Professional Documents
Culture Documents
INDO-ASIAN LITERATURES
Volume 392
Reproduced in original scripts and languages
Translated, annotated and critically evaluated by
specialists of the East and the West
t.... /,
Prof. RAGHUVIRA + t/t tt . t//
c... /,
LOKESH CHANDRA
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VMpMdch^
Sans-rGyas rGya-mTSHo
Life of the Fifth Dalai Lama
Volume IV, Part I
The Fourth Volume, continuing the Third Volume, of the ordinary,
outer Life, entitled The Fine Silken Dress, of my own gracious
Lama, Nag-dBan Blo-bZan rGya-mTSHo Page la - Page 203a
TRANSLATED FROM THE ORIGINAL TIBETAN
BY
ZAHIRUDDIN AHMAD
INTERNATIONAL ACADEMY OF INDIAN CULTURE
and ADITYA PRAKASHAN, NEW DELHI
ZAHIRUDDIN AHMAD
First Published: 1999
ISBN 81-86471-47-2
t , +
Rs.1350
PRINTED IN INDIA
Published by P.K. Goel for Aditya Prakashan, F-14/65, Model Town II, Delhi - 110 009 and
printed at Replika Press Pvt. Ltd., A-229, DSIDC, Narela Industrial Park, Narela, Delhi - 110 040.
Til min kone Bittepigen
for hendes trofaste st0tte
gennem arene.
Z. A.
CONTENTS
Translators preface
Translation
TEXT
Introductory Verses
la
Introduction
13b
:/. :c . /+.//.. t. 30a
(1) Lokesvararaja
30a
(2) The boy sNan Ba
33b
(3) The boy gSal-Ba
33b
(4) Prince Asanga
35b
(5) Prince Ananda
37b
(6) KingDevajata
38a
(7) Ratnadasa .
39a
(8) Dad-PabrTan-Pa
43a
(9) King Sribhadra
46b
(10) Dad-Pa Rab-brTan
47a
(11) Prince Blo-Gros PHel
48b
(12). The boy dGa-DZin
50b
(13) dGe-bsNen bTSun-pa
52b
(14) Sudhana
53a
(15) The boy Candra
54a
(16) The boy Ratnagarbha
55a
(17) TheboyPadma
56a
(18) TheboyRasmi
57a
(19) Maitreya
58b
(20) Siiiihanada
60a
xi
1
TRANSLATION
1
15
43
43
47
48
51
55
56
57
65
71
72
74
78
81
82
84
86
88
91
93
96
TEXT TRANSLATION
(21) Prince Samvara or Gopala 61a 98
(22) Devaraja 63a 100
(23) The boy Sanghavardhana 64a 102
(24) Raja the single man 65a 104
(25) Ge-Sar 66a 106
(26) Sasa the hare 68a 109
(27) The eight-year old boy 69a 111
(28) Palaka the herdsman 70a 114
(29) Rin-CHen mCHog the Brahman 70b 115
(30) bSam-gTanbZan-Po 71a 115
(31) The ,, of the burning ground 71b 116
(32) The king of a small country 72a 117
(33) Kun-Tu rGyu the Sro-Lon bird 72b 118
(34) King Saranadatta 74a 121
(35) King gTSug-Lag DZin 75b 123
(36) King dGa-Ba dPal or dGe-Ba dPal 77a 125
:/. .. / /. c-, / /.
u/, +.//.. :/. /. t. / s. 77b 127
Sron-bTSan sGam-Po (569-650) 83a 136
KHri-Sron IDe-bTSan (742-800) 86a 142
KHri Ral-Pa-Can (806-?) 87b 146
Brom-sTon (1004-1064) 89a 148
:/. .... . / /. /., ,../ -. ./.
. / /. ,. ./. t.--//.
. r/s tt../:s 91b 154
(1) Nan-Ral (1136-1203), the reincarnation of the body
of Padmasambhava and KHri-Sron IDe-bTSan 91b 154
TEXT TRANSLATION
(2) CHos-dBan (1212-1270), the reincarnation of the speech
of Padmasambhava and KHri-Sron IDe-bTSan 94a 159
(3) mNa-Ris Pan-CHen (1487-1542) the reincarnation of the
mind of Padmasambhava and KHri-Sron IDe-bTSan 97a 164
(4) DharmarajabKra-Sis sTobs-rGyal, (1551-1602),
the reincarnation of the qualities of Padmasambhava
and KHri-Sron IDe-bTSan 100a 170
(5) PHags-Pa (1235-1280), the reincarnation of the actions
of Padmasambhava and KHri-Srori IDe-bTSan 105a 178
Pandita Padmavajra of Nepal 107a 182
t,/ /./. . /+.//.. 108a 184
(1) KHa-CHe dGon-Pa-Ba 108a 184
(2) dPal-lDan Sa-sKya-Pa CHen-Po Kun-dGa
sNin-Po (1092-1158) 108a 184
(3) Tlje Lord of the World, gYu Brag-Pa, the Precious
One of Zan (1123-1193) 109a 185
(4) gYam-bZan-Pa (1169-1233) 110b 188
(5) Sum-sTon Ye-Ses gZuns 112a 190
(6) lHa-rJe dGe-Ba Bum 112b 190
(7) The Great Soul, Bearer of the Vajra, Blo-Gros
rGyal-mTSHan dPal-bZan-Po (1384-1435) 113b 192
(8) dPal-lDan Lama Rin-CHen mKHyen-Rab CHos-rJe
(1448-1498) 114b 194
:/. t/ t- / :/. 116a 197
(1) dGe-Dun Grub, Dalai Lama I (1391-1475) 116a 197
(2) dGe-Dun rGya-mTSHo, Dalai Lama II (1475-1542) 119b 202
(3) bSod-Nams rGya-mTSHo, Dalai Lama III (1543-1588) 124b 211
(4) Yon-Tan rGya-mTSHo, Dalai Lama IV (1589-1617) 130b 221
TEXT TRANSLATION
(5) Nag-dBan Blo-bZan rGya-mTSHo, Dalai Lama V
(1617-82) 133a 225
(i) His migration from paradise 149a 254
(ii) His entry into the womb 149a 254
(iii) His birth 149a 254
(iv) His youthful sports 149b 255
(v) His performance of austerities 149b 255
(vi) The arousal of his mind towards Enlightenment 149b 255
(vii) His abandonment of home and entry into the
priesthood 150a 256
(viii) His mastery of learning 150b 257
(ix) His overcoming of other sects 152b 260
(x) His attainment of Enlightenment 153a 261
(xi) His turning of the wheel of religion 153b 262
(xii) His Nirvana 160a 274
3. The year Iron-Bird (19 February 1681-7 February 1682) 162b 279
(1) The 9th month (12 October-lO November 1681) 162b 279
(2) The 10th month (11 November-9 December 1681) 166a 284
(3) The 11th month (10 December 1681-8 January 1682) 172b 295
(4) The 12th month (9 January-7 February 1682) 174a 298
4. Sahs-rGyas rGya-m TSHos account of his ministry
(14 July 1679-7 February 1682) 177a 304
Abbreviations 355
Notes 361
Tibetan Index 421
Sanskrit Index 465
TRANSLATORS PREFACE
The Tibetan title of the work, a little more than half of which is translated here, is
t c :s o o/ , .o/ o /z/ c, -:su :u. tu,
- :u t. r. t c /z/ c/., o- ,s.- t tu /z t
which is to say, in English,
:/. t./ /.-. ., /. :/. /.-. / /. ., .. t/.
./.. :/. t. s//. t. / -, . ,. t- ,.o o//z c,
-:su
This Fourth Volume is the first of three volumes, continuing the three-volume
+./,,/, of the fifth Dalai Lama (1617-82), written by Sans-rGyas rGya-mTSHo
(1653-1705), the .. / ruler of Tibet from 1679 to 1705. In order to keep up the
continuity with the +./,,/, of the fifth Dalai Lama, the three supplementary
volumes have been numbered IV, V and VI, instead of I, II and III. The Fourth Volume
deals with the years 1681-83. It has been noticed in the c/,.. / /. ://.
t.., c//. / :/. r/ o.../- (Sendai, 1953) under No. 5589 (D).
The entire volume runs from page la to page 360a. The translation here is of pp. la-
203a, where, after a very long Introduction (pp. la-162b), Sans-rGyas rGya-mTSHo deals
with the last four months (12 October 1681-7 February 1682) of the year Iron-Bird
(19 February 1681-7 February 1682) (pp. 162b-177a). Finally, he appends an account of
all that he had done to prolong the life of the fifth Dalai Lama, from the time of his
appointment to the office of Administrator (14 July 1679) to the end of the year Iron-Bird
(pp. 177a-203a).
Of course, the main event of the Fourth Volume is the death of the fifth Dalai Lama
on 7 April 1682 (Water-Dog, 2nd month, 30th day). This will appear in the translation of
the remainder of the volume (pp. 203a-360a), covering the whole of the year Water-Dog
(8 February 1682-27 January 1683), which will follow in due course.
For my texts, I have used firstly, a xerox-copy of the xylograph in the India Office
Library (IOL), London; and , secondly, a microfilm of the xylograph in the British Library
(BL), London.
A first version of the translation of the Introductory Verses was published in s...
t.+ + . c./.. Vol. 6 (International Academy of Indian Culture, New Delhi,
1980), pp. 1-32. A second version of the same translation was published in the :/.
:./ Vol. VIII, No. 1 (Spring, 1983), pp. 30-49. The translation of the Introductory
Verses given here replaces the earlier versions. The rest of the translation is new.
I have derived help from the following translations:
(1) Silke Hermann, t. /./. . .. t,,.././. (St. Augustin, 1983)
pp. 91-126, for the translation of stories 24-33 - in pp. 65a-74a of this book - of the
stories of The 36 reincarnations of Avalokitesvara in India;
(2) Eva Dargyay, :/. t. / t. o.../- :/. (Delhi, 1977), pp. 97-119 and
pp. 156-160, for the translation of the life-stories of Nan-Ral, CHos-dBan and mNa-
Ris Pan-CHen (pp. 91b-100a);
(3) Dudjom Rinpoche, :/. ,,- s// / :/. o.../- 2 vols. (Boston,
1991), Vol. I, pp. ::: and pp. 805-808, for the same translations as those by
Eva Dargyay.
I would like to draw the attention of readers of my translation of the fifth Dalai Lamas
u, / :/. (Indiana University, Research Institute for Inner Asian Studies,
Bloomington, Indiana, 1995) to the following notes in the present translation: 506, 508,
513, 515, 519, 523, 524, 527, 529, 562a and 569.
Needless to say, my apologies go with these notes.
Giving one-third of my study-time to this translation, I completed the first draft at the
end of 47 months of intermittent leave (including ::/: months of leave without pay)
granted to me by La Trobe University, Bundoora, Victoria 3083, Australia, between 1973
and 1987. During this time, I received help from the following:
(1) Mr. Samten Karmay, with whom I began the translation in Paris in 1973,
(2) Geshe Thubten Loden, formerly of Sera monastery, now of the Tibetan Buddhist
Society in Melbourne,
(3) Mr. Norbu Samphel of Melbourne,
(4) The Library of Tibetan Works and Archives, Dharamsala, Himachal Pradesh, India,
(5) Lhakdor, Research Assistant at Tibet House, New Delhi.
From 1 November 1988 to 28 February 1989, when I was Visiting Professor at the
s.- /. s,/.. r./...// z./. in Bonn University, I had
occasion to discuss certain passages with Prof. Dr. Dieter Schuh and Geshe Pema Tsering.
My debt to Prof. Schuh, in particular, will be seen in notes 918, 940, 950, 952, and other
notes of the present translation.
Since retiring from La Trobe University on 30 June 1995, I have used most of my
study-time in revising the first draft from beginning to end to produce the present version.
For all the help which I have received and for which I am extremely grateful, the
responsibility for errors of understanding is mine and mine alone.
I cannot deny that I have found Sans-rGyas rGya-mTSHos text very difficult to
translate. He seems to have been an extraordinarily learned man, learned in many branches
of Tibetan learning. Moreover, he was a pedant, who loved to show off his learning,
which, in the present work, extends to the following fields:
(1) Mythology and History, though he drew no distinction between the two,
(2) Mahayana Buddhist philosophy and various branches of Tibetan Buddhist
philosophy (rNin-Ma-Pa, Sa-sKya-Pa, dGe-Lugs-Pa, etc.) including the full lore of
the
(3) Iconography,
(4) Religious rites and rituals,
(5) Geography, both actual and mythical,
(6) Astronomy, Astrology and Chronology,
(7) Architecture and the Fine Arts relating to painting, metal-work, work with precious
stones and textiles,
(8) Land grants, land tenures, taxation and law.
Whether or not I have done justice to Sahs-rGyas rGya-mTSHos learning is for
specialists in one or more of the above fields to decide.
I am deeply grateful to Professor Dr. Lokesh Chandra for accepting this translation for
publication in the Satapitaka series.
ZAHIRUDDIN AHMAD
1 October 1998.
1
The fourth (volume), continuing the third volume of the ordinary outer life,1(entitled) The
Fine Silken Dress, of my own gracious lama, Nag-dBan Blo-bZan r Gya-mTSHo.
1. INTRODUCTORY VERSES
[p. la:] u. ./ . /. -,/ /. / /. .. ./, ./ /. ,. /.
.., /- / /. /., .// ,... /, /. t. / s,../ /-.// ./ .. /.
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.,// .., . .///, /. ./
[p. 2a:] r/. /. / /. /.. //. / /.,:. /.////.:/... / /.
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//. /../-
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// . /.. 1.
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// .// /. .... /. .....,, , / . /. ..,/ / /.
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.// /. ../.. .. /.... ,.. // /.. -.
[p. 4b:] t.. /. / ,. .//,.. /. /.... ...., t /. +,. /
c.. /. . /. c. c// t/., 10,., ,. ,./ -.
. /. /.. ...n
[p. 5a:] , /. ./ . o.../ /... /. /. ,./... // /. ...
/ s- . .::/ ..//. s-13/.,, 14/., /. ./. /.
/ /. /. .. :
[p. 5b:] /u., .. ,. ./ ... /. . / /. ,.. / /. .,/..
,.. ,./ ./-. 16 ... /. .. / o/-:: .// ,... ,/.
...., ../. /.. /./ /-.. . ,. ., /. /, :
[p. 6a:] u., /.//, ... /. ./, / /. +///., o//z c,t
./ ... .. ,. .. t.. /. . / // /. ... .--/./.
.. /..,, /. ,/ :/ ,. ... ....
[p. 6b:] o t. / /. o. / c. t.. /, /. ... ,,.. -
tc,. / ,. ...., . /./..,. ,. ./,, .. ... //. t.
.. /. -.. .-.-/. / .// ../ -:uo... /. ./. / ...:.
/. .-/ / /. ..-
(Homage to the Body of the Dalai Lama:)20
[p. 7a:] o /.. ,...:: / /. . c,-:su / /. .-//. / -/
,. ,. ...., o//z . ///.. ., . / .. ,.
/... ,../ .// . .//./ ..,/., ... /, /. ,. /. t. / s,../ ,
.o) /-.// :/.. .-/... /., ./ . /. .../ ./ .// .
,. o., . /. .//. .,. ./ .// . // /. c
(Homage to the Speech of the Dalai Lama:)
t-.. /. -... .// .., /. ... / s- /. -.,/./
.. / /. /.../, ./, .-, /- /. ..,//. ,/. / ,. /
... /. ./, .. .// ..//.. /. .., /- / /. ./.:: :
(Homage to the Mind of the Dalai Lama:)
:. -. .// . /. --./ o../ c..::/- / /. tu
t / -. :. ./ . ///.. -ru .,/, // /. ./, /
/.,// . //. o/- /. . / .-,//. , ./ /.-. /.
/.. ,... / // /., t.. /. /, ,,... -// /, -, ./ ,.
-. s
(I. His migration from the Pure Region:)24
:/. ... -tz. / /. ././ .. :/t. .// ... . /.
/. o.t / /. /. / /. . . / /./..,. . -..
,... /.//, /.,/ /. -, / /. ,.. / /. ./ / ./,. . .//
,,... /. ,../ / /. . /. / ./ . ./.. / /. ,.,
/ .. .. [p. 7b:] t- /. t/ ,/. / +//t-,,
c-, : .
:/. ., / .// . .// /.., .. ... /. /-/, / sut t
. /,,, /-/,.. /.. / . c/.. /, /. -, .// ./... /. c./
//.. / .., // .. . -. / , // /., /. /.. ./. :
:/. -./ / ,. /., .// .-.. /. /.... /,/ / .. //.,
.// .. ./... ,. . .. /.. //. /. ., / /. .... .//
./... /. ./. //. .. /, . /.... ... .// -. /- /.
//, ., ::
(II. His entry into the womb:)26
t .,. ./. . ,,. / ,. /.. /. .-. / /.
t/:: ./ . ..././ /. /., / /. /, / /. /, :s -. .. ,./,
/- /...:.. /... /. -,.. / /. /., /., / t.:/, -. / /.
/,. ... / /../ . /,,. ::
:/. -/ ,... /, c/, / /., /., .// . , ./ /. //
.// ./ ., /. . / /.. / .. ..//.., //.//
.// . /. ,/ . .. ,. /. ./. . .-/ .// . ,//.
/ ..,, /. ... / s- ,/,... /, /. /.. ,,31/.// /,.
-... /. -/. / /. /// t/ t- /..// ::
:/. ..././ .,. . ,...32 /, /. .//. / :/ //..,33..
/. //.. / .... / /. ,.: /., ,/./, /...65 / /. .-.
... /, ../ . .., --.../, .... /. .-/ .// /. /..
..... /, /. .. / -, :
(III. His birth:)36
o, -. / /. ./. /,/ / /. - /. . / /. /-/, /zu ,...
. /. .-/ / /-. u., ,. /. ./ /. -/ ./ /. ... /
-/. ... /, /. .,-. / .,...... ,./. /. -. ,,.. /.
/ :
u. ..././ . /. ,./. / /. -. / ./,,, /. //.
/./,/./, ,./-.. /, // .. /., . ..- [p. 8a:] t.. /. //.,
//... /, /. ./... o.../ ... //. /. //... /, /. .. /.,
u., /.. /. ,.... /, -, -/ / ,. /.. /. . /- :c
+//.,/ t.-/:: /. . / /. -,. / s.././ . /. ,
... //. // /. ,. , / ... o/- . t. .. -. ,./. .
..... /- r.. /., /.., ... /., ...?38 ::
(IV. His youthful sports:)39
u .. /., . /. .., -,. / ... /s.- t /. -/
-:su . , .t.)40 ... //. /. .., ... / /,,. u., ...
/. /.//. / ..// / .-//. ./. :: .// ... ./, ... /.
..- / o/- . -.. ./...'41/, -, :s
t/. /. ..//..42 ... /, /. . ,/. / .. . /. /,.
/ / ././, .. :/. , .// ... // -. .. .// ,./-..
/, /. . / /. .... ,.: / /. . ./ /. .... // .
..././ :.
t.. .//. ./, //. -// /. /, ,/. ..//.. /, //. .... /
., ,.,/. . r/ ./ ///... /. .... ,. / //, .///
... . /. ./ / /. ..,/..c./- /. / :
(V. His austere practices:)46
o, -. / /. ./.. . /-/. ,. / /. t./. / r.- .//
// ., /. /.. -. ./. /-. .. /. /. ,/.:/ /.
-- .//,.. / ., ,. /. /./.. /. ... / ././, ..
.// /.// / /. ::
.. :: /. :: t .. ./ /. / / /. . /-, ./,
., /. . / ..,.... .// ..... . . ./ : ,t.
//., ./ /. /. / /. /.//. .... ,. ... :: /. / ./,/,
.c/t t.c.. ... /. //.. z/ / /. -.: ... :: /. :
./. /., . /.//,,... //. /. .., .. / ./,,. .// ./,,.
. ... :: /. : /. , , ... /, /. ./.. -52... ::
/. : / /. ..- ./ ,.. /. /. /. ,. / ../ [p. 8b:] ... ::
/. ./ ... / . / //.. .... /, --./ .
... /. -. -... / / ... ::::
(VI. The arising of his thought of enlightenment:)53
+ /. -. .// /. //.. / /. /... ,/ / ... .
/./..,. .// ../. .,./ /. ,.. / /././ /. /.. /. ,/ ..
/, /. ,./ ,/, . ///... /, /. /.,/ / /. -./... o, -. / /.
.,/.. ./. . /. ./, .// ./... /. /-. /././ :
:/. , / / /.,/ / ./,.-. ///.. /. /. .. . // /.
. ./ /. /,/ / /. / / /. . / ./, . ../ ,..-.
t .. ./ / . .. ./ /. / / / -.56 .// /.
. /. ,/. /, /. /- /. . .. , / ., /,.::
:/. /. / ,. .... .-./.. / ,. /, .-/... /., . ///. /.
. / -, . .,.. z ./. /.. / ../ .-.
u., /.. /.... ../, ,./.. ,.. ,/../.. /,/ ...... /.
./. tu.,. :c
(VII. His renunciation of the world:)58
u /. -. .// //.. /. ... / ..../...- /- s-
. / ., / /., /. . .// .//, .,.//.. /. /... /. -.,
,.. / .//., /- /. ., / /., /./. . ./. .// ..,.... /
..-. /. / s- ::
:/.,/ /. ,. . / /. ./. / -, /,.- c.// /. / /
/. ../, ,.. /. / /. ,-// .. ///., /. // / ., /. ..
/ /. . / /- /./..,. . /// /. /. / -. . ./, /
/. ,... ,.- / ./, /. ../, /... /. ./. :s
:/. . / s-c///.. ./ /. ,.././ ... / .//., . ,/,... /, :
,. .-. . ,./.. / // /, /- :/. .-.. ./. ...//,
./.. / /. / ./,c: /. / /. /.. -. :.
(VIII. His mastery of knowledge:)62
[p. 9a:] + ,. /. ./ ./ ,. ///./ /,. [p. 8b:] /. -/.
/..c:/ /./..,. s.o. ./ , / /., t,t [p. 9a:] /. ..
.// .../.. /. .. .. t-:su / // /- / /././ ... / ...
/. .. / /. +//r., o. :
t- /. .. . .,. / /. ./, /s//,z .// /... /.
.//. /. / /. ./ / /. .. / .. . .//. -. /. ., /. /,
-. .// ... ../ / /. ./, ./. -,/... . / /.
