is white in color, with four arms with two hands in the mudra of prayer in front of his heart. His other right hand holds a sparkling white mala rosary, and his other left hand holds a white lotus.
Then we must feel that Avalokiteshvara and our root guru are one in nature, with our guru appearing in the form of Avalokiteshvara-Chenrezig. His mind is the Buddha. His speech is the dharma. His body is the sangha.
Then one should chant as follows:
I and all mother sentient beings equal to space
Take refuge in the precious Buddha, Dharma and Sangha.
We take refuge in the Guru, Deva, and Dakini.
We take refuge in the Dharmakaya, the empty clarity of one's own mind.
Due to our powerful supplication, light rays issue from Chenrezig's heart, dissolving into the heart of oneself and all sentient beings. Then, after praying in this way, all the objects dissolve into oneself and all sentient beings, and oneself and all sentient beings receive great blessings.
Bodhicitta, the mind of enlightenment, means altruism, good wishes for the welfare of others. There are four lines found in the Bodhicharyavatara, which say that all sentient beings suffer due to cherishing themselves, while whatever happiness they have is due to cherishing the welfare of others
We ordinary beings always wish for our own happiness without knowing the real cause of happiness, and so instead we always create the causes of suffering. This is why ordinary beings always suffer instead of being happy. If we truly wish to be happy, we must know the real cause of happiness.
If someone may ask, 'How do you know this is true?', the answer is to be found in considering the case of the Buddha. He always wished for the happiness of other beings, never for his own happiness. Those ordinary beings who are still longing for their own happiness are still struggling in samsara. Thus, Bodhicitta practice is obviously very important.
The taking of refuge is the gateway to dharma. Having a good practice of refuge, then we should practice Bodhicitta. Without these two preliminary practices, regardless of what other practices we may do, they will not be truly beneficial and we will not progress in the dharma.
However, if one's time is very limited, there are some other verses, four lines which include refuge and bodhicitta practice composed by the Indian mahapandita Atisha, who came to Tibet and taught there. Using the same visualization as above, one can also just say these four lines.
Until enlightenment is reached,
I take refuge in the Buddha, the Dharma and the Sangha.
Whatever virtuous deeds such as generosity, and so on,
That I perform
By their merit may I be able to benefit all sentient beings.
The first two lines include the refuge, and the second two are the Bodhicitta.
Before Atisha came to Tibet, the Bodhisattva Green Tara gave him a prophecy that he must go to Tibet. She told him that this was not only for the sake of the Tibetans, but that it was for the benefit of all sentient beings. Atisha went to Tibet, and was very successful in spreading the dharma there.
If we want to delve more deeply into the meditation on Bodhicitta, let us consider the case of our own mother. How kind is one's mother. She carried us in her womb for nine months. She was careful of whatever she ingested, thinking, 'Oh, if I take this, it might harm my child.'
After we are born, our mother is very affectionate toward us, cherishing us like her own heart. As we grow up, she teaches us how to walk, how to eat, and so on. It is essential for us to recall our mother's kindness. When we remember all the kind things she did for us, we will automatically feel that we wish for her to remain in happiness.
In order to be able to care for and protect us, during the course of our upbringing she may have committed negative deeds. And due to her accumulation of negative deeds, she might even have been born as a hell being. So we have great compassionate wishes for her, that she may be protected from such lower rebirths.
Compassion here means our wish to protect our own mother or whoever is dear to us and free them from suffering. Loving kindness is our wish that they are established in a state of happiness. If we practice very well these two, compassion and loving kindness, then whatever practice we do will have great benefits.
We must think that our mothers have been so kind to us, that we must always have the wish for them that they will dwell in happiness and be free from suffering. In order to be able to establish them in such a state, we must gain enlightenment. We must think that in order to be able to benefit all sentient beings who have been our kind mothers, we are practicing dharma.
Bodhicitta has two aspects: Bodhicitta of aspiration or wishing, and Bodhicitta of application or doing. Bodhicitta of aspiration means that we promise something. Then, actually doing practices in order to gain enlightenment for the sake of all sentient beings is the Bodhicitta of application.
Bodhicitta can also be understood as relative and absolute Bodhicitta. The Bodhicitta or aspiration or wishing and of application or entering are the relative, conventional mind of enlightenment.
Ultimate, or absolute Bodhicitta is emptiness. In reality, all phenomena are emptiness, but as we are bound by the three mind poisons of ignorance, desire, and anger, we remain ignorant of the reality of all phenomena.
It is difficult for ordinary beings to realize ultimate Bodhicitta. But at least we can keep the aspiration, 'I will try to realize emptiness, absolute Bodhicitta.' This is sufficient in the beginning.
The verses for Bodhicitta are as follows;
For the sake of all mother sentient beings
I must attain enlightenment.
For this reason, I will practice
The mantra of Avalokiteshvara.
We never say that we are doing the practice for our own selves. We say that it is for all mother sentient beings.
Now we proceed to the main practice of Avalokiteshvara. Visualize oneself in one's ordinary body. Then, above one's head, visualize a very fresh white lotus of light. Upon it is a white moon disk, and upon this is the full form of Avalokiteshvara. Then we say four lines of supplication to Avalokiteshvara.
As you have never been stained by any faults,
You are of the brightest white color.
Crowned by Buddha (Amitabha)
Your eyes of compassion always gaze upon all sentient beings.
I prostrate to Avalokiteshvara.
In addition to ourselves and Avalokiteshvara, we also visualize all sentient beings in their ordinary forms. Above their heads, we also visualize Avalokiteshvara while reciting the four line supplication just given.