./.. /., .// . ./, / //, . ::
+. / .c- /. . / ./. ... /./..,. ./ ... . ..., /-
./.. /, /, /. ,.. ... / // ./, . ...... ... /, /. .
./.. ,. /.,/ ./, /// t ,. /, -, /.. ::
(IX. His conquest of other sects:)65
+//.,/ /. .. /.. /. .., /./. /, /.. . //. ./ ..,
/, .. . , -.cc ..././. /, -. / /. / -,/
,.. . /./..,. /. .... /. /.. / ..- ./ ,,. ../c: ..
. -. + , / / ., ::
:/. ..- ,/-.. /. /-. / /. -. / ., .// .... /.
o.../ tu.t/ ./ ... //. .-.//.68/.. /.,, ./. /.
./, / /. .// /.. ... //... /. -./// / /.
.. .-.. . /. / ./,,. .// . /.. /.-
,./. ./ /. /. :
+//.,/ /. /.. ./. .. .// /. ..- . // . .. - //. /.
..- / c/. /, ./ . .. /. /.. ./. /, -. / / ./../
./. ./69 - /.-. /. .... / ...: ..././. /.,
/./. ./.. /, / /. /r/:.:: .// ... ./. / /-. /. ./.
. ./... . :
(X. His attainment of enlightenment:)72
o, -. / / /, /./, ...73 ./ / /. ...//..: ...
. /, -. / / /- .. .// ,,.. // /. -..-. / /.: .//
,... /. ,.. / /. /., / /.//, ,... /., . ,/.. /. ..,/. /
/., .. ./ /. /.. ., //:c:c
[p. 9b-II:] :/ /., .// . /. /--. / /. ,.. s- -. /.,
/, -. / /. .,/ / ..../, ,..::,. -, /./. / ...
./ s,., 7 8 [p. 9b-I:] . /., /.. /. . ,.. /, .. / /.
,. / /. /.. ..:... /.// ./,/.-. ::
r/... ,. /. ,. .// . /.... ,. /. /. ..
./. / /. :./, o.../- /, /. . / :/. ,. / /. /..
.. ,/.//, ... /. .. / /. ,,/.. / /. .,//. . /. ..//.
. / //.. :s
(XI. His turning of the wheel of religion:)80
r//. /. ,/.. /..,/.. ./../81 / /. , / /. s82 t/-
/./;:,.../, ., /.,/ / /.././ / /, /. ./, ../...
.. /. /.. ./. :.
u ///., . .-//.. /, /. ,.. / / /,/ // / . ,..84.
/ . ,.,85 .., /. ,.. / /. ,.;c :/ //. / / ./,
-/, /. ,.. / .-.//. . / -. ///.. ./ /,. . /. , / /.
., / /. ./../ / ./,
t//, // .. ./ ..., .. .-, /- /. ,/. . / ./ .
/. .. / /. +//r., o. + /. -, /-,.,87,. /..
/. .. .// ./ /. /., . -. ..././-.. /.- . /., /.. /.
/. / . :
(XII. His attainment of a Vajra-body:)88
+//.,/;./. ,/ .,/ /, /. /-, / /. s.. / /. ... -.
/s.- / /.. .. /., .... /. /, - .// . /
//. tu./t)90 , /. /.. /... ,... o.../.: .//
//. // /. /... / /. s , . :: -/.:/. /.. ,./... :
[p. 10a-II:] u., .. /. .... / ..,, /, /. -, / ..:/
/., .// /. /.. /. .,/. .. / /. /. ,,. / s-.. -,....
/,.. / /., ... /. -../. / . / -. .....c /. /., /
/. ./. . :
..././. /. .. / .,./, /, -. / /. //. / /. . /
//, ./, - /. /. / s-.: /./.. /, . [p. 10a-I:] / ,/..
.. . . s- .... /. ,/.. / ./, . ../
,..-. .. .. /. /. .. / -,.... /, /
/..../ ,,.. ., ,.,98... /. /,. . /.., ..,/
/. .. /, ./.,/
o -. -// -.. / / /. /.. /../, /... ,./. ./ -,
. /. ./ ., . ./ .. , /. ,. . /,....
/. /. t.. t., / , .. / /.. .... .// / /.. .. -../,
/. /. /. .. .
+ /. /.,-. / /. //, .... / /. t/ t- / -. ... /.
/.. / /. ///.. /r.:. /z/t //.,/ .//. ./ /. /,..:
-,.. t./ /. /.... .. /, / ....., .,. / ,.
,.. =/. / /. //. 101c. 102
(Homage to the Buddha:)
u. ./. o./... . .//. /. ./ ...., .. /. .
/ ,.. /. , ... / // . /.. / ,.. .///, /. , ./.. /
-.. .// // / /.,/ ... ,/.. . .../..
+//.,/ /. ,. / /.. . / ///.. /., ..,/, ,./. ./ /.
/.//. . .., /.. -. , /- ..././. /. /, .. /.//
.. /. ,.. /,-. / ... . / //..
r/. ... /s.-). .., / ..., ..., .// /.,./. /- ./
/. /.,./.-. / ... .-,, / ../ /, /./ / //.. /. /, .
/ /.//,,./... /./..,.
u. ./ /. /.//, ... /. /.. /.. .// ... /. ../ / / , ..
/. ./. / .-,/ /./..,. ,.... /, .., 103.// . ... /, .
/. ./ . /. .... / t//./. /. ..../ / ,. . -. /. /. /
,. /, // s- . . /- : /. :
o/- s. /.- . /. /. /., ,./, ... .. , /.,.
/. . . / s- ./ -, ../ . / .. ,. .. .. / /.
,. . ,.
+//.,/ t.r,,- . /. ... .... ./. [p. 10b:]
..././. /... /., ... .... / /. /,. ,.... /, /. , / .,.-.
./,/.-. /. ... / -. ,.-. . -. ,106/... ...::
. -. .. /- /.. .... ./.
:/. ,... /. /. /.,/ / /. .//.////, .. .// /. . /..,
./ /. ..,/ / /. /.. .//./.108..-. /, /. . . / /./..,. .
-.. .,.. /. .. :/. o.../ . /. //., / / ...
-.//, /. / .. /.. .. // /., /., -,//,:.o /. o.../ /. /
/. /.//. ... .// /. -,/ ,.. .., /. /.. c.../) / /.
c./. . /. / / ,, /. /.. / /. -. / : /
... /. o.../ // -. t /. s
(Homage to the Dharma:)
/, /. .. / /. /../.. ,. s. ./ /. ,./... /. /.. ///
. ,... .,.-. ..-. .-, ../, /- / /../, .//
/. / /. /../,,/-.. ,../ -:uc,t r. / /. - ...
.., ,/-/.. ,, ,s. .// ... /. s t/-/./ ...
/. ,/.. / .. /., . /. /./. -.. /. ./.,/ / /. . /.
.-//. . /.,/ . /. ... / /. ./ /- /./
:/. //.// .., /. ,/ . /. //., .// ..,.. /. ,. /.
.// //. ... ,/,... /. /.. ./. ./ /. ,. -. / , ... /.
./ /. ,.112/.. /. ./ . /. -, ... /. ./. / /. ./
:/. ,.. ./. -/- / /. ,/.. . .., .... //, ./, /.-.
.. ///. : / t /. ./ // -, /., .
(Homage to the Sarigha:)
:/. ..//. ... ,.... /, /. /., .../ /.// /.,/ / -.
/. / / ./, . /., /.-. .//. /.. /. ,.. ,. . /. ...//.
// / /. :/. // ./, :: / ,., /. //. .//
/. /./..,. .// .. /. ./-. ./ ,/.. //. /. - /. -../. / .
-// .,,.. t-,. /. . / ./ .// .. ., ,.
/. :/. ... /s.- / / . ,... /. .,/ .t ) - / /.
/.. / ../ , ., ,. /. . /,, /,,. /.- .//
-. /. ..,, ../, /. /, , ... /, /. .... .. . /
,//.:: / /., /., .... /. /-/. /, :/ ... / /..
/-.. /. .,.-. /. / ./, .// /. //. .-//, /. s/,/
o t. / /. ,/::/ /. s/,/ [p. 11a:] -,/.. ./ ,. .. ,.. ./.
,/., 116..../ / /. /.. ./. ,. t /.
(Prayer to the Limitless god:)117
:/. /. / -/ . , .// . / /.-. /., ./ /.... ...
/., //-.. ..//. ... /,. . /- r/... ..././ /,
-:uo 7 . -, /.. /.. .. . ./ ... /, /. -.. .//. /
/., / .. . //, /. /.- /. ,.. ..,118 /. ...t. . /
s- .// ///.. ./ /-/. /. /... /. ../ ,/,,.. /
/. ....- / -, /.//, /..
o /. /, . ,. /. -././ /. ./ / ... --..//. //. .
/./..,. /. ,. . / .., / -, /. ./.. .,.-. ,. ./ /
../, -,/... /. . ... / -, .
, ,. ./ . ./,,.. /. .,.-. ./. / / //, ., .// /.
-. / .// /. /t.oc s.//.)120- ./.. /../, / , .
/,,. . /.// /.. /. /.///-. / //. / . :
(Prayer to Avalokitesvara:)
u. ./ . /. ,,/ /- / /. -, / // /. .// /- .
/,. /. .-/... / /. /. / /. -.../. /, . /. ,. .o/
tu.., . .//. /. ... ./. r/ / /., /. . /. /, /. /
/. ./. / /. /.. /. / /., /.,, 121 ./ . ./. -.-/. . /, /
-,/../, /.,. ,.. / /. .-/. / /. /-/. . --..//. ,/.
/ . /. .. c,. u. . /. o.../ ./ /. //. .., / /. /,/
/ /./..,. .// .... // / //.. ... /. -. / -./ .
,./ ./. u. ./ /. . /,/. ./ ,,... .//. /-:::
..././. -, /. ./ /. /. ,./ o./. .. ,. /. : ,. /
/. : ,/.. . . . s- .... / /. o/... o. /.
,. s/,-. /. /. / /. /./. / /. t/ /. . ./ /,
./,,.. /.. / //., . /.. :
(Prayer to Kurukulla:)
s/. ./ . /. /.././ .., , /. /.... / ./... /,
././. --//. -,/../, -//. .// . /.. / ./. //, .-...
/, -. / /. .., /. . ... //. / .. .// /. .,/ /-/ / /. ,/
/. , .//., / .//... /, // .-/... /., [p. lib:] +/. / /.
. .. /. ,.. / /. ,. / /,,.::: s/. .../, /. /. o/...
r.././/
:/ /../, -/. ./ ,.. // /. . ./ ... -.
/,/ / /. /,/. / /., / ../... / . /. ///. / /..
. //.. .
u., ,... /. /. / ...:: .// //. /. .. .. /. /
... . ..,.. /./.,.125 - .. /. /. /. /. ,./ /
... 126, /. ./ /. ./,,.. , /. /.//.-. / // ./. :
(Praise of Padmasambhava:)
u. ./ . .//,.. /- /. ../ .// / /. /. . . -..
/.-. /, /. .-. / -/ . , /., ./, ... /. /. .
/ . . r.- /. /. ,/. /., ,.
r/. -,/ -/ /. / //., ,,..::://.,/ /-..
.,/ .-/. /. -, ,,.. / // /. -, ,/.. / ...
/.. . .//.. ,,. /. ,/.. / /., /.,
r/. ,/. . ,.././ -. //.,/ /.. /- /.,/.
... /. ,/ / /. ...//.. // .// /. ... .-. / /. ,. .. ./
/. ,.....- / /. t/-,/.. /. -/. :suc,/
r/. -... . .,-...::. ... / -,//-. . //.
.. / /.// ./,/.-., 130-,//. //. . /.,, 131-, / t.-.
/. ../ ./.,. /. ,..
(Praise of the Royal Patrons of Buddhism:)
r, :ut ,/:s /. ,. . / -., . /. .-/.-. /
-, ./ / /. /. / /. /. :./, / /. . / /. /- / /, /
-/ -. / /. / ., -. . /. // / /. //, ./,
t /. /// ,.. /. /-::: , / /. /./..,. / /. ./
.. ./ ,,/., s//:s c-t . //. /. . :/. ./. .-/.// /
..///., . /,,. /., /.. ././.. /. /, /,/
+. /. //.. / /. ,. o/- /., //-.. /. .- / /.. .//
.- ... /. -, ///.. / . ,. .,.. ./ ,. .// /.
/., / /. . . o... / /. .,// / /. /., .
//, /. o.../ . /.. /, /.-
:/. ./ -.. /. /. ,.. ./, / o.../- ./ /. ...,
/. ru/t. ,:s.,/: . /. t,/ t / o.../- cur. c./t
/. // / /. ... . /, /. [p. 12a:] ./ ... .. .
./, / ,.
(Praise of bTSori-KHa-Pa:)
:/ ./, .// /... /.. . ., / ./. / ..
/.. /:s/rut ./ /. /. .,.-. ,.. / ./, / /. /. /
/. .// ,.. . /.,. ,.. / /. ,./ ./, / /. /.././
... / /. ,.. .//.////, .../ ./. ... .//./,.. /// // /.
.. ./ /. ,/. ,.. o.o. .//.)133 / /.., ..// tu.
TSHoqs. -,.)134 . / /. .., /-. //, .. / ,.. ./. ... -.//
/. /. , ,/... / /. ,. . .,/ /, /:s/rut ../
./.. / /-.// /. /. ,.. /, // /. ... / /. /.. ./. c
(Praise of the teachers of the Dalai Lama:)
:/. /. tcu. cur, c,/-:su, 135 ./ . /. ../ / t,,.,
/. ,.. / /. . .// /./. ,... /. /.. /,/. ./, / /.
..-// /. .// . /. / / /. ./,
:/. /.//. ./. ./ /./,.. /. ru /-/, -./, .t/o,
tu.c./, 136./ ,... ..//. -. / ./ /. . / ,. /.. ...,
/. /- / /. . / ...., . ./ .// . . /. ../ / /.
,/.,,./. / // /. .. / /. ./, / // ..
u. ./ /. /. -. / o, tcu. /s.- -cu,c-:u.t :/
c./ ./ . -,//. /. ./. - .// . /-. o.: cu:.
./ o.: /. ... // /. .. / +//r., o.
, /.. /. . /.. / ./ / ./- . // /. //... -/ / /.,
/. -. / /. ,/. /.././ ./../ /. ,.. /. /. .-. /
/. /.. ./. :
:/. /../ / /. ., .// ,.. // .-/... ... /, /. .-
/. /. ... /, /. -::.
:/. /./, / ... . /. //., / . /.,/ /. /, -. / /. ,/.
-... ,.. /, /. /. /. /,, / // ... /, /. .//.////, ..
+. /. ., / ,. /. /, /. ,. .: . // .-,/. /
./.::, /. +//t-,, [p. 12b:] cu.o,/ t/c/ .
u. / ./.. / ./ / ,. /. .,.-. ,. /. .... / /.
/./.::-./, ,:./t, c//t143- // / ./- /.. ./ ./.
/. ..../, ,.. s
, /.. ,. ./ . /. / / /.//../.., /. . ./
.- / /,/ .// /,/ ., /. ./.
+. /./.-. /. ,./ ,... ./ /.,/ .. /. . / /. ,/..
.. / /. . . // /. . ..
:/. ,. . ./ ... /. -145 ./. , . ., ..,.. /.
..-, .// . /. ./. / ..,...., 146
+. /. /., . 147./ /... / /. -,, 148.
/,. /., .:./. ,.. .
, .r-cu, cutu./ :-.o,/ . ./. / ..
... //. t/, ./ /. ,., / . . /. .. / // ./.
/ /., . .,.//, /, . ///.. /., .. /,/ ,.. / .
+. /. c. t. / c ./ /. .//../ .-
/ . ,./ ,... ./ /... ,. , /. . .,/, ./
./., ./, t.,/s. ,/,, -./ .-. c :
,/- -t/:. . /,,/, . -, t./o.).151 . //.
u,,//s: ./.. / /. ..
+. tc./ .o/c,/ / tt.-t ./ ./... /. . ,./.. /,
/. tu.,t153 // ./ /. tu.,t , /. -./.. /.// / /. ./,
.. /. .//./ ... / /. r// .. .... /, o.../
+. /. .. . ,.././ ,. ./ //. /. . /. /. / /,/ .. -.
,. // /,/ . /. /., /. ,.. ./ /./. / //..//., c
(Invocation of Manjughosha, the god of speech:)154
u. ./. /. -,. / /. . ./. / /. /. / , ,/.. //.
,/.. -.155 . / //
r/. //, . .. .../, .../.. ::: -. ,..
/. / :: -/ . s , .////.
r/. ,.//./ /- .. ./ /. ,.. ... /, /. ,.//./.
.// ..,/. .// /. -/ . , ,/. / ... .
../, ,./...
, /. ./ / /- /. / ./. .,// ,. /. .
/. /,/ / /. /./..,. ,... /, . ,./ ,. c:
(Invocation of Sarasvatl, the goddess of speech:)
[p. 13a:] u., ../.. /. ..././ /.., / /. t- o.,156 [p. 12b:] /
s./, 157 ./ ///.. /.., /. .,.-. ,/ / /. /./..,. / // /,
.// /./..,. /./// /. /.// .-/. / ,,. -.. .., /. , / /.
/.,/ / ./,/.-. - [p. 13a:] /. ... ,s./ / /. -.. .).
.// . //... // /. .. c / , ,,. / t.,./, /
./, ....
:/. -. / s./ .// / ,/..159 /. ..../,-. / ....
/.,/:c //. /. /.// ..- -:c: .// / ,. /.,. ...... /.
o/-..162 . /. . , /. ,... ./ . /. ../163 ../,
/.///:c/. ... / ,../ , c:
(Invocation of the tutelary deities:)165
+ .. / /. /, / /. ,. t. /, +.:cc .. /, /. /..
/, -. / ,/. / /.., /.. /. /,
+ .. / /. ./ /, /. /, /, .., / /.//,,. /..
.. /, / /.. // .-/... /.,
s -, /. .//.////, . / /. ,, / ... / /. ,.. /.///-. /
. ./. -./, /. ,. / ../:c: ,./. ./ / /.-/. ,.168 - ./
// s- . .169. ./- /. / ./.... ./ / ///. ..//
/. /././ . /. ../, ... ./ :,o,.. o/. , ., /.
//. , /. c:
(Invocation of the protectors of Buddhism:)170
.,z tu ., /. ..::: / ... /, /. /.
-/.172./ /. ./ .. //,.- /. .,. /. ./ ...
/., / / . /. ./ .. .//. /.:::.
:/. /. .-.,, /- . ./ / -,/../, ..... /. -.174
./ .,// / .:: . /. /. .// ./ ., /// -/. .// /. //
.. /, ../.,.., -
t /. /. / ... ./ ./.. /. ./, / /. o.../ . /..
,. / o.../- -, .,z tu ./ / /. -,/ ,.. /
.//, /. .// .//./ .// . ./ .,. /. .,//. /- /.
..//.
+. /. ,. ,. . ,.. / o.../- ./ o.,:s. tc-
s/ . /. ./. ./t ./ . // /- z/ . /. ./ / -,//, /
-. / ,., o.../- c
o ,. ./ /. /. /. ,. /. ,. /., . /. ..., /
.., ,/. - /. / /.. .. // ... u. -,
.//,.. .// //. / / //. /.. /. ,,., / ,, /. , .//
.. /. ....::c/ +//t-,, t- //. ,..// c
o. /. . . / /. .... / ,. . . /... /.. .... ./
/. ,/.. / ...,. .... t.. . ,./, / /. -// , .// /. .... /
,. ., .. //. .// ../ . / cc
+.,/, [p. 13b:] / // / /.. .. . / /. /..
./.-. / :/. t. s// -/ / // -. . ,.,. /. /.,
/./, ./. /. /. / /-. .. [p. 13a:] /. -, /- / -,
,.//./. --., // ,. . /. c:
[p. 13b:] t / . .. ./ -,. /. / /. .. . / /.
.. .. . /. /. //, .. / /-.:::.// //. ...178 / /.
,/ . / +., 179.// ,./ / .../ /. .. .. / ,, //,
/ .// .//, /.. cs
15
2. INTRODUCTION
[p. 13b:] Having thus opened the way with words of blessing, (we come to) the
Introduction.
Even when our Teacher (the Buddha) - (in) the manner (related in) the White Lotus
of Compassion r. ,../ s. /:. t..r) - was bom as the Brahmana
Sagararenu,180the way in which he, first (of all), roused his mind (to seek enlightenment)
(is compatible with) the o/.//,/ /r//z/- (Sutra), (which says):
t.. / ./, ,. / -, .. t - / /./, .
t /. :/, s/,-.
t / -./, /.././ ..... ../...
t .// // .. /- / / // /. /.,/ / ./,/.-.
(It is also compatible with) the Giving of Thanks Sutra tt /s/t-
which says that when he was a strong man conducting a chariot in hell and a guardian of
hell struck at a fellow-charioteer, with the compassion which (this striking) roused (in him)
as a condition, he produced the thought of enlightenment. (All) this is compatible183with
the fact that this (compassion) comes first.
In the Enlightenment of Vairocana (-/ - o,/ (it is said):
:/. /./..,. .// . / / /. +//r., c./,,
t. /- /. .. .// . /. /.,/ / ./,/.-.
t /. -,
t . /. /. / -.
And in the +//-,/-/- it is said:
t /. ... / -,
Thus, this (compassion) alone should be desired as the first arousal of the thought
(of enlightenment).
With that (compassion) as a condition, when he was the potters (or Ghatlkaras)185
boy, sNan-Byed (=Jyoti(-pala)?), he offered an umbrella, a hook, a pair of shoes,
an earthen pot, etc., to the great Sakyamuni, spread out a five-petalled flower186 and
uttered a prayer (asking),
o :/, ./ ,. -/. /., //.
Because of the fact that the dominant condition187(in this prayer) is that one must rely
on a spiritual guide, this arousal of thought towards the Buddha (as a spiritual guide) -
(rather than compassion) - seems to be first.188
(However), as a Triskandhaka,189when he was bom as the traders son, mNon-dGa
(Abhirati),190he explained how to rouse ones mind towards the Buddha mJes-CHen191and
[p. 14a:] many other ways.
Accordingly, it would seem192that this holy god, Avalokitesvara, (who is known) to
all the living beings of the three worlds as the one whose love is greater than that of all the
Victors with (all) their (spiritual) sons, had various ways of arousing his mind - such as the
arousing of the mind known as ///,./ /r/t cu. t tzt for
more than innumerable aeons.
Nevertheless, as has been said in the Hundred Thousand Sayings of King
(Sron-bTSan sGam-Po) and other sources, when the Buddha Prabhakarajnanaketu
(od mDZad Ye-Ses Tog) had come to the world nine hundred and ninety-one aeons
ago, he had offered .,/ flowers and gold coins and, having previously aroused his
mind to the highest enlightenment and accumulated (merits), had meditated on the
meaning of reality and had obtained the goal of his prayer which was Buddhahood as
Rasmisamudgatasrlkuta-raja (od-Zer Kun-Nas PHags-Pa dPal-brTSegs rGyal-Po). This
does not contradict the teaching (relating to acquiring) the mind of enlightenment
in ten stages. For example, the Victor Maitreyanatha, in the Lamp (illuminating) the
o/.//,/ /r//z c c . in 5 parts, has also explained, in a general
way, the ways of attaining Buddhahood and other necessary (states of) a Buddha-to-be
(such as the Buddha-to-be) known as the Bodhisattva obstructed by one life (only)
(before reaching Nirvana). Nevertheless, in reality, as it says in the prophecy (found) in the
White Lotus t.- .rt
+//.,/ /.. //../, -... / /. ./,/.-.
t..//. ... /, /. /.,/ .// , . /.. . -// .
t /.. /.. / - ..//. t/,/.-.
+. /// ,./ /. t/- /.,
And, as it says in the t c,.. o/
r/. -., /- /. t/-/.,
o, -. / -, /. /
:/. o.../ / .//. /-
+. -,. /- /. :./ .c/t /...
In order, merely, to show the many ways of (performing) the twelve deeds (of the
Buddha), a fully-enlightened Buddha wishes to take on an incarnate form once again.
In the Jnana-kha-sama-tantra,m (it says):
+/. -,/., / ... /. /., / // s-//.
- o... . ./ . /. .,/ . .-.//.
t,.//, / ./. .// /. .....194-
+,,... . /.. . . .... /..
[p. 14b:] Thus (the tantra) speaks of the self-arising of the great compassionate nature
(of the Buddha) from the t/- body to the s-//, body and from there to some
incarnate - body in order to teach.
Nevertheless, the Teacher, the best of sages, once again showed the way of
(attaining) Buddhahood through the body of Prince Siddhartha. The commentary on the
c./,- called the Clear Meaning t ,s/ and the Great Stages of the
Mantra Path ,t- cu. by the Manjunatha bTSori-KHa-Pa, also speak of
the way in which the Maitreya Buddha manifested himself as a Bodhisattva. Accordingly,
even in the Subtle Rites of the Bodhisattva, the holy Avalokitesvara, the god who
possessed a thousand arms and a thousand eyes (it is said):
:/. /. /,/... +. ,,.. /. o/... o. ,,
t/.. o. o/... o. ./ .// /. /. -. / / o./. /..
./ .// ./ / .. ...
:/. o/... o. /.... /.. ..
:/ o./. .// /. /. /. ,. +.//.. :/. .// /. /. -.. u.
.// /.. // / , /.. .,. . /.. - :/. .,.-/
,.. ../ tz. tu./ . -/ ,.. -:u. / /. ,. o./.
/.. /. ,. +.//.. /., --..//. .// /. ..//.
:/ . /., -,/... / t/,/.-. --..//. , . , .
/., /.-. o.../ .// /. /. /. o/... o. /. o.../ ./ /.
/,/ / t/- :/.,/ /. ,.. / ,. -, . ,,. / /. /. /
/., /../ . /,,. /., /., /. .// ,,. /. /- /
o./. o o./. o/- s/-,, 195 t. r, / /. ,. .
, ,. -. // ./, /- t . /- ./ ..,. t. ,. .
// -. /, ./, /- . .. / -. /... /. / /,,.
.// /. /- . -, ../ .// / /. /...
[p. 15a:] As it says in the Sutra of the White Lotus -t t. t.- .rt
o s / ,. /-/, , ,/. /. ././, ,/.. .// /. o./.
/.. /. ,. +.//.. /, -. / o...//., ,./. /.
t/- /., /.,
Also in the r..,./ z :, /r. t which is similar to this, it is said:
:/. :/, /. /- / :/, ,./. /. t/- /., /., ./
. /. .,/
In the One Hundred Names of Tara (it is said):
:/. o/... o. +.//..
u. ... . /../. /....
:/. /. / /. /. /. . / /. s,.
o .// /. ,. / ,. ...
u. ./ /. /.. . -,
s ,./, /. t/-
: ,. .-//, / ,.
:/. ./ ... /.. .,.. -,/../,-
o... +.//.. , / ,. .,/
+. /. /,/. -,
:/../. /., /.,,.. +.//.. ,./ /. t/- /.-
And (furthermore):
r/ /.,/ / /.. .. // /., /.,
t/- /.. .. :/. ,. s,.
u., ,. /.. / ,../ /. o/...
c. +.//.. /.,/.. /../,
(In) these statements, (the term) the Blessed One is applied to the Buddhas only, not
to the Bodhisattvas. Not only that, (but there is also) the statement that
s. /. /.. o.../ / /. +,. / u,,. ... /
+.//.. u. / /. :/.. t,. . /. /.. o.../ / /. +,. /
u,,.
And in the statement in the r..,./ s. about the bestowal of the Perfection
of Wisdom (t,- to the Buddha, viz.,
:/ - / s s,////.
:/. o./. /.. /. ,. +.//.. ,.. / - / s
s,////. /. :/, /. +/ /. /.//, ./,/... o.../ /. /. / /.
/./.
because a Bodhisattva [p. 15b:] cannot truly be the guru of a Buddha, one should exclude
the slightest attribution of true Bodhisattvahood (to Avalokitesvara). Also, (the possessor
of full) Bodhisattvahood from before beginningless aeons is said to do good to living
beings through the deeds of a Bodhisattva (inspired by) the special virtues of compassion
and prayer.
With regard to the way in which Bodhisattvas accepted rebirth for the good of the
world, in general:
In the Mahayana , the +//-,/-/ by the exalted master
Maitreyanatha, the eight purifications (brought about) by the ninth stage of
Bodhisattvahood have been explained (as follows):
:/. /./..,. / /. -. / // /., /.,
:/. /.. .// ,.. /, .. /./..,.
:/. -. / ,. o...//./.
t./. /. o.../ .. , / /./..,.
r./..,. ,.. /.,/ /. ..,
t., /. //., ,.. /./. /
c./, -. ...
+. /.. .,/ /.. /.. .,/..
The meaning of the last (of the eight purifications) (has been explained in) the chapter
of Brief Teachings in the Perfection of Wisdom in One Hundred Thousand Lines:
+ /. / ... / /., /., . ... , ,. /. //
.,./, /. /.//, ., /., . -, ... o s.//. /.
o./. /.. /., /. .,// ,. .// ,./. /. /. /.
In the detailed explanation, (it is said):
r/ ./... / ,,. / /.. u. .. o./. /..
.. /., , ,. ./ /. . / /. / ... / /.,
/.,
u.. /. .. + /., /., ,. /.//, /. -. ., /. o./.
/.. //, .,./, /. .. /.,
r/ ./... / ,,. / /.. u. .. /. o./. /..
//, .,./, /. -. ... t /. .. //. / / /.
,.,. / /,, /. /. /.// ,., / /., /.,
Also in the Perfection of Wisdom in Twenty Thousand Lines, which is similar to
the above, (it is said):
r/ ./... / ,,. /. .. [p. 16a:] /. o./. /..
//, .,./, /. -. ... t /. .. //. / t /.
,.,. / /,, /. /. /.// ,., / /., /.,
In agreement with what has been said above, that the Bodhisattva Mahasattva comes
into existence while thinking expressly about it, it is also said in the t/.:.:
o ,. ./ . .-./ / .... -.
r/ .. /. /,/ / .-.-/. .//,.. . ..., ..-
r/ /.. -,//. ,.. . .... ///
t.-.-/. /. ,,/., /t,-/ :
:. ./ /.. /. . /. -.
r// /... / /. /.. . .// ,.. . /. /./ /.. /..
/-..
:. ./ /.. -. .// ../, ,.. . ,/./, ...
t.-.-/. /. /-./, ,. ,.. /. ... / /, :
:. ./ /.. ,.. . .,/. .... ,.
s./// ,..... -.. ..- . /. . ,..
t ./. .
:. ./ /.. /.. /- ,.. . ./.. /-/, .-.-/. // / :
o., -,. // /., /.,
t.-.-/. .-.-/. o ,. / ..., /-.
:/. ./. o.../ ./,,.. /, ,.
t /. .//.. ./ / / -.
:. ./ . /. ..,. / /. ..//.-. / /. ,. . ../ . . /.. / /.
.. / ./ ..//.-.
o... /. ,. , ,// ,./.
+. -, /.. . ...
:. ./ /. /. ., / ../ . .// ./ /.- /. ., /
-,
t.. / . ., ..// / /.. .
o. /.. . /. . ... /.. ./ ..
o. ,. ./ . /.. ,. //, -. ,/./
, ,. /, /, /., / /, -. c
:. ./ /.. .//.-/.. /-.
:. ../,/ ./, . ,. /. ../,/ ../ ,/...
..././. ,. ./ /.. /. .
u.. ,, /. ./. . /. ,. :
:. -// ,. /., /.. /. ./, /- ,.
, :c/; +. .. ..././.
r. /., ,. // /. ./ /..
t -/.. /., /.. /- ... /..//. .-. s. 198
o ,. ./ /.. /. ,/
r// /. ,/ / // /. o.../ / // /. ./. /. . ..
t- /.- ,. /. /. ./,, /. /. / ./,
, ,. ,.. // /. ./. .
c/. o. /... / /. /.., / ,. -.
:/. :./ ,/. .... .., /.././
..././. . ,. /.. -. ///.. ./ -,
t .. /. / ,. -, /. /. / :-/..., :
:. ./ /.////.. ,. .... ,. . ./.. /. ./ , / ,.
t/,/.-.
r/... ,. /.. ... /. ./. / /- .,./. ,z., r, ru-
+/. /., /.//, ,. /.,. /. ../ ./. /-./. t. t ru-
, . // / /.- ... ..,.. ::
o t. ,. ./ /.. .... // /. ., /
:. ./ /.. ./.... // /. /. o.../
:. ./ /.. ,/.. /. t/,/.-. ... /. ///. / ,. /.
t /. .//.. ./ / / -. ::
o / ./. .// /., ./ /. /. / ..
, ,. o /. /., .... //. /..
s.. .. ,./, /. / ,. .
+. /- /. .. / ,. . -. ::
s. ,. . ,/, ///.. -../ ,...
:/. /. /., /., ./ /.. /, /.. // . /.. /.. /... /, /.
,/,199
+. /, ,,/,, /. /.. ./..,200
.//, . /.- /. // / . :
o... /., /.. /.. /. /
:/. /. . ,, /././,
:/../. o o.../ ,/- /. /
+. /. . -, /. /.. . /. /. :
o ,. ./ /. /. / /. ./ . ,.././ ./ /. . ,.. . ./
,.....
+. //. /. /-, / ..- ,. /.
t/, /. //, ,/- / ,. /. /. ./
, ,. -,/../, .. /.. /.. . /. /. :c
:/. ./ ,.. ,. /- ,. /-/./
:/. /. ,.. / /. ./. . // /..
, ::; :/. ./ .// ., ,. /. ,. . ./
:/. .-.//. t. . o/- . // /.. ::
o ,. / ,. .//,.. / /,/ /-/, / ,. /-/,
r/.. .// /-/, .// ,. /. ,. o./.
o ,. /- //, /-/,
t/ / ./.. /-/, -, /-/. :s
+ ,.. .../ ,/.. , .,
t /.././
:. ./ /.. -. ,/. ,.. .../
t .. /. /. / :-/..., :.
Similarly, in the s./-/ by the exalted master Maitreya and its commentary
written by Vasubandhu, (it is said):
u., ,..... // .. //.
+. // .//, .-,/, ,..
t ,. -. ..// /. -. ...
u. ./. /. / .. . .//.,
:,/./ / . ./. . ., ,. /.
c./, /. .// ,,. -./. .//
o-. /../ ./.. , . /,/ ,/...
t /./, . ./ .. /.. /. ... / -,
Thus the Bodhissatva, because he views all existents as illusions, is not afraid of
vices in times of prosperity. Because he views birth like walking in a garden, he is not
afraid of suffering in times of suffering. Therefore, by what fear will his enlightened mind
be turned back? In other words, (the enlightened mind) belongs exclusively to Bodhisattvas
who have (1) the ornaments of their own qualities, (2) the festival of joy (produced) by
the good they do to others and (3) the high pleasure of (a) a conscious rebirth which is
(like a walk through) a garden and (b) an (actual) appearance through magical powers.
(The enlightened mind) does not belong to those who are not Bodhisattvas. Therefore, how
can the mind of these (Bodhisattvas) be turned back? (This is) a verse on the removal of the
fear of suffering.
[p. 17b:] This compassionate soul whose aim is to strive for the good of others,
t/ , -. /. /. +. /.// ... /. /. /,,,
:/. ./ . //. /- / ./. . /. ./- /. ./,
r/ /. /.. / /. ... / .//.,
In other words, because one who strives for the good of others is a compassionate soul
and is happy even in the +. hell, how can he who, in (this) world, has the characteristic
of (working) for the good of others, be afraid of the occurrences of suffering? Why, then, is
there fear of this suffering? (This is) a verse on (how) to prevent living beings, whose
minds are being turned back (from seeking enlightenment), from being lost.201
o ./. ,./, /., /., .///. -.
:/. o.../ . .//.. /. -. /, .//.,
:/., ...// /. ,./-. / /. o.../ ...
t .., /-././ / /., . ..,.. . /, /.
The Teacher has a soul whose compassion can always be relied on. If all those non-
Buddhists whose minds are troubled by sufferings, take delight in doing other (non-
Buddhist) duties, being encouraged to do so by other (non-Buddhist) spiritual advisers,
(it is a matter of) great shame. (This is) a verse which criticises laziness.
:/. ,./. .// / /. /. / /., /., ,/.
t / /. . / /.. /. /.., /... / /. /., /.,
u. ./ -,/../, /.. /, /. /.. / //, / .// . /.
t.. / /. -/. /.... .// /. .// /. ., -../, .-//. / ./::
(If) the Bodhisattva, having taken up the heavy burden of living beings on his head, is
slow in suppressing (the concept of) the other side (tut/ non Buddhists), it will not
be pleasant. With the perseverance of Hearers s./ he will have made a hundred
efforts but (only) a semblance of work. In this way, he will be completely bound by vices
(such as) the bondage of (thinking in terms of) self and others and the nature of action and
re-birth.
Also, in the third book of the holy t/. (entitled) The Teaching of
Inconceivable Secret, (it is said):
o/... o. ./ /. /./. / ., / /. o./.
[p. 18a:] t .,/, /. /.... /. ///., ..
s / ,. /-/, /. /./. / ., / /. o./. //. /
u., .-/.. / --..//. -,, ./. /. ./. /.
u. / /. -. .// ../ /- o./.., u. ./.
... / /. ,. / u.. . t..../ o.../ r., .////,203
/. .. /. / / . . /. /.. ./. u. /. /. .-..
.. .-./. ... . .. /. / ... u. / ///
., /./..,. / /. ., / , .,/. /-.//: /// //
., / ,./ u. /. .., /. /. /. / / / -. /.
././/. u., /.//, .... /. ... / // /. ///..
/., ./, ./
/ o s- zo o/c /. o./. ./ / t/-/., /
../ -, /.-, ..././. .. -/. /., /.,
,. /.//, /. -/. // ../ -, . /.-, t.. / /. /.
-,. /.. ../ -, / /. .. . /. /. /.//,
/ /.. .... -,.. / .. t.. / /. /.-. /. /. /.//,
/ /.. -, / /. .. t.. / /. / /. /. /.//, /
/.. // / /. ..
And in the s-/ which is the forty-eighth book of the t/. (it is said):206
o/... o. /. :/, +/ . /.//, ./,/... o.../ . /.. ./
/. /- / -. o/... o. /. :/, +/ . /.//, ./,/... o.../
-/. /.-./.. .. /.. /. /./. /- / /. .. /- / -.
o/... o. .. /. /. ,./ ,/, / /. ./. /. :/, .
c-,. o. /-.. /, -. ./. . /., /. ./ /.. ,.. -.
/ /-.. ,.. / -. [p. 18b:] o c-,. o. ./ /. /- /
-. / ., ,. /. ./. o t., o. ./ /.. /. .. .// /..
/- / -. /. o o/... o. ,/. /. ,. / ../ /. :/, /-.//
,./, .//.//,::
These passages speak extensively of (the fact that) Buddhas and Bodhisattvas
who dwell in the path of the (ten Bodhisattva) stages consciously take rebirth for the good
of living beings.
(Now) with regard to rebirth as an apparitional body in accordance (with these
sayings):
In accordance with the Hundred Thousand Sayings of the King and the
r..,./ s. the field of paradise s.//. /t.oc in the west is
well-known. In that holy field where even the names of misfortunes such as dissension
and getting old are unknown, the best of teachers, the Buddha Amitabha meditated
on Avalokitesvara as (the one) to be brought under control by the (meditational) father
and on Tara as (the one) to be brought under control by the (meditational) mother.
He then entered into the equipoise -, of the -./ called Working for the
good of the world through great compassion. He meditated on a white ray (which issued)
from his right eye as Avalokitesvara and on a blue ray (which issued) from his left eye
as the appearance of the goddess Tara.
Now in that field (there was) a c/. king (called) bZan-Po mCHog who had
a thousand wives but no son. In that country, there was a lake called Padmavatl where
lotus-flowers grew. Once upon a time, when the king was worshipping the Three Jewels,
a courier (r/-c,, went there to gather flowers. At that time, (he saw that) on
the stalk of a lotus (there was) just a leaf of a weak (=broken) branch (and) just a covering
of a leaf, in the middle of which there was just a (reincarnation) of Damodara.208
His wonder being roused, (the courier) reported (this to the king). The king said,
It is certain that a miraculously-appeared incarnation is sitting inside that (covering).
I shall invite him (to my palace) and make him an object of worship. Just then, an
innumerable entourage of royal ministers, queens, etc. arrived with music, pennants, etc.
Inside the fully-bloomed heart of the lotus, there was a sixteen-year boy adorned with
the marks and signs (of a Bodhisattva). The colour of his body was white, he radiated rays
(of light), he wore a crown of locks (of hair), he was adorned with various precious
(adornments) and he was dressed in a silken cloth round his waist. He had a deer-skin
thrown over his shoulder and [p. 19a:] from his mouth proceeded a cry (saying),
All living beings of the three spheres (of existence) are to be pitied. The king and his
entourage saluted him devoutly and brought him in a chariot, together with an innumerable
crowd of worshippers, to the palace. He (became) known by the names of either
Padmagarbha (t.- /t or Padmaja t.-r,. The king asked the teacher
Amitabha, Who is this appearance? What is his name? He replied, This appearance is
the (incarnation of the) actions of all the Buddhas, the one who does good to all living
beings, the one who has appeared from the mind of all the Sugatas (=Tathagatas) of the
three times. He is the holy god Avalokitesvara. Son of (good) family, he will work for the
good of all living beings (whose extent is) comparable to the limits of the sky.
At the time of the full moon, the king performed immeasurable worship and honour
(to the appearance). The boy who had appeared remembered the actions of the Buddha
and decided that he would do good to living beings. He looked at the three spheres
(of existence) and saw that living beings had been corrupted by the five poisons (=evils)
(and that) the suffering of the world was blazing like fire. (Seeing this), he wept with pity.
Then Tara and Bhrikuti rose from his right eye and left eye (respectively). From the mouth
of Tara it was said, Purify your mind-of-enlightenment in order to (work) for the good of
living beings. Bhrikuti said, Do not take your mind away from doing good to living
beings. Both of them said, Son of (good) family, you will be famous. After that, they
disappeared again into (Avalokitesvaras) two eyes. All this has been said in the second
chapter of the Hundred Thousand Sayings of the King.
Similar things have been said in many holy scriptures. Among them, in general,
in the introductory section of the Description of the Land of Bliss,209 which is the fifth
book of the t/. (it is said):
, ./. . , -, ./. --..//. ., /./. /. -,
./. . ..//. ..//, ./, -. , :./; /..
. /. o.../ t,-/ . -tz. . -, ., /./. /. -.
/./. /- /. o.../ t,. ./t s-//, /./. /- /.. ...
t/// .-tz. c.,./ :t c, t s.-..//,
V v
tt/ t:o. c. z/o z/ -/ t ..t z/
+.,/, ct -/,// . t ..t .
s-/- s.c. o/c // .,/, o.../
o./. / -. ./. /. . //.. o///. t/-/ cu r, o,./ ,
.... o...//. /.,/ /. ./, / /. ,. //.. /. o.../
t/.. :,:. .o/tu,., c,/t ./. //. ..... .. ,..
/ /.// . -// . /.... /.. -// /, /.... /.. .
/ o.../ t/.. ,/. / . -// ,. / /. ./. / /.
o...//./. / -, o.../ :/. o///. ,,.. / ./, . /.
o///. t/-/ /-.// ,. /.. -, ../, ./../ ,,.
,,, / .., / /. /./. / s.//. /t.oc .// /. /./.
./.. -,/.. o...//. .// /. /.... +/. ,./-, /. .... /
o./. /. ///, .. -,/.. o...//. ./ /. -. / +-//
..t,..
: /. o/... o. /. /,/... +. ,/. /.. ..::
r/ /. o/... o. u /. o./. /.. t/-/ /.-.
o.../ ./ / -,/../, .. /. /,/. -,/.. t/,/.-.
. .. /.// . /. . /. // -,/..
o.../ /. ./, /. t/- /. ,.. -. -,/.. o.../
/., ,..
:/. o/... o. /.... /.. ..:::
+. /. :/, ./. , /... :/. :/, /., o.../
./ / -,/../, .. /. /,/. -,/.. t/,/.-. /., ,..
./, /. t/- ,.. , :; t /. .. .. /- /.. /.
. -// . /.... /.. -// . /.... /.. o...//./.
/. .//, ./- //.. s.//. /.. :/, +/ /.//,
./,/... o.../ //.. +-//
So (saying), he spoke extensively of the qualities of the field (of Sukhavati).
In the section on the Prophecy of King Aranemi-(made) by the Buddha Ratnagarbha
(Rin-CHen sNin-Po), which is at the beginning of White Lotus of Compassion (/:.
t..r:x:it is said:
t /. ... .. /.,. . /.. -// o...//./. /.