From the power and strength of our devotion as we recite the supplication, Avalokiteshvara smiles with great joy and dissolves into our bodies, as well as into the bodies of all sentient beings. Then oneself and all sentient beings appear in the form of Avalokiteshvara.
We should think that whatever appearances we may see are perceived as Avalokiteshvara's form; whatever sounds we may hear are his mantra, OM MANI PADME HUM, and whatever thoughts we have are Avalokiteshvara's mind.
Since we are human beings, we should visualize Avalokiteshvara above us about the size or height of the span of our hand. This is the proper size relative to a human body. For an elephant, the size would be much bigger, relative to its body. For insects, Avalokiteshvara's form would be extremely minute, tiny. This is how we visualize Chenrezig's form above the heads of the various types of sentient beings.
Once we have recited the four lines, and Avalokiteshvara has dissolved into us, our own body, speech and mind becomes one with his body, speech and mind. Now we ourselves appear in the form of Chenrezig, as we chant the mantra OM MANI PADME HUM.
This is how to meditate on Avalokiteshvara. Now we will give the oral transmission which authorizes us to chant this mantra.
In order to receive the oral transmission, we must first visualize ourselves and the Guru in the form of Avalokiteshvara. Then, in the heart of the Guru appearing as Avalokiteshvara is the letter HRI, which is surrounded in a clockwise direction by the mantra rosary OM MANI PADME HUM.
This mantra circles the letter HRI and then comes up and out of the Guru's mouth. It enters our mouths and descends into our hearts, encircling the letter HRI within out hearts. Then we just recite OM MANI PADME HUM.
In the course of this process, we recite the mantra three times. On the first recitation, we imagine that the mantra rosary comes from the Guru's heart, as just described.
On the second recitation, we feel that this has blessed the mantra within our own hearts.
On the third recitation, we feel that the mantra within our hearts has become one with the mantra in the heart of the Guru.
Now, in order to stabilize the mantra which the Guru has emanated into our hearts, we supplicate the Guru by tossing flowers and rice toward him, promising to keep the committments and asking him to please let his blessing stabilize within us.
On the basis of making this request, the Guru tosses rice toward us, and again the mantra rosary comes from the Guru's heart to our own heart, in the same manner as before. It again blesses the mantra in our hearts. In order to receive the blessing, we again recite the mantra as much as possible.
Then we think that the mantra within our hearts, which has just been blessed by the Guru, will remain firm and stable until we reach enlightenment.
Next the Guru says four lines of prayer, asking Avalokiteshvara to please bless these disciples. He asks Avalokiteshvara to please grant the disciples the siddhil or accomplishments of mantra practice. Also, he requests Avalokiteshvara to please make his mantra firm and stable within the disciples. The Guru prays that the disciples may be able to receive all the blessings of the body, speech, and mind of Avalokiteshvara.
In this way we receive the refuge, bodhicitta, and main practice of Chenrezig, as well as the oral transmission of his mantra.
The final section is the dedication of merit. This dedication is extremely important. Whatever virtuous deedes we do, if we do not dedicate the merit, then whatever we have done can be destroyed.
If we become angry, for example, this can destroy all the positive deeds we have accumulated for many lifetimes, if we have not dedicated the merit for those deeds.
Once we make the dedication after any meritorious practice, then whatever virtue we have accumulated will remain until we reach enlightenment. And, not only will this merit remain, but it will continue to increase.
Now we should think that by the virtue of receiving this transmission of Avalokiteshvara, whatever merit we may have accumulated we dedicate so that we may gain enlightenment for the sake of all sentient beings.
The lines of dedication are as follows:
By this merit, may I and all sentient beings
Very quickly attain the state of Avalokiteshvara,
Without leaving a single sentient being behind.
May they all be able to gain the state of Avalokiteshvara.
In addition, there are a final four lines of aspiration;
By these virtuous deeds, may all sentient beings
be able to complete the two accumulations,
And attain the ultimate enlightenment
Which results from the two accumulations.
These two sets of verses are the dedication and the aspiration. Whatever practice we do, we must make dedications and aspirations at the end. If we do not make these, then whatever positive deeds we accomplish can be destroyed by anger, etc. By such prayers, our virtuous deeds remain until enlightenment.
Anger in particular will destroy our merit if we have not dedicated it. It is said that there is no sin so severe as anger, and there is nothing like patience to bear all difficulties.
It says in the Bodhicharyavatara that even if one has accumulated virtuous deeds during many countless aeons but without having dedicated the merit, then even one incident of anger can destroy all the merit.
In addition, we must learn to apply the antidote to anger. And what is the antidote to anger? It is patience.
From all of this, you can understand why we do the dedication, and why the dedication of merit is so important. If once we have made the dedication after any practice or deed we have done, then even if by chance we should later become angry, it will not destroy the merit of the virtuous practice.
This completes the oral transmission of Avalokiteshvara. There are three parts to the practice: That which is virtuous in the beginning, the refuge and bodhicitta; that which is virtuous in the middle, the main practice of Avalokiteshvara; and that which is virutuos in the end, the dedication of merit.
This is known as the threefold purity. Whatever practice we do must have these three components.
In addition to this, it is especially important that whatever practice we do, we must maintain excellent mindfulness. Mindfulness here means to remember and be conscious of whatever we are doing. We should always be mindful in order to avoid committing negative deeds. At same time, we should do our best to accumulate virtuous deeds.
Furthermore, we need to examine ourselves to see whether what we are doing is really in accord with the teachings of the dharma. Some actions may appear virtuous or positive, but may actually accumulate negative karma for us.
Translated by Tagyal Lama
Compiled and edited by John Deweese
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