.//, ./- //.. ., o.././, //. t. /.. .// /. /. o.../
t.,//... .o/t .o,/ r, .o/tu,., c,/t +/. /-
/. //, ./, .// ../. s, . /. / /. /./. .// /. /.
..,// tu.t . . /.. .// /. /. o.../ +,-,.
o/c /s-: :: c,/t +/. / .. / -. /. o.../
/./. .// /. /. :,. -t .co . /. o.../ .// /.
t- .z. +/. / /. o...//./. .// /. /. + :s/ .
/.. .// /. /. o.../ t..,// tcu. .o/tu,., .o,/ .
/. -.../. . --..//. o.../ -. /. -, o.../ .
/ .//, o...//./. .// ./. -. /., /. ..,..
With regard to the way in which the Buddha Ratnagarbha (Sans-Gyas Rin-CHen
sNin-Po) prophesied that in that (Buddha-)field, after numberless future aeons,
as numberless as the (grains of) sand in the river Ganges, have gone by; and a second aeon,
as numberless as the (grains of) sand of the river Ganges, has arrived; at that time, when
that earthly realm will be known as Sukhavati, there will be the CakravartI king Aranemi
:s/ r, .ru,.. Sahasra-putra (o.:/ Pancaparicaraka (tt-ct t
the Brahmana Sagararenu o-z. c,-:su t./ and others:
:/. :/, /. +/ /. /.//, ./,/... o.../ t,// . r,
+.-
+ /... -. /. . .-/./. /. . / /. .. c,. /
,. /, ./. /. .. .-/./. . / ... /. .//, ./- /.
s.//. ,. .// /. /. :/, /. +/ /. /.//, ./,/... o.../
[p. 20b:] +-,. :su..t,.. :. .// //.-. /. .//, ./-
.-.. /. . / /. .. c,. . .. ., /. /.
With regaid to Avalokitesvara, (it is said):
/ ,. /-/, /. /. o/- s,.. o-z. c,-:su.
t./ //.. +-./ , tz.- /. ./.. / r, +.- :s/ r,
.ru,.. . +-./ /. /., /- /./. . o/... o. ./.
: // /. ../ /- / .// t .. / ./... /., /., . /
/. /- .// .//. .. . /.//. .//., r/. t // /. /...
t .. / ./... /., /., . / /.. /.. /. -. ../, //...
/, .. . /// , ../ /- / .// r/. t // // /., /.,
, t .. /.- /., ,./. ./ /.. ./ . ... t /. ./.
/ /. /-. / ./, /. / ... /., ../, /::: /., . ....
/, /. ./. . //, / //. ... . /.. ../ ., o/... o.
t /// ./,/. /.- ,./, ./ .. t /// / ..../,214 // /. /
... .,.-. . -,/.. t/,/.-. +/. t /.. ,./-.. /. .... /
o./. -, t /. .-.-/... /, // /., /., ./ /.. .//., ./ .
/,/... /, /. ./ /.. /. ./. / /. /-. / ./, /. -.
/. ../ /. .,... /. ./. ,,., . /. /./,/. , t /.
,/. / /, -, , t /. ./ /. ... . , t .. ./ /. ... .,.
t / t . -,/../, ./.. /. /., /., /- /. .//., [p. 21a:] -,
t /. .,.-. -,/.. t/,/.-. /. /.//, ./,/... o...//.
t/.. o/... o. /. -. ./. t /.,/ /. ,./ ,.. / ,,.
/.. ,./-.. /. .... / o./. / /, -. / /. ,. / /.,
/., / -. -, -, /,. /. /.////.. t/.. o/... o. /. .
. .-/./. /. . / /. .. c,. , . .. .-/./.
. /. / / ... ./. / ,. /, +.- .// /. .,.-.
-,/.. t/,/.-. . /.//, ./,/... o...//. /. .//, ./-
//.. s.//. /. .// /. /. :/, /. +/ /. /.//, ./,/... o.../
+-,. :su..t,.. u. .// ,./- /. .... / o.../ / /. ,..
/., /., / ,.. o...//./. t./-, /. .... / o.../ / /,
-.../. . /. :/, +-,. /. /., ... /. /- /
/. ,./-. / /. .... / o.../ .// .. /. ./- / . .//
/ .-.. / ,,.,. /./ /./. t., ... /.. t /// ,./-
/. o./..... / /, /. //, ./, . u., /.-.
o./. t /// ,./- /. .... / o.../ r/. /. ..., / ,..
/ .. /. //, ./, / /. /.//, ./,/... o.../ +-,. ../.
/ /. .. / / .., -. t - .,.-. -,/.. t/,/.-.
t ,, /. o/... o. -/. ,,/., /. -, , /. .,.-.
-,/.. t/,/.-. s-//, ./... o.../ . o/... o. /..
. /. .//, ./- .-.. /. . / /. .. c,. /. .
.. [p. 21b:] . // /. o.../ . o/... o. ./ . /.,
/,,/,:: t ,, / ,,/., /, /. o.../ /. -, , .,.-.
-,/.. t/,/.-. t /// -/. ,,. ... / .//.
Through the prophecy relating to Prince Animesha, the Tathagata Ratnagarbha
bestowed (these) words:216
o / ,. /-/, /... ,. /. /., //.. /. .
/ .// /. /., //.. /. /... /. /., //.. /.
.//., / // /., /., /.. ,.... /. /.,/ / -, ..
./.. // /., /., /- /. .//., . ../, /./- // ..
/../. o / ,. /-/, ,. .// /. /. ,. +.//.. + /. ,.
+.//.. ,. .// ./.. -, . / -// /.... / /.. /
-// /.... / /.. / /., /., /- .//., s / ,. /-/,
//.,/ ,. .// /.-. /, o./. ,. .// ,./- /. .... /
o.../ s / ,. /-/, /. /. :/, +-// ..t,.. /
.. . /. .. . .-/./. /. . / /. ..
c,. /. / . /. ..., / ,.. / .. /. //,
./, .// ../. t /. .. / /. / .., ..., ,. .// /.
/ . . ... o./ .. . ,. .// /. .,.-. -,/..
t/,/.-. /. /.//, ./,/... o...//. :. .// /. /. :/,
/. +/ /. /.//, ./,/... o.../ //.. t--..,/.
.z. r. tu,t .t//:s., c,/t
In these words, the Bhikshu Dharmakara and the CakravartI King Aranemi are
spoken of as the same as Amitabha and Amitayus. In the :su. -t it is said:
o /. /. ../ /.. ./, ./- //.. t--..//. ..
:: .t,:...t :/.. /.. :/, +/ /p. 22a:] /.//,
./,/... o.../ ./. //. . /./..,. . --..//. ./ /-/,
./...:::. ./ //.. :. ,z/:. r, c,/t +.-, //. .
./, , /. .. / / //. /. .,/ ./, /., /.,
With regard to this saying, the Amitabha or Amitayus who lives to the west of this
(world) might seem to be not the same as (Tejoraja) as far as situation (,,r/
./ is concerned. Since the :su.-t was preached in Sravasti, it may seem that
the Buddha who lives in the zenith of this field (of Sravasti), in the Buddha-field called
Immeasurable Virtue, should be recognised as different t,s. from the one called
Amitayus (who lives in the west). But the word Amitabha is mentioned in the
establishment of the lineage of the c. c-,. o. in the Northern Treasure218
of the former (rNin-Ma-Pa) translations (as follows):
t /. /./. / t.-/. /. ../
:/.. /. o.../ +-//
And in the tantra called The Saviouress of the Whole World co r. c/ (it is said):
o / ,. /-/, /.,. . -// . /.... ./..../..
-// , /- /.. /. .. / /. ., . /.. /./. //..
s.//. :/ /. /./. / -, . , -. .// /. /. o.../
+-// + -, .,/. t /// /.. /. o./. /. ,. +.//.. /
,. -,/ ,..
And furthermore:
t /. ../ / / /./. ./ .,/, /.. , /.. /./. //..
t.-/. , -. .// /. /. /. +-// , -/. .// /. /. ,... /
//. c./
(These sayings) are at variance (with each other) but lead back to the same thing.
In the Sutra on the Spell of the Sound of the Kettle-drum of the Gods
+-....//../ . cu.. c ,z./ -t or the spell
./ ,z./ called the Essence of Boundless Life and Knowledge,
(+,-,.//., :su. t :.s. .t,:...t /t (it is said):
t ... .. /- /..
:/.. /. .//, ./- / s.//.
:/.. /. ,./. o.../ /..
r/ //. /. :/, +-,. o../. t/.
r/... .. / -.
r// /. /- /..
And furthermore:
:/. s,.// / /. s.. / /. r./...- / /. c. -./, s [p. 22b:] o t.
+ o t.::. .
At present even the Sa-sKya-Pa have a long-life spell220in the rites of Amitayus-as-
nine gods,221together with their (the rites) essence and further essence, (but) these are
ordinary rites. The Spell of the sound of the Kettle-drum of the Gods, with the SAB ALE
added (to it), is an extraordinary rite.
Be that as it may, the explanations drawn from the Hundred Thousand Sayings of the
King,222 the White Lotus of Compassion /:. t..r),223 the Sutra on the
Inconceivable Secret224 in the t/. and the Description of the Land of
Bliss225 in the t/. not counting peculiarities (of expression), have the same
meaning. From beginning to end, there is no difference (of meaning). The explanations
drawn from the +.// s. on the Bodhisattva Mahasattva Avalokitesvara are
similar. But how much holier (Avalokitesvara is) than other Bodhisattvas is stated in the
t../ s. -tt. t.- .r when it says that the merit earned by saluting as
many Buddhas as the sands of sixty-two Ganges rivers and uttering their names is the same
as saluting Avalokitesvara once and uttering his name (once).
As indicated by this, the explanation drawn from the c..,./ . -t t/
t /r.t (says):
:/. ///.. /./, / +.//.. ,/. /.. ...
t - /. ,./ / /. o.../ r. -. /. . / /. . . /,
./.. /- s-
:/. .-/ / /./..,. . -,.,.. ./ /. -, / // /.
t -. /., .. .. .. -,.// // /., /., .. /. ,/.
/ .//
t..,./.. /.,/, /., -.. .. -.
t ,. // ... /- // .//.,
r/... /.. /-/, -. /. /. / /. ..-.
+. . ,. , ./ / /. /..
o /., -, -. /. /./. /.. .// /. ./...
t / /. ./ /., .. .... /. /, . . /. .....
t.-.-/. -, -.
t.. / . . / /.- /., /. . .// / /. /..
t.. / ./ ./ /, .. .// .. /. /.. . /., .// /.
...
[p. 23a:] :/. ./ /.. /. ./. / /. .. . /,/ ./ ./ /.
, /. .. .. // /. ..-. . /... /-.
:/. /-. /.. /-/, . ..// -, ..
o. /. -.. .-.-/. / -, -. /, /. ..-. /., .// /.
,../.
:/. ./ .-.-/. -, -.
r/. /., -. /. ./.. /., . /. / //. . /././ / ..-.
-. ./ / /. /.,. ,. ,/ ../.. . .,. /.. -,
/. /..
:/., .// .. // /. ..-. . /. ./. /.
t /. ./ .-.-/. -, -.
t.. / ../ -. /. ., -. /,
o /. ...,/. / /. .-/. / .. //.. ., . ..226
..././. /. /. .// /.-. /.///.. ,.
t / . .-.-/. -, -. /.. .. / . --.
u. .// /. .. /. .. / .
u. .// /. .. ., /, /. .. ./. .// /. /. /-
u. .// ... /. -/. /. .// ./. // / -
:/. ./ /// .. /., /.... ./ ... /.. .. , /....
./ /..
:/. ./ /.. /.. ...... ..././/, ./ .-,.. ./227
+. /. ./ . ,.. . .,.,/, /... . /.-/..
t / /., .-.-/. . -, -. /., .// /. ./...
:/. ./ // / ..., ,,., /- /. //../228
+. /. ./ /., ,./ ,, . .,/. ..
t.-.-/., /. /., / -, -. /., .// , ,/. ..
+. /. .., --. /., .. -. /., -. .// /. ,.... /.-
t / -. .-.-/. . -, -.
:/., .// ./... /... /. ..-.
r/ . -.. ,. ,.. - . .. o,.::...- / /.
,.,. / ., ../
+// /. , / /. ./. .// /. //. .. /. /..
t / -. .-.-/. . -, -.
t.. / // /. ,/, // ,.. .. ..-
+. /., ./ /.-//. c./o.- ..- ,. s./t ..- ///
-/. . ,:.-t .
, ::/; +. /././ ,/-. .// -/. /.- /. /. /. -. /.-
/., .// /. ,..
t / . .-.-/. -, -. / --. . / --.
u //. -/. ./ . /..
r// /. .,.. /- /- . .// /.. -/. .
:/. ..// .// /. ./... . /., .// /. ..... ,..,
Having explained it (his compassionate nature?) in this way, Avalokitesvara did
indeed have the same during the continuity230(of his rebirths).
In the r..,./ . z:, /r.t -t there are many teachings,
much holier than others, on the way in which Avalokitesvara will work for the good
of the world for six generations. Even the fact of his bearing the name of the holy
god Avalokitesvara (is mentioned) in the White Lotus of the True Religion
s../-,../ t-t cu t.- .rt::;
:/. o./. +//,- . /.. .. /. o/... o.
o/... o. / ./ ,.,. .// /. o./. /.. +.//.. /.
+.//..
:/.. .. /. ,/. . /. o/... o. /.... /.. .. /. o./.
/.. +//,-
s / ,. /-/, / / ./. -, . -// . /.... /..
-// . /.... /.. /., /., .,.., ./... .//., /..
-, /. /. /. -. / /. o./. /.. /. ,. +.//..
/., .// // /. -,/../, ./... /- / //. / .//., s / ,.
/-/, / /. /., /., ./ .. /. -. / /. o./. /.. /.
,. +.//.. /// ,. /. /., .// /. -,/../, ... /- / ,.
/. /, /. ,/... / /. o./. /.. /. ,. +.//.. s /
,. /-/, ./. .. ., /, .. / /., ./ . .. ., // /.
o./. /.. /. ,. +.//.. // / .. .// ,... /.
,.. / // /. /., /., t :; s / ,. /-/, / . -// .
/.... -// . /.... /.. /., /., / /. . /
/., ,. . .. / /.// ,/. .../ ,./ /, /../
//.// ,/::: .-./., 233 / /. / / //.. t.,
-.,/. . .. ,./ / ... /, /// .. /. / /.-/.
..- . .../ /., /., //// +.//.. /., .// // /.
... /- / /. / /.-/. ..- :/../. o / ,. /-/, .// /.
o./. /.. /. //.. +.//..
In this way, his qualities have been much praised. Again, in that same s. ::
: c./. +//,-
r/ /. /.. /. . ./,
:/. ,./ /./. / .,
o. /. /.. / ./. /. ,. +.//..
:/. //, .. // ..
u. +//,- /. -.. . / ,,.
:/. o/... o. . /.. .. c./.
t. /. .... / +.//..
+ /. ,,. . .....
: -, /.. / .-// / o.../
t -, /.... / .-// / ..//. .
s /. /. -. / +.//.. ,.. /.. o.../ /.. ,,.
With regard to completed Buddhahood and its transformation235 (into a form body),
some panditas maintain that Buddhahood is completed in the Mahayana, and that
the HTnayana speaks (only) of its transformation. But the White Lotus of Compassion
r.,../ /. t..r is a Mahayana . so this is not absolutely true.
This (Avalokitesvara) has an essence (/t,. which gathers together, in one (point),
the knowledge of the compassion of all the Sugatas (=Bodhisattvas). He took the form
(;-t) of the eldest (spiritual) son of the Victor (=the Buddha) and realised the
intentions of all the Bodhisattvas. Even in the [p. 24b:] the realisation of the
Bodhisattva in the form of a teacher, in conformity with such an appearance (/:su./)
(as Avalokitesvara); and, in so far as his real nature (,:su./)236 is concerned,
in accordance with his being the principal form of all the Buddhas, the realisation
(of Avalokitesvara) as the god of the -./, the head of the family (of the deities of
the -./ (and) the great Vajradhara, (are) for the purpose of multiplying (the forms
of his real nature), led by (the form of) one like Lokesvara of the c./,-
Even here, it is certain that what is said about complete Buddha(hood) from earlier times
is (said about) his real nature (,:su./); and, again, what is spoken of as the
transformation (into a form body) is (about) his appearance /:su./
It is also difficult to accept as absolutely true the (whole of the account), from
beginning to end, of the two times mentioned in (a) the Hundred Thousand Sayings of the
King that the time of (the attainment of) Buddhahood was as early as 991 aeons ago; and
(b) the (time) mentioned in the White Lotus t../ t..r) for the (future)
attainment of Buddhahood in Sukhavati, under the regency of Amitayus. Nevertheless,
as far as the original real nature (t ,:su./) is concerned, in the extra-ordinary
he (Avalokitesvara) has been spoken of as the all-encompassing great Vajradhara
of the -./, sitting (there) from the very beginning (of time). Therefore, the (two
statements about having attained) Buddhahood 991 aeons ago and the (future) attainment
of Buddhahood in Sukhavati seem to indicate an ordinary237 wish to teach the two ways
(of Buddhahood). They should not be condemned as contradictions. Rather, this
explanation (given) by the Buddha 991 aeons ago that he would, once again, show how to
attain Buddhahood in Sukhavati, is for the good of the teaching.
Similar to what is said in the Hundred Thousand Sayings of the King and the
r..,./ . is the period of time given in the permission to (realise) Mahakala
(granted) by Pan-CHen dGe-Dun rGya-mTSHo of the Sans school, (in connection with)
the Rites for the arousing of the mind towards the six-armed Mahakala as a knowledge-
being,238 preached by Maitripa to the assembled ,, in the cremation-ground of the
monks of Kosala. According (to this), the holy god Avalokitesvara, after living on the
peak of Mount Potala, swore on his head, saying, Until I have made the six types of living
beings cross the vast ocean of transmigratory suffering and placed them in the land of
Nirvana, I shall not attain Buddhahood. If I deviate from this vow, may my head split into
a thousand pieces. [P. 25a:] After that, he worked only for the good of living beings for
six ages. During that time,239 he placed innumerable living beings on the path of release
from the ripening (of the fruits of their actions). Looking at living beings with eyes of
compassion, (he thought), The transmigratory world still has much barrenness, living
beings are still very decadent. He saw that the living beings of the transmigratory world
were not only not few in number, but, because of the increasing power of the five
impurities, had become unruly, difficult to discipline and very cruel. (He thought),
Previous (to now), I have worked for the good of only those living beings. Not only have
the living beings of the transmigratory world not become less in number, they have also
become like this, unruly and difficult to discipline. Therefore, at present, I am unable to do
good to even one living being. I shall break my previous vow. As soon as he had thought
this, through the force of his breaking his previous vow, his head broke into a thousand
pieces. Then Amitabha and the other Buddhas of the ten directions arrived. They bestowed
the following words: Son of (good) family, it is not good that you have abandoned your
thought (=vow) and the arousing of the thought (of enlightenment) in this way. Now rouse
that thought extensively from the (very) beginning. (Avalokitesvaras) mind was
overcome by the thought, Since I was unable to fulfil (my) previous vow, how can I fulfil
one extensively (now)? With eleven blessings, Amitabha made the one thousand pieces
into which the head of the Holy One had broken into eleven heads. (Avalokitesvaras) love
(of working) for the good of living beings was much greater than that of other Buddhas and
Bodhisattvas.
In the twenty-fourth chapter of the White Lotus of the True Religion (s../-
,../ t-t cu t.- .rt)240 (it is said):
:/. o/... o. /.... /.. .. /. o./. /..
+//,-
s / ,. /-/, ...,./.. /.. . ./. ./.. /. o./.
/.. /. ,. +.//.. /. /- / o.../ ./. ./,
/., /., t :/; t..,./.. /.. . ./. ./.. /. o./.
/.. /. ,. +.//.. /. /- / o./. ./.
./, /., /., : -. /., /., /. o./. /..
/. ,. +.//.. ./. ./, /. /- / t..../ o.../
t,.//.../ -. /. /- / u.. s./ -. /. /-
/ o/- -. /. /- / t. -. /. /- / ,./.
-. /. /- / ,// : -. /. /- / /.. s. /. ./.
./, : /., /., ./ . ./. / c/. /, /. ./. ./,
/. /- / c/. r,
Although the residence and the promise of a series of reincarnations as given in the
explanation as to where and by what ., he would work for the good of living beings
are difficult (to ascertain?), (nevertheless), with regard to the identity and fame of the
residence, (that is to say), with regard to the great castle which was built by the blessings of
all the Buddhas of the three times and is known in the Sanskrit language of the south as
Potala, in Tibetan as Gru-DZin - , (meaning) c. and / (meaning) tz
In /. +-,/,/., ./- t:.z,t t ,z./ it is said:
o/... o. /. ,./ / . t/ /. .... / /. //, ,.
+.//.. t ... ./ -, -/ -/ -,/ / .
-.// ..:: . .. /. /. / ,.. ..
Also, in the Basket containing the relics of all the Victors (c,/o :u-c.
r, t//s./ c, z:,:: which is a section (of the scriptures) containing two
different translations of the one hundred and eight names of the holy Avalokitesvara,
(it is said):
:/. .... / /. //... ,. /. //, +.//.. /. ,./ / t/
.. ./ .. /, //.. t :c; u. ...// / , / /. ./.
.-, .. /,/ /... //. /. ,. ,/.. /. / /. :-/. ..
, . / -// / /.... /.. -// / /.... / /.. / ,.
, ,// ,./. . ,.. / ,..,. /.- .
/.- /.. ,. /. .,. /. o/... o. -.. ,.. / /- ..
,.. / /- ./,,.. /- .... / -. . .--/./.. ..
/- o., //.. /- /. / /. ,./.. ./, /.-
In the Spell of the Lions Roar of Avalokitesvara +.//.. -/.
./),243 (it is said):
:/. ,/. / /. o/... o. /. //, +.//.. t/.. /. ,./ /
. t/ t /. ,.. ,/. / , / /. ./. ... ./
,.. /, ,./ .-.//. .../ /.. .,,. // .... ./ /,/
/.//, ... ./ .. /, //..
In the ./ called The extensive and complete realisation of the mind of the holy
Bodhisattva, the god Avalokitesvara, thousand-armed and thousand-eyed, the unrivalled
Great Compassionate One,244(it is said):
t /. -./ .. ., /. ,.. ,/. / /. //, ,. +.//..
/. , / . t/ /. o/... s/,-. . .// /. /.//,
... ./ .. ,.. .../ /., .. ./ ,.. /. . //,
And in the Subtle rites of the Bodhisattva, the holy Avalokitesvara, thousand-armed
and thousand-eyed, (it is said):
o . t/ /. .... / /. o./. /. //, ,. +.//..
/. o/... s/,-. /. ./ ,. ... ./ ,.. /, :/.
o/... . ,.. //. :/. . . ... ./ -, .
... ..//. ,.. /, [P. 26b:] t.. ., // .. /, /. /.,
/. ... ,.. .-//.- / ,/, /. ,/ .. /., .. /- +
/ -. /. o/... o. ... / //.
In the One hundred and eight names of the holy Tara, (it is said):
:/. /.././ . /../, . t/
t ... ./ -, /,
+. /../.. /, -, ..
, ../ /.. /.. / /..
+-. /. ,. . / -, ..
, -/ - /..
t ///.. // ..
r/ /. /,. / -, /. / //..
t / -, ../. /.
:/. .. / /. /.--, / /..
+. /. , ., /, /. / . /.. /..
:/. ./.,/ . ../ . .//. ./ ,..
c., / ..,./ ../
+. ,./. . ,,
s,. /.. / // ...
o/. ,., / o./.
:/. ,. / /. . ,. /. //./
:/. //, : . /. ,....
+. /.. ... / /.,:
r/, /.. ,.-./, :c
In the tenth chapter of the Hundred Thousand Sayings of the King (it is said):
:/. ,/. ... /. ,./ / . t/ ///.. ./ ,.. /,
/- // , / /. ./. ./ ,/. /.. ,./ /, /../ //.//
,/ / .-./. . /./.-. ./ .. ,,. / //.. ./
,.- /.-.. ,../ -,/ / ,.// -/.//:: /.:
.,./:. /.: -t,-tz. . -t,-tz. cu.t :/. ./
/.////, .. /.. ///.. ./ -, /. , /// / /. , .../,
/.. . -, -/ . /., /., /.. /.. + -. //. / /..
,. /.. /.. ,. ,.. ./... /. . ,.. ,/...
/. -. o /. ,./ / / -. /. ,/. / /. //, ,. +.//..
, ::; /.. / -, ,.. /, / /.. /./ t / /. . /.
,// ./ /. ,.. /. /. . . /. ,.. . /.
/. .. t /.././ /. /.// -::,/., /. -. -,/...
/- . /.././ // t / /. . /.. , /.,/ t / /..
, / .// /. / .. -.. / ,.. ,/ /. .. .. -.. /
/.. /. /. .. -.. / ./. ,.-, . /. /./ .. -.. /
,,/. .-/ :/. /. . . -.. / ,.. .-./. -/
:/. // -.. / ,.. /./.. .. :/. ./, / -.. /
,.. ,,/. :u-:u/ = .-/ :/. / ,,. -t:/ -..
/ ,/. /. .. ,,. cu.tz:: -.. / /.. . /. /. ,,.
-.. / ... :/., . ... ./ . . ./ ttu,..:: / ,./
. ..... /, -// /.// -.. / ,.. -./ s-. / /. /.// ,/..
/ ., /,/ ., . ../, .... ./ -, /../. / .. .
..... /, -, /./. / //.. t.. / /.. //,.. /
,.. /, /../ /. ,////. .. o- - ,.-. /.- -.. / -./..
/.. ,,. ././ :/ .// . ,. -, ... -. -. t /.
-../. / / /.. / . /. /../, . /.././ . ...
./ /. , / /. . /. - . /. /. - / /.. ,.,.. , ,.
, ,// ,./. . ,.. / ,. .,. /.-
. /.- .// ,.,. /.. , .// /. /.. ,/.//, /., ,.
o / ,. /-/, +.//..
According to The Meaning of the Hundred (Teachings of?) KHro-PHu ru
tu. /c, :s .c/t):254
:/.. .// /. /, //.. s/,/,/ ./ .// ./. .. -, .. :/..
.// /. / ., / ../.. ,. . /.. .// /. ,. /-.
:/.,/ ../ ///, /. ,.,/. , ::/; .// /. ... t ..- /. /,
.// .. / /. t./ .. ,.. ./. /. /.. ,./ ,...
//.. s.- ./ .// /.. ./. ./, / //. //-. / ./. /..
., . .. o.... / .,./. /.. .// /. ./ / ./. / //.
//.// ., /. ,/ u., /... /- /. s/,/,/ .// ,,
/- s.- u., -. /. t/ /. s.- .// .. /. c.
c-,. o. :/.,/ /. ,.. / ,. -, /. /. c.
c-,. o. .// .. + /. / ... /. .// /, /,,.
// , / /. ./. :/.. .// /. ,. ,. /. ./.., / ... . /.
-. / /,,.
t .. ./ / ,,/., /. ,./ ,... ./ .../ /. /. /.,
..... /. /. /. c. c-,. o. .,..: / /. .
../, , /. ,... / / . ,. c,, ./ /- /. ..-.
/, // /. ... / /. ,./. ./ /. //.... / /. / /
/ /. / / //:c. -. -. / ... /. .. /. .
/. -,, / ./, -./ +/. /, -. ./. ,, /. .,.
., /. -./ /... s.- . ..../, //... /. /. ./
-// ,.. ... ,,,. :/. /., .. . , :/. ,./
,... .. /, /. .. ./ -, /,/ ,. t.., .. /. ..
./ .. . . ..., /. . /. . /.../, ,,..
+.//.. o., ./,,, / /. . .,.. /- / /.. /. /.// /..,
t / ..- /. . -, /,,, , ./ /. - //., ,. ./
/. ...., /- ,/. /. /.. /. ,/. / /. /, r/. /.
./. ., /- / ..- /. . .., /,,, r/ ,. -, .. //
/., /., /. ,-.. / / -. ../. /. ./. ,, /, /. /.
+.//.. /. /,.- / r, s/,/,/ , ., /. .. ,
.. .// -. ., / /.. ., / . ., / ./ t :s; c-,
.. ,..//, /- ,.,. .// ./.. /.,/ / ,.,. /,/ .
-. . -. .., -. /, -. /. .. /-/,
-. . ,.,. u. . .//. /. /.. ... /,
/,. . u. //.. ., / ,...// t-:, . /.. /. . t,
/. ./.. : u. ,,.. .,/, + /. .- .. /. .. /,
/ :/ /. .- . t / ,. ./ -.. /. /. +.//.. ./
... . . /- , /., /., r/, / /. /.. :/. /.
.- .,/.. o... /. /. / /. // /., /., :/../.
./.... .,.. . ,. /. . /. -/ ,,. /. /.-
/. /. c. c-,. o. t ./. /, ., /- /.- :/.
,./ ,... /.. + ./ .. /- /.. .. /. c. c-,.
o. /.. :/. /. .- .,/.. t, //. ./, . ,. / /. /.
.. + . /, /. . / -,, ... .
/. /- /..
t.,, /- /.. /. -. .. -/ . .-.. ... /. /.
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u. /. .-.-/... /. .. / /. /... /- /..
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u. /./ ,/. /.. . -.... ,. -, .. // /.,
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,/. :/., . o/. -. /.. r. .// /. ,. /. /. / /. /. /.
c. c-,. o. :/. .. ,. ,... :/. ,./ . .
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/.. . // / /. -.. / -, ,.. /, . .,261 .//
. ..//. o /. // /. -../. / / ., /. c.
c-,. t. /-.// o /. // /. o.../ . o./.
:/., // ... . -.. /.- ... t/, /. ,./ ,... /- /.
,/- / . / / /. /., ,.. /- ,, / :-/..., ,.
/.. ,. .,. :/., . :/ ,. /.. -. /.,/ ./ /./,
..././ s, ./ ,. ./ + ..//. ..... . ,....
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.,... / /././ / .... ,/. / tc //.. . /..
-,. :/. -./ /. / . ,.. . /.. u. /. .. /.//,
/. // / /. -. /. . /. /, / ., /. c. c-,.
o. :/. c. c-,. o. .,.. // /. /, . ./... /.
//., /. o.../ . o./. ....//, . ,-.. -.
:-/..., t ./ / /. -. /. ,.. / t../ /. . . /.-.
/-. /. .-,/. / +.//.. r/,:c:
According to the History of the arrival of Buddhasanta and the two secrets s/
c, zo t ,s/o , r, o,t tc,.:c:
+ /. / / /. -. : ,./. ./, , o /. . / /.
-. o//. ,./. ./, /. . . ,// o /. ,./ /.
u/, o. + -,.. /. . / /.- . /. ///., + /. / / /.
-. /. .- : .. /.. / /. + /. . o//.
,., .- .. /// / /.., :/. ....//, / /. u/, o.
/. ,./ /. .. /- /. ,../.../
The gum of Man-Lun and mKHyen-brTSe Lo-TSa-Ba also say (things) similar to the
above and, [p. 30a:] if one gathers their (different) ways of explaining into one thought,
(it appears that) to the south of Magadha, there are the lands of Bo-Da,264etc. To the south
of this, near the sea-coast, there are three large countries, Panimandra265and (two) others.
Near to them is the shrine of Sri Dhanyakataka (dPal-lDan Bras-sPuns). Further to the
south of this, there is the mountain of Potala, where only individual holy ones or ../
(can progress), ordinary persons cannot progress. The borders (of the country) are enclosed
by the sea. In the middle (of the country), there is a mountain whose height is as steep
(and smooth) as a mirror and three , in height. In width, it is five ,). At the
base (of the mountain), the holy Tara (preaches religion) to the ,; and, on the waist,
Bhrikuti preaches religion to the . On the peak, there is a palace, laid out like
a precious city, perfect in all its parts. In the middle of one thousand gates, (there is)
the palace with four comers and four gates on four sides. The colours of the sides are:
in the east, (the colour of) crystal; in the south, (the colour of) blue lapis lazuli; in the west,
(the colour of) ruby;266 bordering on the north, (the colour) green. The floor is yellow,
the ceiling (or roof) blue. Of the three parapets - on which the six syllables, written in
melted silver, stand in relief on a background of lapis lazuli - the first is made of gold, the
second of silver, the third of turquoise. They (the parapets) are decorated with nets and
tassels 267of pearls and many (other) precious things. Inside (the palace), inside (a hall with)
four pillars, there is a lotus-stalk and other holy objects. (That hall is) adorned with many
winged creatures such as birds and bees. Gandharva women and many gods and goddesses
frolic (there) with song and dance. The precious throne is raised on a lotus-stalk. On this
(throne), under many white umbrellas, raised (on top), (sits) the holy Avalokitesvara.
Raised on each (of their respective) smaller lotus-stalks are the Buddhas and Bodhisattvas
of the entourage. Furthermore, the Hearers, Individual Buddhas, kings, gods, ,,
,./. ,// /, great serpents and others sit there in the form of an
immeasurable religious assembly.
* * *
THE 36 REINCARNATIONS OF AVALOKITESVARA IN INDIA268
With regard to the very famous reincarnations (of Avalokitesvara), bom in order to do
good to living beings:
(1) LOKESVARARAJA
Because King Lokesvararaja appeared nine hundred and ninety-one aeons ago
[p. 30b:] there might be an evil doubt269that Lokesvara was, perhaps, bom270(too) early.
(However), with the aim (of acquiring) the original Arya-Avalokitesvara nature,271which is
immeasurable even by (the measure of) being prior to immeasurable aeons, the king
(Lokesvara) had completed the path for the purpose of (acquiring) Buddhahood, but does
not seem to have (actually) found the position of Avalokitesvara. Therefore, Avalokitesvara
the basis of the incarnation272 and the (actual) incarnation (as Lokesvara) are connected
with each other in this king.
In the country called sGra-Can, there was a king called sGra-dByans rNa-sGra, who
was very wealthy. He had five hundred wives but no son. He had a divination interpreted
by a Brahman woman who said that if he were to worship the god of Ri-rGyal, he would
have a son. He did accordingly and the youngest of the queens, called Amala, had a son,
born with the marks (of a Bodhisattva). When shown to a Brahman diviner, he was
pronounced to be very auspicious, (so) he was named Lokesvara. A great celebration of the
birth was held. Different women were appointed to look after him, to play with him,
to suckle him and to carry him on her lap. When the prince reached (the age of) sixteen
years, he became skilled in (the various branches of) learning and the arts. His father built
a palace (for him) and began to elevate him to the throne, but asked him to complete the
offerings (to the gods) before (coming to the throne). (The son) came to offer his worship in
the presence of the Buddha Jnanaprabhakaraketu (Sans-rGyas Ye-Ses od-mDZad Tog).
On the way, he met two women. He offered them flowers and asked them to be his queens.
(They) promised not to obstruct the kings offerings. In the company of the prince, the three
went to the presence of the Buddha. They produced an excellent thought of enlightenment.
After that, on the way back to his own country, the prince asked the two women the names
of their parents and the country (they came from). One of the women said, My country
is Grags-Pa (Fame). My father is King Grags-Pai-Byun-gNas (r-//., bom of
fame). I am Ni-Zla sGron-Ma. The other said, My country is Padma. My father is King
Amala. My name is Nam-mKHai sGron-Ma. After that, the prince sent [p. 31a:] a minister
and one hundred riders, together with precious things, to the father of each of the two
women and welcomed both as his queens. The king the father gave up the kingdom to
the prince. The prince was unhappy and wept. (The king asked), What is (the matter)?
(The prince) said, If I make a request to my father, will he grant it? (The father) said
Whatever you want will be (granted). Therefore do not cry. (The prince) said,
The living beings (of the world) are poor. Through pity for these exhausted ones, bestow
your treasures on me. To give heart to those who are without heart (=courage), give gifts.
The father ordered, Enjoy what you have wished for.
At the four gates of the city, (the prince) built (four) houses of offerings. For three
years, without restraint, he gave to living beings, (living) within (a distance of) one
thousand , to whoever wanted, whatever they wanted. To those who wanted
clothes, (he gave) clothes; to those who wanted food, (he gave) food; to those who wanted
precious things or means of transport, (he gave) accordingly. His fame spread over all
the surface of the earth. A son was born to Queen Ni-Zlai sGron-Ma and was named
od-Zer Tog.
At that time, on the border (of this country), (there was a country called) Bye-Ma Sin-
Druii, whose king, Sin-KHri-Can, had a vicious mind. (He thought that) if he were to seize
the precious jewel, more valuable than all others, which King sGra-dByans rNa-sGra had,
he himself would become very rich and the fame of Prince Lokesvara would be
diminished. Knowing this, he skilfully sent (someone) to beg (for the precious jewel).
In order to accomplish the perfection of giving, the prince gave without limit and sent the
beggar away. After that, the ministers came to know that the wish-fulfilling jewel had been
given away and were overcome with astonishment. Later, after discussing everything, they
decided that the punishment should be that the messengers tongue, the recipients hand
and the givers head should be cut off. The father (considered) this (punishment) to be
wrong but agreed to banish (the wrong-doer) for twenty-five years to a forest, devoid of
human beings, the land of evil spirits, (where) the black hill of the devils (was situated)
and (where) crows and headless demons (lived). He called his son and said, [p. 31b:]
Your gift of the wish-fulfilling jewel was very extravagant. He read out the punishment
to him, saying, Go (away) like this (i.e., as it says here). Then, he said, Now, go away.
The son said, The fathers command will not be broken, but yesterday a daughter was
bom to Nam-mKHai sGron-Ma. I beg you to (allow me to) make offerings for seven
days. His wish was granted. Although the prince explained to the two queens with many
reasons, that they should not come to the fearful land (of exile, with him), he was unable to
dissuade them. They decided that the (hope of) gifts which might fall to our lot (in future,
if we stay at home) is not a hindrance. We cannot bear separation (from the prince). We
shall go wherever the prince goes. They saluted the (queen-)mother for the last time (and
left for exile).
After twenty-five years had gone by, they requested to meet (the queen-mother)
again. (The queen-mother) then sent a horse (for) the prince himself, a horse each for the
two queens and one load of food on the back of an elephant. The father (=the prince) and
the two mothers (=the two queens), these three, rode on horseback. The two children were
seated on the lap of the two queens. The five hundred queens gave garlands of pearls to
each of them. The sixty vassal kings gave gold coins to each of them. The people of the
country gave various types of precious things to each of them.
At the time when the prince took leave of his gracious parents, he uttered the words of
a prayer (saying), May all living beings be (my) father and mother. For seven days, the
people bewailed their lamentations and showed many signs of (their desire to ) meet him.
Going on from there, three poor Brahmans saluted him and the three riders (=the prince and
his two queens) cheerfully bestowed (the three horses to them). After that, the father and
the (two) mothers (=the prince and the two queens), the three, arrived (at a certain place) on
an elephant. When they met a poor man, he asked them for the elephant and they gave
(it to him). Going along (the road), they met five men who said, You, give clothes for five
(men). They gave (accordingly). With the prince leading (the way), the two queens went
along carrying the children. On the way, seven women gave them good-tasting food and
drink. The gods of the heaven of thirty-three (gods)273appeared in a (magical) good city and
did worship (to them). There was a large river, near the Hill of the Devils. [P. 32a:] Saying,
I see some misfortunes (ahead), he went upstream and downstream and left (the area).
After that, they came to the forest where there were no human beings and which was
the land of evil spirits. The upper part of the valley was white, the lower part black and the
bare, rocky mountain in the middle was scarlet red. There were tigers in the forest and
various kinds of birds sang (there). It was pleasant (there), with waterfalls and many pools.
Many deer and carnivorous animals roamed (there). The carnivorous animals came to meet
them. The gods and , sent down a rain of precious things.
After that, they meditated on that mountain and met two monks who were one
hundred years old. They spoke. They (the old monks) gave them an idea of where to live
and where to get together their necessities. They prayed that in future they might be reborn
in their entourage. The king himself meditated there on the religion of the Mahayana.
The two queens gathered fruit and fed the father and the two children.
Once when the two (children), brother and sister, were happily playing with the birds
and beasts, a Brahman who had come from the Land of Golden Sands,274asked for the
son and his (the sons) sister as his children. The prince gave them (to him) without any
hesitation. Fearing that (the children) would run away, the Brahman tied them to a tree.
All the living beings of the area threw themselves down on the ground. The two mothers,
(who were not at home at the time), felt (some misgivings) in their minds, but a demoness
blocked the way and they could not get through. Thereafter, when the two queens came
near their house, (they found that) the two (children), brother and sister, were not there and
swooned (with grief). The prince revived them by sprinkling sandal-water on them. He
wept as he told them, fully, the story of the gifts to the Brahman; of the arousing of his
mind, previously, in the presence of the Buddha; and of his promise not to stop his gifts.
The rainfall of the tears of the father and the (two) mothers, the three, became a great lake.
The two queens recovered their consciousness and rejoiced. After seven days, in that lake,
a lotus with one thousand petals was born. On that flower, a thousand Buddhas were
seated. [P. 32b:] Praising them with the Praise of the thousand-armed Cakravarti king,
they (the prince and the queens) prayed to them immeasurably.
After that, the king of the gods and the ,// Srijvala (dPal-Bar), the two, in order
to test the kings mind, appeared as (two) Brahmans and asked for the two queens.
He (the prince) generously gave them up. Taking seven strides at a time, (the Brahmans)
returned them to the king (the princes father). Through the magical power of Indra, the
brother and sister, who had been given to the Brahman (from the Land of the Golden
Sands), had been sold to the king, their grand-father, and had (thus) returned to their
fathers kingdom. The king recognised them as his grandson and grand-daughter, washed
them, took them on his lap and asked them about their affairs in detail.
After that, the father (the prince), being very sad, sent a letter (to the king, his father),
not long after which, Prince Lokesvara, the father and his queen, the mother (of the two
children) returned from the Hill of the Devils. On the way, the king of Bye-Ma-Sin saluted
him, expressed regrets and returned the wish-fulfilling jewel.
After that, the king, the ministers and the people, the three, arranged a special and
unimaginable welcome for him in his own country. He met both his father and his mother.
Taking (each other) by the hand, they rivalled each other in expressions of joy and sorrow.
They gave the treasuries to Lokesvara. They gave much more than the previous gifts.
He received Mandhara, the daughter of King dGa-Bai-Tog, as the queen of Prince
od-Zer-Tog. He (the prince) ascended the throne (as king). As for the daughter, Utpala,
he gave her with immeasurable riches to the son of a Brahman called bDe-Byed, who was
the best of Brahmans. The king meditated on the true nature of reality and achieved
manifest Buddhahood. All living beings who lived in that earthly realm were established
in the fruits (of his Buddhahood).
According to the Meaning of the Hundred Thousand Sayings of the King,
the Buddha od-mDZes Ye-Ses Tog prophesied (as follows):
During the (prevalence of the) teaching (to be taught) by (1) the Buddha Amoghasiddha,275
in the city of Kantakavatl (:su.c), (I shall) act as the woman Ses-Rab-rGyan,
who will appear from heaven. Through the power"of prayer, in the earthly realm called
Candana, [p. 33a:] during the (prevalence of the) teaching (to be taught) by (2) the Buddha
CandanasrT (:st.t/), (I shall be) born as Prince Candravajra and become
a novice-priest. In accordance with the instructions of that Buddha in the earthly realm
called Adorned with Precious Things (ttcu. /c,t), during the (prevalence
of the) teaching (to be taught) by (3) the Buddha Rin-Chen Dam-Pa, in the city of
Padmavatl, (I shall be) born as Prince Las-Nus. In accordance with the instructions of that
Buddha, in the earthly realm called Light Everywhere (r. .), during the
(prevalence of the) teaching (to be taught) by (4) the Buddha od-sTon-Bar-Bai-dBan-Po
Zi-Bar gNas-Pa, in the city of KrTdavatl (:s..c), (I shall be) born as Prince
Byams-Pai sTobs-lDan. At that time, I shall arouse my mind towards that Buddha.
In accordance with the instructions of that Buddha, in the earthly realm called Vaidurya
sNan-Ba, in the city of PHags-rGyal, (I shall be) bom as Prince Rin-Chen. (I shall) rouse
my mind towards the Buddha Bhaishajyaguru Vaidurya od-Kyi-rGyal-Po and receive
the empowerment to heal (others). In the land called Samata (mNam-Pa-Nid) in
the north, in the city called Adorned with Joy (.c o/c,), (I shall be) born as
King Dharmaguru (cur, o/) and seek refuge in all the Buddhas. During the
(prevalence of the) teaching (to be taught) by (5) the Buddha Vipasyin (-t,z,),
in the city of PHags-rGyal, (I shall be) born as Prince rTSed-Jo-Can and become
a novice-monk. In accordance with the instructions of that Buddha, during the (prevalence
of the) teaching (to be taught) by (6) the Buddha Ratnasikhin (.tc/. ,:s.,:c
(I shall be) born as a / and, in order to (learn) the indirect teachings and the direct
teachings,276 in the earthly realm (called) Sahaloka,277 during the (prevalence of the)
teaching (to be taught) by (7) the Buddha Krakucchanda ( ruo:,), in the city
called Mi-Gyur Sra-brTan, (I shall be) bom as Prince Vajrasena (t:.t.) and hear
the t,- and the secret from the Bodhisattva Nor-Bui sGron-Ma.
During the (prevalence of the) teaching (to be taught) by (8) Kanakamuni (,s.:u./),
in the city (called) Srin-TSHo, (situated in) the country (called) Pug-Ron-Can, (I shall be)
born as Prince Dharmasimha (cur, s./c. At that time, the Buddha Kanakamuni
will prophesy the appearance of Avalokitesvara and, by means of the ten syllables278will
work for the good of the world. During the (prevalence of the) teaching (to be taught) by
(9) the Buddha Kasyapa ;.s./ in the city (called) Padmavatl, (I shall be) born as
Prince Byan-Chub THugs-lDan. After that teaching, during the (prevalence of the)
teaching (to be taught) by (10) Sakyamuni [p. 33b:] (I shall be) born as King Sron-bTSan
sGam-Po and the (coming of the) vessels of the Three Jewels and the holy religion will be
like the rising of the sun in Tibet.
After making this prayer, (the Buddha od-mDzes Ye-Ses Tog) disappeared into light.
From this, the additional meaning (can be derived) that there would be no leader more
famous than just Sron-bTSan.
(2) THE BOY SNAN-BA
In the life story of gSal-Ba (its is said):
t., /. ,.. . ,... -. /. , / r,/.. .., /. -.
/ /. ./, .,/ /, /- ./ . / /. / s.../. . .
//.. t. s..//, t . o/- /, //.. o + /. -. ./. t
. /. ,,. /. ,. ..... /, --..//. ..,. -.
/. ,,. t . /, t- /. -./ / /. ,. . .
o/- /, // .//. . /. -. /. .. :/.. -/. /.
/ t /.. ././, /. ,,. :/.,/ /. ,.. / /..,, /.
--.-. ,... // ,. /.. . /.. / /.. - .
,. -. /.., /. --.-. t /... ./. ,. .// /. / /.
o/- /, ,s/o ./ /// . /. ../ o, /. /.
./ / . /. ../ ./. , ../ /. ./ . ../
t./- / /. ,. / /., /., .//,/,
t .. ./ / ,,/., /. -,//.. / ./ . .
/. ,. /. /, /. /.-. /. /, ,s/o
(3) THE BOY GSAL-BA
Once upon a time, in the city of Kapilavastu, there was a Brahman called Sujata
(t.,r,. who was learned in all Brahmanical learning. He has a wife called Manohara
(or Manorama, :. / She had a son who, from an early age, had a clear mind and
could do the deeds of a grown-up person. So the mother said, Right from (the time of his)
birth, this (boy) has done the deeds of a grown-up person and is clear-minded. It is certain
that he will be a virtuous person. Even his name is matched by his character. All learning
should be taught to him.
Having said (this), the father and mother (both) taught him and he learned without
difficulty. When he reached the age of seven, (he became) learned in (various branches of)
learning [p. 34a:] and was a source of wonder to all people. At that time, all persons
learned in Brahmanical learning assembled in Kapilavastu and were unable to argue
(with him) in (Brahmanical) learning. Once, in the morning, he came to a lake in the south
side of Kapilavastu, which was called mTSHo-Mo Nan-Pa lDin (the lake where ducks
swim), where all people joyfully sang and played. There were also many hundreds of
children who had come there. Seeing him, they came towards gSal-Ba and joyfully spoke
many words of love. In reply, gSal-Ba exchanged many additional stories (with them) and,
in particular, said,
o /.... / //.. t - ///..
t - ,, /... // / /. //, .
t ,. /. ,. -, /.... / //..
, ../ /.. /.. .-...
The children said, This city of Kapilavastu is a land of precious things. Whatever you
need, you will find in this very place. We shall look for the holy (one) together with you
and shall do as you do. gSal-Ba said, Well then, go to wherever you parents live and ask
them where is there a solitary place (=hermitage) and friends and a good ,... Looking at
gSal-Ba, they were not able to go against his word279 and, although (asked to) disperse,
they did not do so.280From a southerly direction, nine ducks led by one duck appeared in
rows and alighted on the lake. The chief duck, who had come first and was a reincarnation
of the Brahman Jigs-Med (Fearless), was in the middle and his eight attendants were in
eight places on four sides. Seeing the Brahman boy, gSal-Ba, they made many pleasant
cries. They said,
:/ , / r,/.. .., /../,
:/ /, / r,/.. /. ,/... /.- ,
c//. / ,. , /, / ,/.
+. / ,. . ,,... /, /. /, /. , .// /. ,/
The Brahman boy, gSal-Ba said,
:/. , / r,/.. /., /../, /
[p. 34b:] :/ /, /. ,. ,/... /.- ,
t / t - ,,... /-. .// /. ,/
t /., ,. .// -. / ,./ ,... . /. /. /.-,. / /..
The duck said,
o ... //. / /.-. ,,..
t / ,. ,/ ..../, ///.. ./ //..
o/ /. //. /. /. //. ./.. ../ .-
:. ..... /, -, /.... / //..
u.. ./.. .. / ,/. .// /. /. ,. -.
r. /.. -. /.. /- /. ./- / c..
r. . /. -./ / ... / ,. /,. /.././ //
t ,/... ..//.. /, -,.. .
r. . ../ /... /- -./ ../.
u.. ./.. /.. ..// . . ./, ,.
. /. / t .// .// ,. /. ./ ,
c /.. /.... / /. ./ /- /..
:/.. /.. /, -./
r/.. /. ./.. o/- o/c :,.. /..
t / ,. / / . /- /- ,. .// /. /.. /- ../
s / ,. /-/, ,/.-.../, ,./- /. ./
u. ./ . ,. ,./ ,... ,... ...
t / /... - t.. /. /.. /.... /..
u. ,. ./. :/. /. ... .// /. ,..
c//. /.. ../ c / ,/.
He (gSal-Ba) told his parents what he had heard. The mother, Manohara, believed
him (and said),
, ,. .-/ / ,.. // :,. o./.
u. /. /. o/- o/,s/
o ,. /.. ../ / ,. . .
:. .. ..,/ . .//,.. ./
:. ,./ /. //, . ,/. ..
:/. . / /. o.../ ./, . .,.//, /.,/ ,. ..
c.., /. /.. / ./.. /..
:/. . / /. .. ./, /.
r/.. /. ,/ /. ./. ..
o /. -. / /.. /.... / .,
:/.. /. - /... / /... o/- :,..
r/- /.. / /... o/-
r/, //. ..../
. /. , / r,/..
c., / /... o/-
s..... ,. // .. . ,... ./ ,.
o. ... .//. ,.. ./ ,.
o ,s/o , :; ,.
t / ,. ... , /. ... ../. /. ,.
r/... -, /,,. -. .
t /. /.. /. , /. /. /.///-. / ,. -
So, having (obtained) the permission of his father as well, he came, in the company of
his parents, to the dense forests of the hermitage in the south. He saw the exalted Brahman
Blo-Gros Jigs-Med in front of eight exalted Brahmans of clear intelligence, examining and
teaching the unadulterated and unpolluted religion (to them). There, sitting between his
father and mother, he (gSal-Ba) joined the ten fingers of his palms on his head and recited
holy words in a sweet voice. Taking the ,.. foot on his head, he saluted him and, in
accordance with religious practice, went round him three times, sat down in front of him
and spoke many words such as these, in verses:
t,/ / /. ./. /, ./.,.
t , . /... // -.
:. /.. /.. . .// /. -, /. /. /.. t /..
,.. /.,/ ,. -,
: ,, / ,. .-.. -, ..
From the mouth of the ,.. (came) many words such as (the following), charged with
hidden meaning:
:. ,s/o //. / o/-
t ,. / ,. /.. -. -, ,...
t /. -/. /. .. . .//.
u.. ../ .//,. .
r/.... /. /.. / /. -, /.
+/., // ../ ,. .// ,. /..
r/... /. .. .. / ... -, /.
:. .// .. /. ..-. / // /. . ../ :s:
To the parents, (the ,.. said,
+//.,/ ,. . /..//.. ,. . ..//. /.,
s. . / ,. /.. /. ,.,././ /., ,.
t. ... // ,. //.
t /. /.. ,. /,
o. . ,. // /. /. , / r,/..
:/ -, ... ,.
In reply, the parents had much to say. The boy^gSal-Ba, built a meditational house,
not a big one, and [p. 35b:] destroyed his worldly doubts. He became a no vice-monk in the
presence of the ,.. Blo-Gros Jigs-Med. Once when he was performing the ./
single-mindedly, a devil changed himself into the ,.. and (caused) many hindrances, but
he (gSal-Ba) was not afraid282and for fifty-five years persisted in his ./
(4) PRINCE ASANGA
Once upon a time, in the land of Kausambi, there was a king called RasmisrI
(.z..t/ who had a queen called Bhagavatl (.t.,/t). They had two sons
called Rajyapala (c,/s.r,/) and Asanga cu,t.. Now, this Rajyapala
was a man of overbearing mind, who delighted in wealth and pleasure. Towards
(the people of) his kingdom, he was selfish and very haughty. Ma-CHags-Pa (=Asanga,
cu,t.. was peaceful, disciplined, contented and soft-spoken. He himself taught
religion to children in the manner of a teacher. He worshipped the Three Jewels and his
parents. Countless people in Kausambi honoured him.
Once King RasmisrI went out to hunt animals. In a dense forest, there was a monk,
dressed in three pieces of religious cloth,283praying. The king and his entourage got down
from their horses and saluted him. (The king) requested him to come and have his midday
meal in his palace, the next day. From the mouth of the monk, it was said, You have
obtained a human body which is difficult to obtain. Among them, you have been bom in a
royal family such as this. Therefore, by hunting birds and animals, you are doing something
useless. In particular, the living beings who live on this mountain-rock are under my
protection. Since you have killed them, I am deprived (of them). I shall not have the good
fortune of coming to have a midday-meal (with you). (The king) understood that this
(man) knew my name (and yet), without regard to respect,284 he gave advice (to me).
Therefore, he must be a Holy One. He confessed his sins and (promised) to restrain his
mind from then on. He (the king) begged (the monk) to come tomorrow, no matter how.
From the mouth of the Holy Asanga, who had taken on the form of a monk, it was
said, Well now, you have to give me your son Asanga. The king [p. 36a:] begged
that, since the son might (one day) possess the kingdom, he (the monk) should not say
so (i.e., he should not ask for the son). Whatever else he might say, would be done. (The
monk) spoke fully about how (the son would be) the son who will preserve my kingdom
for many generations. The king also promised to do so and returned to the palace.
Rajyapala said, Lord of men, what flesh (have you brought)? The king said,
t... . t /.. ///.. -, -/
:/., . . -, //. . -/.
:., t /. ... /. -./
t.,. / /. , . , ./ ,. . .,
Rajyapala smiled and said,
r/. /. /. / -. ... /. ,.. / /.
r/ .. ., ,.,/.
He begged that he (Rajyapala) should take up the exalted position (of king).
After that, the king explained that since it was not possible for Asanga to possess
the kingdom, he (Asanga) should become a no vice-monk and be the resident Bodhisattva
(attached to) Rajyapala.285 Rajyapala was very happy and went to where his younger
brother was.
Then (he saw) Asanga surrounded by two thousand children, preaching religion in the
guise of playing (with them). This is what he heard:
t .--. //.. / -, /.
s.- / /.. . . /.- /,,/,
t . ./ ,/ /., /. //.. /. /. /. . /..
:/. /,. / . . .. .... ..././
o //.. ,. . //. /.. //..
+ ,.. ,. . ,., .. . ..././ //
r/. ,. . /. ... / . // ,.
r/. ,. .. . -. /.. /,.. ,. /... /. ,.
:/. ,.,/. //. /.. .// /.. ,.
(Rajyapala) heard such sweet-sounding words as these, composed (on the theme) of
impermanence, and saluted the feet of his younger brother. He (Rajyapala) said,
:/. ,.,. //. //. //.. ,. /.
t //. -:.t.- , /-.
After that, the two brothers came (back) to the house of their parents.
King RasmisrI thought that if he were to tell (Prince) Asanga the story of the
(anticipated) coming of the Holy One, after this evening itself had gone by, [p. 36b:]
it might be possible that he (the Holy One) would not come. He (the king) placed the skin
of an animal in front of him (Prince Asanga) and sat down. His son, Asanga, said,
t.,,, /. /.. ..... /-. /.. /.,,/. ...
r./. ,. /// ,. ,. //. -/
t /. ,.. ./. / /.- /.,
The father said many words such as If I did not know whether they were or were not
my parents, there would be no shame in killing them. Asanga removed (his fathers)
(spiritual) torpor and drowsiness286and continued to pray to the Three Jewels.
After that, the next morning, the Holy One came into the palace. Prince Asanga
touched his feet with his head. With full honours, he prepared a seat for him and begged
him to sit down. (The Holy One) accepted with pleasure. From the mouth of the monk,
it was said,
t.. / . / -./ ..// /. ,./. .../ // .
t.. / . .. -, /.- /.. /. ./ // . /..
I shall remove your fetters. Go to the forest. The king the father and (the queen) the
mother, together with their children, faithfully went round him with ritual purity. The Holy
One, since they had prayed for the fulfilment of the accumulation (of their merit), blessed
them (that they should obtain) enlightenment.
Then Prince Asanga placed his palms together in front of his parents and, giving many
reasons, begged to be allowed to go to the dense forest, because, even if he were separated
for a short while, it would not be a permanent separation. The parents said, Son, if you
follow the Holy One, is it certain that in future we two will be your parents and you our
son? From the mouth of the son, it was said (to the Holy One),
u/, o. -, ,. /. ,.././
+ /. .. / /.. /.... /.. /. /...
o /. ./ / /. /. / .
t. /- ./ / /.. -.. /, /. /,.... / oc,
, //. t-t
s V
o. r.,s. o- / ://z
t. -, -/. o/,. /. ///./ .
o. /. ./z t,c, / ru.
t. -. /. /- /. ./ / /. ., -.
+ / -. -, /. /- /. /, +,
/. //., . o u/, o.
[P. 37a:] The Holy One, too, spoke verses saying that it would be as (he had asked
for). The parents said, Son, if, together with one of matchless higher knowledge, you look
on this world288as misery,289you may (acquire) a mind to work for the good of the world.
Therefore, go to wherever the Holy One may be.
After that, the king the father saluted the Holy One with joined palms and said,
In order to complete the accumulation (of the merit) of all living beings ,and ourselves,
the father and mother, we offer Asanga, who is like our heart, to the Holy One. May he
lovingly accept (our offering). I pray that he forgive my previous sin of killing many
animals. Now, even if they attack me, I shall regard them as my father and mother and will
not kill them.
Very joyfully he (the king) made his entreaty. Instantly Prince Asanga, too, was
drawn by the force of the magic of Asanga, the Holy One, and disappeared from the royal
palace.
Then, (Prince) Asanga, his father and he, the son, arrived at a large, dense forest.
Giving a hut made of leaves to Prince Asanga, he (Asanga, the Holy One) blessed him,
saying,
/ /// /. ,. // . ./.
+. ,. .// /. +, ..-/
He then taught him innumerable teachings on profound emptiness.
In this way, the prince abandoned torpor-and-drowsiness and sloth for thirty-nine
years and, without any break, made great efforts for the good of the world. On the (last)
day of the thirty-ninth year, the ,.. Asanga arrived and prophesied what would happen in
future. He comforted290and praised him.
Then the prince [p. 37b:] departed (for Sukhavati) after fixing his migration to
Sukhavati (in the following manner):
[P. 37a:] :/.,/ /. ,.. / /. ./ / /. :/.. :.../
+. /. //, .. / /. t/-./.
c-. ,./. ./ /
t /// , s.//.
:/. ,.. .// /., /. .,//. /- -.
+ -./ ,//. t /// ./ --..//,
t ,. ,. . / / /. ./.
[P. 37b:] (5) PRINCE ANANDA291
In the country of Vaisall, there was a king (called) dGa-Rab CHen-Po,292who had
a queen called dGa-Byed-Ma.293 They had two sons called NandasrT (or NandanasrI)
(i.co.t/)294 and Ananda (r.:. .c King dGa-Rab was a patron of both
Buddhist and non-Buddhist teachers. On the east and west (side) of the kings palace,
the Buddhists sat on the east and the non-Buddhists on the west. Prince NandasrT
(or NandanasrI) was placed on the east side of the palace and was appointed to honour the
Buddhists. The younger one, Ananda was placed on the west side of the palace and was
appointed to honour the non-Buddhists. Prince295 Ananda, in order not to go against the
word of his parents, did honour to the non-Buddhists in a perfect way. (Once), he did not
salute them and stopped speaking (to them). The non-Buddhists, coming to know of this,
wanted to find out (the true state of affairs).296Knowing him to be a reincarnation of a
Buddhist god (and) being unable to do harm to the son (of the king), they came to the
presence of the king. They said to the king, Lord, this son (of yours), Ananda, has not
been reverential towards us. Let him go to another country. (The king) sent (men) to look
for Ananda but they could not find him. The king himself came to the palace where the
Buddhists were and saw Prince Ananda saluting the Buddhist novice-monks. Ananda
spoke many verses on the need to understand the means of training ones mind.
The king saluted the non-Buddhist teachers and praised them. He (the king) saluted
(even) a butchers son. The elder son, NandasrT (or NandanasrI), who saw this, thought
of changing over to the service of the non-Buddhists. (The king) spoke to NandasrT
(or NandanasrI) about continuing297 (as before). Therefore, (said the king), I shall not
bow to the monk, the Bodhisattva Rasmigarbha ( .z. /t whose body is adorned
with many hundreds of qualities and who is seated surrounded by an entourage of
hundreds of groups of Arhats. (I shall) observe the avowed practices of the heretics,
untouchables, dogs, pigs [p. 38a:] and cattle. (I shall) kill my very kind parents and enjoy
their flesh and blood. (I shall) be attached only to the attachments of this life. Not for a
moment (shall I) enter the path of salvation. (I shall) go there where there is a pit of fire and
swamps of impurities.
Thus he spoke praising Rasmigarbha.298The ,.. Rasmigarbha arrived in a moment
and preached many hidden truths and prophesied the wisdom that the future would be
good.
When Prince Ananda was seven years of age, the teachings practised by the non-
Buddhist heretics declined and they were expelled from the kings palace. The high rank of
the Buddhist Sangha was praised. The entourage of the kings palace prospered. One
called Brahmavidya o-z. t,o,..), who was matchless in her knowledge of
outer and inner (learning) and was an incarnation of Bhrikuti, was invited to the palace.
(The king) looked after the kingdom in accordance with religion.
(6) KING DEVAJATA
In the country of Varanasi, to one called King Punyavardhana (/s.- tu./),
who had taken Queen Devadatta tu o, ) to wife, two sons, Devajata (tur,.)
and Devadatta (tuo,) were bom. The country prospered.
One called King Vishnu ru,/ :., the Black One was, generally speaking, very
envious and, in particular, had a deep hatred towards King Punyavardhana. (Once) he was
at the gate of his palace. A beggar-woman from Varanasi went up to him to ask for food.
The king asked, Where do you come from? The beggar-woman replied, I come from
Varanasi. The king said, Am I not known as Vishnu the Black One? Since you say that
the King of Varanasi, Punyavardhana, makes large offerings to all, why do you not want
(to go) there? Why do you come here? The beggar-woman replied, King Punyavardhana
makes large gifts. While giving (some) to me, King Punyavardhana, his princes, ministers
and subjects, did not say those words (the Black One) about you. [P. 38b:] The king
asked, But what did they say? (The beggar-woman replied), I have not heard (anything)
directly from the king (but), once, when I was in the middle of the city, his son, Devajata,
came with well-tasting food and gave it to me and to many other beggars. As a lesson,
he said (to us), O you (beggars), Varanasi has many leading men, but few merits.
In comparison with king Vishnu, even the king, the princes and the ministers are not
heroes. They will remain with a lowly attachment to their kingdom alone. King Vishnu
is a hero in the great enjoyment of his wealth, and is able to give (alms). If he is not
great (in giving alms), who can ask (for alms)? If you go (to him), he will indeed act
unstintingly (towards you).
Vishnu the Black One had not smiled even once in all his life. Now he smiled
(and asked), Is it true that the prince said these words? The beggar-woman said,
O king, if the prince had not said this, my stomach would not have been empty there
(and I would not have come here). The old woman then described the difficulties she
had undergone to come here. The king said, What he has said is right. What I meant to say
has been said by him. The two of them, father and son, are ./- They proclaim
their own faults even if they have none. Without being asked (to do so), they speak of
the great faults of others as virtues. Although their previous words and thoughts may have
been somewhat incorrect, it is less so now. I shall go to their palace and speak joyfully.
Beggar-woman, it is good that where others have spoken in a devious way, you have
spoken in a straightforward way. So saying, he gave her food and clothes.
After that, Vishnu came to the presence of Devapala (tur,/ = Devajata, tu
r,. He thought it would be inappropriate to show his arrogance openly, so he came
down from his escort of five thousand horses and arrived at the kings door. He said many
pleasant things and offered many thousands of ounces of gold. He did much (by way of)
asking questions and giving answers, destroying his arrogance and honouring (his hosts).
To the younger brother (Devadatta), [p. 39a:] Vishnu promised to give his daughter.
Devajata came to the presence of his father (and said), O lord of men, one called Vishnu
the Black One, who is governed by faith and kindness which are difficult to master, says
that he will give his daughter to my younger brother. We should agree (to the proposal).
Because of this, he personally requested that one thousand horses with white trappings and,
similarly, (one thousand) horses of each of four other colours and an escort of five thousand
horsemen be sent to this king (Vishnu), to meet his daughter (and to bring her to her
husband). The father granted (the request). The queen (Devadatta) came and gave much
advice to the younger brother. He (Prince Devajata?) thought of coming to the presence of
the Arhat Karunamegha (:u.,:. t) (who lived) in the dense deer-forest of
Rishipattana. He asked his father and permission was granted. He (Prince Devajata?) came
to the place where the holy Arhat Karunamegha was. The holy Karunamegha saw him
and uttered words of joy:
c., /. . / . ..
:/. /, ,s/o ,/. //, ./
r,/, /. .. / -, /..
:/ ./. /-. /. /. / /-.
:. /.. -. / ... /. ,.
. ,./- ./ ,/.-.../,
Having bestowed (these words on Devadatta), he (Karunamegha) initiated him (into
the priesthood).
The son (then) returned to the palace. The father and others were amazed. He (the
son) made prophecies about the future.
(7) RATNADASA trococo+s
In the country of Vidarbha in the south, King dPal-lDan (s- and his queen dPal-
lDan-Ma (s- (had) a daughter (called) Samantabhadra ;r.:. /z/ Disguised
as a servant-woman and (looking) like one who had been banished to the frontier, in the
company of two servant-women, she went to the town of bDe-lDan. She met the king of
that (town) called bDe-sPyod.299 He asked about her virtues. She explained that she had
such virtues as (making) a handful of rice enough to feed one hundred men and one branch
of leaves enough (to make) clothes with. She said,
:/. :/.. :.../ . /. /. ./- t ../ ./.,.
:/.,/ /. //., / /. :/.. :.../
, ./. . /.////..
:/. :/.. :.../ /.. /. . //. -.
+ ,./ ./ .// ../ ./.,. /. o.../
+. ./. .,,. /., .// /. -.. / ,/.
[p. 39b:] r// /. /- -.
s. t /. ./.,. /. t/-
+ ,./ ./. . .// /. -.. / /.//
r// /. / -.
s. t /. ./.,. /. s/,/
+ ,./ ./. /.. /., .// /. -.. / ...
r// /. /- -.
s. t /. ./.,. /. :/.. :.../
+ ,.//, ,./ ./ /.// ,. / /, /.////. ../300
r// /. /- -.
Having said this, she was accepted as the kings wife. After nine months, when she
was about to give birth to a son, with all (auspicious) signs, the two servant-women sent to
look for the father and a midwife. (They) gave a narcotic drink to the queen and, when the
son was born, they hid him under the threshold (of the house). In his place, (they) placed
the dead body of a puppy on the queens lap. When the king arrived and the queen was
unable to give an explanation, the king was deceived301and made the two servant-women
his queens.
Then, for the sake of the Jewel of the doctrine in the future, Ratnadasa (brought about
the following): When the king had gone (to bed) for the night, he (the king) pulled out a
piece of clothing from under the threshold and said that it (the threshold) should be
examined. The servant-women who had been raised to (the position o f ) queens, took (the
child) out of the lower threshold and hid him in the upper threshold (=attic?). In this way,
they hid him under the table or in the stable but each place was examined in turn. (Finally),
they hid him in the garden. There, the green shoots, the golden top and the other signs
mentioned above, developed fully. A herdsman saw him and reported (the matter) to the
king but, in the meantime, an ewe ate the green shoots. (On hearing the herdsmans report),
the king became suspicious and questioned Samantabhadra again. She said,
r. .// ... . ,.///, .// /. ,... /. /.
t .. , / /././, . ,.,,, /. /.. /
:/.,/ /. //., / /. :/.. :.../ ./ t /. . /./. ../. /. /
/ /.. /
The king said, But where has he gone? She said, There where I did not look for
him. Are you telling lies? I am not telling (lies), she said.
Not long after that, the ewe gave birth to a lamb with a golden top and the other marks
mentioned above. The herdsman was speechless. The lamb said to the herdsman, You
go to sleep and until the sequel arises (in your dream), do not get up. As a sequel, (the
herdsman dreamt) that a palace had been built and woke up. [P. 40a:] (He saw that) a
palace, with all its distinguishing marks, had been built in a moment. When the herdsman
asked (how this had been done), (the lamb) taught him how all phenomena were untrue
and that he should love even sheep, since there were no living beings who were not the
parents of the herdsman.
Arriving, in his beggars clothes, in the kings domain, he (the herdsman) knocked on
the palace door. He met the king and told him the story in an exaggerated way. The king
asked, Is that (really) Samantabhadras son or are the green shoots of the garden your
reincarnation? and asked him to come inside. (The herdsman said),
t. r, / /- /. . / ,. ,/.
t , //. / ./ t /.. /..
:/. ... .// /. //. /.
t / t , .. /. .// /.-. -.
So saying, he disappeared.
Again, the little herdsman, from his magical palace, sent (men) to invite the king and
the queen, together with the ministers and subjects. He did honour to them (and said) to the
king the father,
o ,. /,
t / /., /., //... /, .. .
:/ /. .. /. ... /. .
u. .// /. /. /. /... /,,.
t .-,/. /., /., //. s-//.
:/. .. /. / .../ ,/. -, -,..-. /. ,/
:/. //, ./, .//./ /.
o. ,-,/. /.. //. /, .,
- t .-,/. . //. s-//.
r/... ./. ././ ..
t. .// . /. .... / /
t / . .. .... /. ./ -., / ...
o. .// ///. t. ., ..
s./ ,. /, ,
t .-,/. . //. s-//.
O king, this Samantabhadra is the princess (=daughter) of the great king dPal-lDan.
s/. /. ,. / /.... .,/.. -/
s/. /. /./,. / /.... /.. ./.
Will you, O king, also follow this one who has been cheated by false friends?
The king said, It has been said that Samantabhadras son will be born with a golden
;upper body, a waist of (the colour of) shell and a lower body of turquoise. He will have
shell-teeth, teeth evenly arranged.302He will be one who has the best royal marks and will
be born through the power of the (Three) Jewels. Are you that one?
Then the prince showed (the king) his upper body like refined gold, his waist like pure
white shell, [p. 40b:] his lower body with the colour of turquoise. He smiled and showed
his full (set of) forty teeth, white as shell, like the marks and signs of a Buddha. In verse,
he said,
o ,. /,
:/. ,/. ./.. s-//. ../ ./.,.303 /. o.../
r/ /. /. / /. o...//., t //. -.
t.. /. .,,. , / -, /., //. ,/.
:/. ,/. ./.. s-//. ../ ./.,. /. //, t/-
r/ /. /. / /. ./. t/-/.,
t.. /. /. / -, . //. /
:/. ,/. ./.. s-//. ../ ./.,. /. s/,/
o... /. /.. .,304..//.. /, . ,..
:/. /.. , / -, /., / /. /. / ...
/, //... /, /. :/.. :.../
:/. ///./ s-//. /.././ .-
: - t. /. .., ... /
o /. / -. t - .... ,.
o / ,. ... .-. /. -. ,. ../. /.. ../
t / ,. . ./ ., -. ,. /. .. -. :
The king, as an act of repentance, narrated the history of the previous events. He
expelled the two demons who were his former servant-women.
At the time when he was preaching religion to Queen Samantabhadra and the king
and teaching them - the father, the mother and the son - that they should seek refuge
in the Three Jewels, the holy Suryaprabha ( . (told them) how the three worlds
were all empty, how all existents were without self and how all life was suffering.
He prophesied, saying, Since a bad partner is the devils daughter and there is no (good)
partner in this region, send (your) son to take the sky-wanderer Secret Knowledge
c./, ,s/o :.s. (as a partner) in the country called O-rGyan. The son, too,
could not see any woman free of faults in this country. Although the parents wanted
a good family, nevertheless, since there was a possibility of being cheated by a good
family, when he (the son) definitely asked his parents for permission to go to O-rGyan,
he was allowed to do so. Nevertheless, as a prior condition,306 his mother expressed a
desire that he should go to the country of Vidarbha. Accordingly, he came to Vidarbha
with news from his mother and had many talks with his grandfather. He was invited to
his grandfathers magical palace.
After that, they came back together to bDe-lDan. The mother, Samantabhadra and
[p. 41a:] the grandfather told (each other) about their separate lives in many verses
composed by themselves. The king of Vidarbha (then) went back to his own country.
On an excellent magical horse of twelve years, riding continuously for twelve days,
Ratnadasa arrived in the country of O-rGyan. Systematically, he made enquiries and
performed austerities. On a black hill (there was) a temple. Ten million, one hundred
thousand sky-wanderers (used to assemble) in that temple - ten million, one hundred
thousand (of them) in ones and twos. On top of that big -./ (in the temple), he got
together many things to be offered, such as the five kinds of flesh and the five kinds of
elixir. When he was making the circle of offerings,307a female teacher of rites said, This
evening, child, what things have you got to offer? Now that this (offering) is here, there is
nothing (more) to be done. But what do you want? He said, I want the sky-wanderer
Secret Knowledge. It has been prophesied that the sky-wanderer will come here from
beyond (the distance o f ) five hundred ,
t /.. ,./-.. ,. ... /././.
o. t /.. ./ . / /. ,. / /. ./.
:/../. t ../ /. .,/ /, ,.
Thus he begged. The female teacher of the offerings said, Great hero, come here!
Not knowing that you are the eldest son of the Tathagata, in obscure words you say that
you want the sky-wanderer Secret Knowledge.
s/. ,. -/.
r// ,. /. /. /./. / ,. -/.
s/. ,. ,...
r// ,. /. /. /./. / ,. ,...
Futhermore, this sphere (of existence) is your sphere. In this place, the great
Vajradhara, chief of all the knowledge-bearers is, especially, your incarnate, unfathomable
,.. He is known as the monk Vimala, (spotless) like a lotus in a pool. All this place is
blessed like a palace (for Vimala). In his (present) seven hundred and seventieth birth, he
has purified his monks vows. Unsullied by (any) spot of sin, he is known among the fifty
../ of India. He knows the Discipline, he knows the s. he knows the
+//./- [p. 41b:] he knows the learning (of the ), but he teaches only in the
garb of a Hearer. As the son is your ,.. and lives in this place, his mother is this sky-
wanderer. Now, whatever (else) you may need, you are one who has (already) acquired the
power of your own nature. Nevertheless, (you need the ...)308 of the empowerment of
wisdom and knowledge. So saying, she empowered him (with wisdom and knowledge).
(Then she said), Now, for the realisation of the great aims of a holy reincarnation, great
powers of patience are necessary. Therefore, go to Lankapuri.309In the hands of the demon
(of Lankapuri), there is a rosary of (sixteen) red human hearts, which are sixteen (signs of)
hope. Go and take them. (Ratnadasa said), (These are) certainly necessary things in order
to get the sky-wanderer Secret Knowledge.
So saying, in accordance with prophecy, he went to the country of Lanka and met
the king called mTSHo-sKyon.310 He (Ratnadasa) prophesied the future and established
(mTSHO-sKyori) in the (Buddhist) religion.
He then came to Lankapuri. With the power of the extraordinary compassion which
he produced, he pacified the minds of the demons in (their) lakes filled with human blood
and (their) fortresses built of human flesh. In (the form of) a mother who was not placing an
obstacle (in his path),311one adorned with the marks and signs of a woman, wearing on her
head the ornament (depicting) the five families (of Tathagathas) and bearing in her hand a
//./,, 312 appeared. (Expressing) her meaning in verse, she asked him what he wanted.
In reply, the king said,
t /.. /.. . /, /.. / /,....
:/., /. -. /. ., .. /.- /.
Finally, he said,
c.. -. /. .. /.- /.
The sky-wanderer said,
r/ ,. /.. .,/, ../.. .. /.- /.
+. .. .. /,....
t,/ ./ ,. .
:/. t /// .// ,.
The king (then) told her how he had performed great austerities prior to his wanting
Secret Knowledge. She said, Sit down in front of the fountain with nine heads
(=openings)313 (and) the broad leafy branch of the tree on the south side of King mTSHo-
sKyons palace. I shall come there bearing the sixteen human hearts.
The king came to the south side of the palace, as asked to do. There was an old
beggar-woman (there) and (he realised) that this was the meeting-place of the sky-
wanderers. (She said to him), You, sit down (here). So, he sat down. Gradually, fifteen
sky-wanderers [p. 42a:] appeared and saluted the old beggar-woman. One of the sky-
wanderers said, Yesterday, in the temple of the black hill, he said that he wanted Secret
Knowledge. So we appeared and, undecidedly, sent (him) to invite you. Now say
Welcome to this hero.
The former female teacher of the offerings said,
t/ -. /. ,. . s.. r./..,.
:/. /. / /. .. / /. ///
o /. // / //. .. ./ ,/. . ...
:/.. ,/. //... /, //, .
r/.. /. /,.... -..
:/.. /. ./ .// /. /. ,.
:/. ./ -/
t ..... /, -, . -/
t/, /- /, . /. / //.,
c /.. / / .-,..-. .... / ./, S
s.. r./..,. .// /. /.. /./,
When the king asked about the distance, etc., a departed ,.. incarnate son, who
had attained the age of only sixteen years, appeared, bearing a yak-tail fan in his right hand
and holding a water-pot in his left hand. He had the name of Prasantavinlta zz/ t./o
and he had come from a far country. Looking at these outward forms (of phenomena), his
(Ratnadasas) body was not fatigued, neither was his mind perplexed. He said,
t /. /.././ //, ,/.
s /. -/ ,/...
t-... /- ., ,. /. ./.
u. ..... /, . /. / //.,
r/ ./// ,.. ..../ ..
s,/.-.... . /. // / ,.. /, ,. -,
t /.. .... /. ,/ / ,. /,,.
t /., /. //... , /. ,... / /.
(Prasantavinlta) invited (Ratnadasa) to where the beautiful palace was. Then,
Ratnadasa entered the great palace and saw the lamp of the world, Vimala, sitting in the
middle of a seat surrounded by one hundred and one incarnate monks. There, the prince
saluted him by placing the ten fingers of his hands against each other on his head, [p. 42b:]
by reciting verses and by placing the (monks) feet on his head. From the mouth of the
,.. there proceeded not only the prophecy (made) there, that
s/. ./ ... ,. /. ./-. /.. / /. /,....
+. /.... /. ., ./ / ,. ...
t -, -/. . ,. -/. :.-
+ ,.. /. /. .. ///
but also many prophecies about the signs and (as yet) formless words of the future.
Then, following the ,.. words, the prince arrived on the north side of the
./// where there was a secret cave, magically constructed by the sky-wanderers,
full one fathom (deep or wide) and with four corners. (There), there was one
(who looked) like a ,,- of about one hundred years with a head of completely white
hair. (Three of her) teeth with three (separate) crowns had one root. She saw the prince and
asked him, Child, what are you doing? (He replied), I want you. (She said), You are
mistaken about who I am. (He said), You are the sky-wanderer Secret Knowledge, the
mother of the ,.. Vimala. (She said), You are still mistaken. The sky-wanderer Secret
Knowledge is never old. She also has ten million, one hundred thousand attendants. I am
nothing but a stiff, old woman, decaying like this. You, prince, are young. One is never
satisfied by looking (at you). We are not suited to each other. Your distant country is of no
importance to me. Even (as far as) a -./ (is concerned), (you will) not be able to make
one (for me) other than one like (=as small as) this. So saying, she showed him one full
cubit. We cannot go there together, (she) said.
The prince said, Even if you are one thousand years old, rather than one hundred,
come (to my country). If you are inactive and cannot walk, I shall carry you and go. But if
you are not inactive, because of the strength of supernatural powers (which you have) and
because I have performed many austerities beforehand, even if we look for it, we cannot
find a (better) time (to go) than the present. I beg you not to try to push out with the tongue
what is (already) in the mouth. From her mouth (it was said), If you are satisfied with me,
then this evening stay here and assemble one small circle of offerings. Since I am poor, the
materials for the offerings [p. 43a:] are not very much. Here is a small skull filled with a
lepers brain. I give it to you. I too shall perform (the rites). So saying, she blessed the
-./ of one cubit which was there.
The prince said,
t... .
t /.. .,.. /. /.. ../.,314./ /. /.... / ..//. .
r// . /. .. / /. ,.. / ../
t /. ,.. ., . . /- .
r/ ... .. .... /, ,. ,.. . ,/.::
:. /.. ,.. -. /. ,. ,/ / /. . / /. /.,. /
r// .// ,/, /. , / /-.
o / ,. /.. .,.. /
r/, /./. /. ,/ / -, .,-.
So he said. She smiled and from between the crown of her three teeth a ray of
light emanated. After circling the -./ three times, she went to where the beautiful
palace was. The ten millions, one hundred thousand sky-wanderers assembled (there).
The Vajradhara Vimalaguru also came (there). The sky-wanderers sang . songs.
In reply, the ,.. and Secret Knowledge made many prophecies about the future. They
made a further reply about Ratnadasa himself. The other sky-wanderers made many
prophecies about their future, concerning the places where and the persons as whom they
would individually be reborn. They performed worship, in an unattached way, to the reality
of the five (types of) meat, the five (types of) nectar, the five great sense-objects, the five
aggregates, the five Tathagatas; (and) to those who lived in the guise of (various) types
of sky-wanderers and (tantric) heroes. (While performing this worship), they rejoiced.
Relying on their own magical powers and the blessings of the Vajradhara ,.. Prince
Ratnadasa and the sky-wanderer Secret Knowledge arrived in a moment in the magical
palace of (king) dDe-sPyod. He (the prince) met his father and mother as well as the
goatherd (and told them) the story. (He also told them that) the ,.. had prophesied the
future about the place called Rva-sGren and Brom and his impending rebirth as Sron
bTSan sGam-Po and others.
(8) DAD-PA BRTAN-PA
Once upon a time, in the east, in Bengal, there was a king called Bhanga (=Vanga),
whose dominion was as extensive as the sky. His subjects were as many as the dots of
stars. [P. 43b:] The royal family was as splendid as the sun and the moon. The lotus of
faith and devotion was born in a sea of happiness. In his palace, which was like the palace
of the gods, he was taught (the teachings of) (a) the lord of the world, the Buddha and
(b) his mother, the twelve categories of scriptures,316 until he kept each one of the
commandments, did worship to the Three Jewels, gave alms to the poor and needy and
performed holy deeds.
He had a queen called Nor-Byin.317 She had a son. As soon as he had been born he
was tireless (in his devotion) and became a novice-monk. When he saw the shrines of the
Three Jewels, even if his parents (tried to) hold him back, he went in their (the Three
Jewels) direction, without listening to them (his parents). He became one who showed
many signs of devotion (to the Three Jewels).
The mother said, This son (of mine), from such a young age, shows great signs of
faith, such as these, to the (Three) Jewels. Now, he will have firm faith here. They named
the son Dad-Pa brTan-Pa (firm faith). So, as he grew older, Dad-Pa brTan-Pa became
one who was capable of giving away his (own) flesh and blood for the sake of the Three
Jewels, if asked to do so. His body was like the colour of gold. One did not know how to
stop looking at him and he ravished the hearts of all.
Thinking that the Evil One might put obstacles there (in Bengal), the monk
Vigatasoka,318 who was in Sukhavati and was matchlessly (endowed) with higher
knowledge, came to know that Mara, the Evil One, had (indeed) placed an obstacle
(in the path of) Queen Nor-Byin-Ma (so that she was about) to die. Through his magical
powers, he came to the palace of (the king of) Bengal. He said,
+ ,. /.. /.,/ /. -.
t /.. -. /.. .-,..../,
o/ .-.//. /.,
t/.., ,..// t - ,./ ,...
In accordance with the prophecy that the Evil Doer would do harm to the (queens)
tree of life, (the king) looked (and found that) there was a sign of injury at the root. With an
iron arrow and an iron bow, the king drove away the black boar, the Evil Doer who was
lying in wait (there), but because of his (the kings) compassionate mind, the many-
coloured one escaped. Through the power of the obstacle (which had been placed in her
path), the mother went to Sukhavati (i.e., died). [P. 44a:] The father was overwhelmed
with grief. The son said, I shall find a queen for (you), the protector of the world. If I do
not find such a one, even if you see another beautiful woman, do not marry her. He went
to the dense forest to look for the many-coloured sow but could not find her. (Instead), he
found a beautiful woman. Although he knew that she was the many-coloured sow, because
of his kindness, he was unable to drive her out. She remained and became the queen of his
father. Pretending to be ill, she said to (the king) the father, The /. flower is the
medicine to heal (me) from this (illness). Let the prince bring it (to me).
Accordingly, the king spoke to his son and, because he was a kind father, he (the son)
went without disobeying his order. In the land of the demons, he met the guardian of the
road. He (the guardian) asked the reason (for the princes coming) and he (the prince) told
him the story. (The guardian said), The /. flower is not a good medicine for women.
It is the daughter of the king of demons, Dasakantha319of Lanka. (The name) medicine is
applied to something wonderful. Flower is applied to something beautiful. (r. is
neither a medicine nor a flower). r. is the proper name (of the daughter of
Dasakantha). Do not take her. He (the guardian) told (the prince), in details, the reasons
why he should not take the flower and what she looked like. He also taught him what to
do. (He said), I have a horse called Elephant,320 which arrives wherever one thinks of.
You should set out riding on it, but even if you (set out) at the (right) time,321if you arrive at
the wrong (time),322it would not be right. The fifteenth day of the month being the demons
day of repentance, if you arrive on that day, they will not look on you with evil (eyes).
Following the account given by the demons gatekeeper, the replies to his (the
princes) questions, the instructions and (the advice) that he should go after saluting
whoever was his god, (the prince) arrived (at his destination) and came to Lankapuri.
He saw the wall (of Lankapuri). Because it was very big, (he scaled) the height323 on his
horse - going fast or slow as was appropriate - in eighteen days, stopping each day at
dawn on the slope. He knocked at the door of the first wall, made of bronze. A demon with
one head appeared. He said If today were not (a day) for fasting, both man and horse
would be delicious under (my) teeth. [P. 44b:] Since today is a day of abstinence, have the
man and horse, seeing this sign (=opportunity), come as those who must get inside
(the city)? But to ask you your story and to understand what I hear, where have you come
from and what have you come for? Whom have you come to find? He (the prince) told
him what the guardian of the road had previously instructed him (to tell). At the ceremony
of opening the gate, he put a turquoise round the neck (of the gatekeeper). After that,
at each of the seven gates, he gave a turquoise. His questions and answers with the
gatekeepers were the same as before.
Having arrived in the interior after passing through seven doors, he saw a demon, a
demoness, their child and many others. Not only did he not have a mind to wound or kill
them but, on the contrary, he felt great love for them. The prince asked, Where is the door
(to the palace) of the king of the demons, Dasakantha of Lanka? Those whose replies
were not (normally) forthcoming,324 even when approached325 with (presents of) gold,
rushed326 to weigh out their replies to the prince. He heard that there was a small house,
built of lac and resin, at (each of) the four doors, but that he should enter from the east side
and leave by the east side.
He came to the interior of the palace. On a soft seat made of tanned human skin,
spread out on a big golden throne, (sat) the king of the demons, Dasakantha of Lanka.
His eleventh head, on top, was the head of a horse. Whoever came to the foot (of the
throne) had to walk fearfully. (The king) rose from his throne, held him (the prince) on his
first neck and asked him questions beginning with (questions about) the journey. The king
(=the prince) spoke many (words) in reply and showed him the instructions and the magical
powers (he had acquired). The king heard the words and saw the (princes) body adorned,
from previous (lives), with marks and signs.
Suddenly, (the prince) took a big lightning from the sky and hurled it at the big
hill of rock, reaching up to the sky, (situated) in front of the kings palace. The hill of
rock threw out tongues of fire shaped like lightning and melted down the little house
of lac. The seven walls also shook the ground in flames. [P. 45a:] The nine hundred
and ninety-one fortresses, built in (the form of) a -./ rose up swaying like
a swaying ornament and fell down in ruins. All the families of demons were afraid
and terrified. Seeing that great sign, the king of the demons placed his palms together
in front of the prince and promised not to kill life and to seek refuge in the divine
Three Jewels.
Step by step, the king (=the prince) went inside the palace. There were, one after
another, women of (=adorned with?) turquoise, gold, silver, etc. He met them,
asked them questions and gave them answers. He (gave) rich presents to the female
doorkeeper and spoke to her in verse. The door opened from inside. The smoke of incense
from eight different roots was rising and Kusana Flower, with her white and blue colour,
adorned with various adornments such as the (symbols of the) precious five lineages (of the
Tathagatas), sent out rays of five different colours in ten directions. She carried a precious
incense-bumer in her hand and a marvellous fragrance rose from it in ten directions. As her
attendants, she had a green-gold woman, a blue-green woman and five other women of
five different colours. Each of these seven women were surrounded by seven women of
seven different colours. Each of the seven groups of seven women offered worship with
seven types of offerings.327
Following the words (spoken) by Kusana Flower, they all (said) with one voice,
:. o t/- / o.,/ /.. -. /..
t /. /. / +.//..
r/ /., /. ./. ... /, /. ./.
t/. /. ... /, -..
t . -, .. /.. .-//.. /..
+. /., .... ...,/, ./ ,. ,
u.. .-//.. /.. ,.. ./ /.
r. //. /.- ,. o ./.. / /. t/-.
In reply to such (words), (the prince) replied,
o ... / /. ./. . ..
r/- . .. . / .., . ./ . ,.,
t .. -/. /., .-,,::/. -. //. //.
r/. /. .../.. .
t ...., /.. . , .////..
t/. /. .. / //..
:/. .. / .. . . . /. // / .
+. .-,, ..::.
o. t /// .,/ /.- ../, .,::t.
[P. 45b:] Then Kusana Flower also composed many verses in reply. The prince sat
down in the middle of the precious golden throne, ornamented with turquoise and other
ornaments. Then the magical woman, Kusana Flower, in order to honour the prince,
clapped her hands and appointed the women to serve him. They prepared excellent food,
(suitable) for both gods and men, and offered it to the prince. With whatever bad advice -
which could not have arisen in the minds of (any of) the demons, other than Dasakantha -
such as Go to the SItavana cemetery and Start eating the copper(-coloured) dog, which
opens a hundred doors, as (your) meat,331they (tried to) do harm to the king (=the prince),
Kusana Flower taught the king (=the prince) the means of reversing that (harm). He acted
accordingly and committed no sin.
The prince and Kusana decided to go to Bengal. Kusana asked him what he
wanted as a farewell present (before the journey). (He replied that) he needed nothing
but the woman. (Kusana) gave advice, (saying), Surely, if you are going to give away
wealth you need the precious vase. She sent the prince with seven women of her
entourage to the presence of Dasakantha of Lanka. The seven women asked (the king)
about the time when Kusana would go to Bengal. Dasakantha asked the prince who
replied as advised by Kusana. (The king) agreed to give Kusana (to him) and also to
send her away (with him). (The prince) prayed, saying, Although (all) the happiness
of the demons who live in this city of Lanka is caused by this vase, nevertheless, I do not
want any other wealth. Let me take this away. (The king) gave him the precious vase
which he desired.
The prince came back and cast his glance on the queen. The queen said, O man,
you spurned gain and honour. Without making any friends, you relied (only) on the
Three Jewels. You will realise all your desired aims. No one will put an impediment
(on your path). When you-have gone to your country, the taking of the precious vase
will be well-received as the best of finds. Now, (since) you are setting out on the journey
to Bengal tomorrow morning, [p. 46a:] here is something to save you from being
harassed by demons (on the way). So saying, she gave him, together with whatever
he needed, two women to honour the two Naga kings on the way. She also taught
him instructions for the lord PHyin-dKar-Ba,332 (who was) the guardian of the road,
previously (encountered).
When they came near to Bengal, Kusana instructed the prince to go to the presence
of his father and to (tell the king that) Kusana, who was beneficial for the queen, was here.
And not only her, but also Yan-Sa-Na and gSum-Sa-Na were here. The prince said so to
the king his father. The father told this to the queen. The queen twice said that she needed
all unobtainable things such as (the wealth of?) all countries coming in through (the gate of)
a wall. The king (=the prince) told this to Kusana Flower and prayed (to the king)
for his portion of the inheritance. He obtained everything effortlessly, including the
two Naga women.
The demoness alleged that (the king) had done honour to the improper behaviour
of the Prince-Bodhisattva, saying, Thanking the prince, who was the (cause of my)
serious illness, for his kindness is doing honour to improper behaviour. Through the
force of that (allegation), the harm (done) to the prince was complete. And not only that,
but she also alleged that because of the power of my beautiful body, the prince has
also frequently behaved improperly (towards me). Thinking that the mere making of
such an (allegation) would do general harm to the well-being (of the prince), the king
reported the matter to the prince. Without replying (to the king), the prince reported
it to Kusana. (Kusana) said, Since I am the medicine (which will cure) the demoness,
it was wrong of me not to cure her illness previously. You and the two women come
(with me) to her.
They came to the queen. The demoness was unable to withstand Kusanas brilliant
light and lustre. Not being able to lift up her eyes, she became timid. Kusana said,
O queen, since you said that the cause of your illness was serious, this young prince
has risked (his life) among the flesh-eating demons to fetch me. Now, what do you
need? The demoness said, Since you are not an incarnation, do a beneficial act.
(Kusana) said, Let us go to the king. (So saying), she led (the queen to the king).
To the king, Kusana [p. 46b:] said, O lord of men, after your queen said (so) here,
your son risked fear in order to fetch me. (Now) I have come. Of what lineage is
your queen? He (the king) asked her but she gave no reply. So they knew that she was
neither god nor , nor human. From the mouth of Kusana, it was said, No matter
how, all the gods of the white lineage are unhappy. Therefore, since it is necessary to wash
(the queen) in water prepared by me, let us go (to do so). She led (the queen) to
the shore of the kings spirit-mountain filled with (=drowned in?) water. Placing the
queen (in the water) to wash herself in the water, (Kusana said) to that daughter of
a black , Have you no brother? Call him. She (the queen) called her brother
Lag-Mans. A red bull with one eye and one horn rose from the water. The one-horned
(bull) pierced the woman from her feet to the top of her head and carried her to the
bottom of the water.
(The prince) offered a queen who was an incarnation of Kusana to the king his father,
but he (the father) did not accept (her). Desiring release from Samsara .o,.-
he became a novice-monk in the presence of the ,.- Vigatasoka. He took the name of
Nes-Byun dPal.
Dad-Pa brTan-Pa had three (sons): by Kusana, the incarnation of Tara, the son Sans-
rGyas DZin; by the daughter of Sankhapala t./r, who (the daughter) was an
incarnation of Bhrikuti, Dharma-DZin; by the daughter of Lag-Mans, who (the daughter)
was an incarnation of Vasudhara (c,.), dGe-Dun DZin. Their names were as
above. At the age of one hundred and twenty-seven years, he completed his bodily life and
went to Sukhavati.
(9) KING SRlBHADRA tt+toz+
Once upon a time, many aeons ago, in the country of KHam-rDa, there was one who
accepted rebirth as King SrTbhadra. With regard to the cause of this (rebirth), in an addition
to the life-story of Dad-Pa Rab-Tu brTan-Pa, (it is said),
t/-. -. /./. -, .
:. ... r, s://. / .,
+. ,. -.
r.. .t/ . .t/c./
.t/ . /. -. / /. ..
.t/c./ . /. -. / /. .
:. ... . u. ., / tu.//t
o... /. /. /. . -.
r.. ... //. . /. /,.- //.. /.-
:/. -. / /. .. .t/ /.,/
/ - /. ../ , :; -. /. t - /,,,
.t/c./ ... /. .
., . /../ /- . ,.. /-
+//.,/ -., ,.. -. ..//
t, /. ,/. / / /,
t /// /. . / /. ..
:/. t /// ... . .t/c./
+. // .. . . /// /. -.
+ / -. /. /, /.,/
c//.. /.. , ..,.-.
t.. / t /.. //.. /. /.- //. -,
t ,//. / /., .// /. /. / ,., .. .. .
/., /. /. / /.- .,//.
:/../. ./.... /. ,,.. /. :/.. :.../
u. ,,.. / ,. /.,/ /.,
/, /... /. -. / /. .. ...
:/. /, .../, ,.. -./ ..//
: /. -. / /. . .t/c./
/, /... /. /, ..,.. /...
+. .t/c./ ,./-.. /. ... / /. /,
t /. /. / /. /, /. ./,,.. /. :/.. :.../
r /., .. / ./. . //.. /. // -/.
u. . ,.. . /... /, ...,.
(10) DAD-PA RAB-BRTAN
Being encouraged to come to Bengal from Sukhavati by the ,.. Vigatasoka, and in
accordance with prophecies about the impediments that would arise, Dad-Pa brTan-Pas
son Sans-rGyas DZins son, King Sans-rGyas dPal, the father, and the Brahmans
daughter, Me-od-gSal, the mother - learned in all the words of the Vedas and pure - did
worship to the ,.. doing special honour only to Buddhist monks. When her son was
entering her womb, she had wonderful dreams. Nine months after that, he (Dad-Pa Rab-
brTan) was born. The prince was handsome, attractive, lovely to look at. His faith,
compassion and all other virtues were great and firm as soon as he had been born.
His mother said, As I saw him in my dream, this (son) will be very firm in his faith.
So he was named Dad-Pa Rab-Tu brTan-Pa (very firm in faith). On that (very) night,
a magician had a son, who was lovely to look at (and had) (something) resembling
a sparrows first feathers growing from his right ear. [P. 47b:] He was named KHyeu
sGyu-Ma mCHil (the boy, Magical Sparrow).
At that time, the ,.. Vigatasoka was bom as the monk bDe-sTer.334 He lived in
a hermitage near Bengal. Coming to know that the king had had a son, he came to the
(kings) palace. The king said, That you, bDe-sTer, have come (here), at the birth of my
son, Dad-Pa Rab-Tu brTan-Pa, (shows that) the signs are right. Remove all impediments
(from the path) of this son. From the mouth of the monk, it was said, I shall remove the
impediments of this son in all (his) lives. (So saying), he bestowed the gift of religion on
the king.
When he (the son) was fifteen years old, his mother died. Because of former actions,
a demoness became his fathers queen. Because (it was thought that) it would be beneficial
for her supposed illness,335 (Dad-Pa Rab-Tu brTan-Pa) came to the land of KHam-rDa.
King (=Minister) dPal had died and it had been agreed that the government should be run
by the Brahman dPal-Grub. He (dPal-Grub) asked many questions. In reply, (Dad-Pa Rab-
Tu brTan-Pa) said,
t - /. / sc, .t/
:/. /, / o.,/ /. ./
t - /. t.t t/:. /:t
, -/. ... ./. t . //.. ,. / ,.
o., ..../, /. . /, -, .,-/. t /.. -. /..
:/. .. / -, -, /. , ,.. / -, /-.
The Brahman (dPal-Grub) said in reply,
r/ // /././ ,.. ./-./, / /. ,.
s..../, ,. .,-/. / .. ,. ,.
. t - ,/. //. ,.
o. /.... /. . /.... ./.,/
o. /.. /.///. ,., / -.
+. ./... ,/ ... ,. ...
t /., ,. ., .. ./. /. /,.-
, ..,/. /-
In reply, (the prince said),
o ,. ./ /.. ... /. .. / ,. //. /. -.
t -, ,... //. t . s://.
, ../ -. . .t/
:. .t/c./ ... -, . -.
:. . /- / -, /.,
:. . .,.. /. ... t /. /...
. ,. /. /.././ ...
+. ,., ,. ... -.
:/. ,... /- .//, / ,... .
+. /, / /. /. /... .,. ..//
t .. ./ ./ / /.. . t /., ,. ..
: .//, .. /
The prince accepted MalinI, [p. 48a:] the kingdom, the ministers and subjects.
Queen MalinI did immediate high honour (to Dad-Pa Rab-Tu brTan-Pa), (but) she did
not live with the prince and did not open the innnermost gate of the palace (to him).
The door was shut from inside (but), in the morning, as soon as the sun had risen, she
came from there and did further honour (to him). At the south gate of the palace,
she played chess with the prince. The king (=the prince) was certain in his mind that
she had another lover. The minister, sGyu-Ma mCHil, using the arts of conjuration,336
conjured336 up a minister. The (conjured) minister took the form of a sparrow and,
after examining (the matter), told King Dad-Pa Rab-brTan the story that MalinI had
the god Pancasikha as a lover, who was immediately attractive to her. In the morning,
when (Dad-Pa Rab-brTan and MalinI) were playing chess, he (the minister) carved a small
stone (=a chess piece) in the shape (of Pancasikha) for the king. When (MalinI) requested
an explanation, the king told her and MalinI was ashamed. The minister appeared
there as if he were grappling with a magical army. (He then divined whether or not)
there would be an outbreak of sores on (the body of) the god (Pancasikha) and whether
or not the god would be a constant lover, by examining whether flowers grew or did not
grow on the spot where he spat. Although flowers did grow, the minister plucked
them up without the god seeing (them). MalinI was separated from (=cured of) the god
of love337 and did much honour to the king. MalinI prayed and, from the top of the
palace, cast her glance on all the perfection inside (the palace). She repented her
(previous) improprieties.
After that, when she was living with the king in the palace, they gave much wealth to
the minister-magician and looked after him like a son. The magician came to the land of
Bengal in the south. He said to King Sans-rGyas dPal, The son of the lord of men is
ruling over all the great land of KHam-rDa and has subdued all the unruly people. He has
set all those who were incapable (of doing so) on (the path of) virtue. They are practising
only the religion of the Great Vehicle. From the mouth of the father (it was said), My son
is compassionate. For such a one as him, [p. 48b:] I can send (someone). You go back and
invite the prince (to come) to me. Being thus invited back, (the prince came back and)
father and son had much to say (to each other). They made many prophecies such as
(the prophecy) that, in future, the Dharmaraja, dGe-Ba dPal would be Legs-Pai Ses-Rab
of Brom in Tibet. Giving the kingdom of Bengal definitely to his son Dad-Pa Rab-brTan,
the king prayed in these words:
7 /.. /t.:.
:/. .,.-. /. / ./. .
:. ./ /.. -//. /,/ /./..,.,
t /., ,. -. /.. .,
The monk bDe-sTer came to his palace and said these words to King Sans-rGyas
dPal: Give the kingdom to your son and be initiated into my religion.338The king gladly
requested to be initiated as the very god of faith t./u Knowing that the time had
come, he took the initiation-name of Ye-Ses dPal. Dad-Pa Rab-brTan governed the
kingdom. King dPal was bom as a son of MalinI and was named Dad-Pai od. dPal-Grub
was reborn and was named Dad-Pai lHa. (Dad-Pa Rab-brTan) appointed Dad-Pai od to
rule Bengal. He appointed (Dad-Pai) lHa to rule KHam-rDa. At the age of seventy-five
years, Dad-Pa Rab-brTan decided to move to Potala and went there.
(11) PRINCE BLO-GROS PHEL (M ATI V ARDH AN A)
Once upon a time, in China, in the land where //,- lived, there was a king
called ICags-Bar and a queen called ICags-Mo. They held to the views of both Buddhists
and non-Buddhists. At that time, in Potala, the boy Blo-Gros PHel was (about to) send
forth various reincarnations. Thinking that the land, where the Chinese (king)340ICags-Bar
sought refuge, held to two (beliefs) but had to be united in one (belief), he entered the
womb of Queen ICags-Mo. As soon as he was born, he took the form of (one) like the god
Mahesvara and knew now to speak loudly. He was named Blo-Gros Phel.
Since the country was happy with non-Buddhist and Bon beliefs, he spoke of the
need to endow the Buddhist faith. The father [p. 49a:] released many prisoners who had
been imprisoned in deep darkness. In consequence of this, the karmic cause-and-effect
was profound and the subtle factors were also forcefully produced. The non-Buddhist
teachers did not believe (in him) and asked, Which god do you belong to? Of the
three types of religion - non-Buddhist, Buddhist and those in between - which is true?
The prince said,
t., /., /.. ./ /. . ,,. / .//,..
+. -. . ,.. /.- .,/,
:/. ,. . .//.. /. /,.,. -,
:/. .//,.. / /. o.../ / t. /.-
t - /. /. +.//..
t - ,.. //.. o/c tu./
:/. ,. / /. ot ,s./u ..r
t . //.. /. / tc,o
:/. o.../ ,. /..
t ,. /. ,./ /. -. ., /., .
t /. ./ /.. /. t. t--..//. . ,. 342
In other words, if one has the compassion which looks on all living beings as
ones parents, then whatever ones religion may be, it is good. Otherwise, one does not
deserve anything other than a bad rebirth. Making use of stories, (the prince) explained
(this matter) well. The king the father, (the queen) the mother and all the teachers entered
the Buddhist faith.
The father and mother had two more sons called Yan-Bar and Yari-lCags. Having
had three sons, the father and mother gave away the whole kingdom impartially (to them) -
with the exception of the palace - and went to the desireless region. The three princes were
young and did not even enjoy the kingdom but recited the verses selected by twelve
teachers. The prince declared the kingdom to be like a poisonous tree and his faith became
exceedingly more certain towards the Buddhist faith.
Now, Yan-lCags said, When parents, out of love, leave (their wealth) to their sons,
the share of the wealth is equal (,c,/z,) (between the sons). (So saying), he took out
a full pot of gold from the estate of his mother, ICags-Mo. Then the two younger
sons consulted with each other and made the eldest son give up ('t/z,) (the kingdom)
and (his share of the) wealth. Each of the two had learnt evil - and told
(the eldest brother) to go; and although the eldest brother refuted them, he (had to) go
without delay. The prince, Blo-Gros PHel, [p. 49b:] invited the twelve teachers to the
palace and made them reside (there).343
Yan-Bar and Yan-lCags ruled (jointly) for three years. (After that), Yah-Bar seized
the kingship (for himself). (Blo-Gros PHel) asked Yan-lCags to study religion and went to
the wild cave of the .
That (place), called the secret narrow cave of the ., was (on) a tall peak,
covered with clouds and mists. On the sides (of the peak) there were wide forests of
fruit-bearing trees, (filled with) venomous snakes and wild carnivorous animals. At the
bottom, inside whirling lakes of blood, it was full of shells and water-demons. Inside the
shapeless, sound-emitting (=echoing) rock-cave, sat the ,.. Avadhutipa, concentrating
single-mindedly on the three types of great, (middle) and small concentrations, (taking each
type) separately.
Dividing (the contents of) a full pot of gold into three parts, he (Blo-Gros PHel)
offered one part to Avadhutipa (of) the great (concentration). He said,
, ., /. /. / .
: / .,/ ., .. .. ./ ,. /..
c-. o /.. . :/. // ,. , ,
t../ . . ./ . /.. ./. .,/ . /,. /..
r// // /. ./.... /, ,. o /.. .
:. . ,/... /. ,/ -. .// /. ,. ..
o ,. //.,/ ,. . ./. /-.
t /. /. / /. ./. /. :/o :/c, . /.
c-,./, . ,/, /.-
o/. - / // /. / ... ./ /. //, ./-./.-.
From the mouth of the ,.. came the (following) unique speech:344
r/. ,. ,. .. /. ,/ / ,.. ,.
r/ t . / /. ,. / /. /.//, /,,.
Offering a third part of the gold to Avadhutipa (of) the middle (concentration), (the
prince) said,
c/ / .... /. ,/ / , ,..
and so on, as previously.
(The ,.. replied),
:/. .,.-. ./, / /. o.../ ./, ...,../, . .,.-./,
,.
+ / /., ., ... /, -. ./ /- .// .-. 345
Offering a third part of the gold to Avadhutipa (of) the small (concentration)
(and placing it) in his hand, he said,
t ..., , / t. ,. o ,..
:/.,/ -, ,./ /. ./, .// /-, ./ ...,/,
t .// .. /. ./. . ../, .
The ,.. looked at the sky [p. 50a:] fixedly and said,
+ .// . -,//. /.,. -, /./. /. ..
c. ,. ... ./ / :/. /. ., . ru,... ,:c / ,.
.//./. ./ .,..
So saying, he (the ,.. gave him (the prince) a sword. The prince took the sword
which the lama had given him and returned.
(On the way back), the carnivorous animals tried to eat him but, through the power
of his meditation on love and compassion, they became his friends and carried him
for many ,
In a town called bSil-THan, many people were showing many signs of joy and
sorrow. A hero (.to), decorated with many swords on his body, was going on
horse-back. He (the prince) saw many people tugging at him and crying. He asked them
what was (the matter)? They said, The king of this city is called Jigs-Byed. He has a
wonderful wife. A , demon has possessed her. The king has killed many headmen
.o.-tz. ministers and subjects (for her). Now, the choice of one man from this city,
for each meal (for the demon) each day, has fallen on this man and (so) he is going.
The prince agreed to go instead of him. The man was very pleased and gave him all his
ornaments and clothes.
Then the prince went to the palace. It was full of much wealth such as horses,
elephants and buffaloes. In the innermost part, when he was sitting on a precious
throne near a leper-woman (-tz. the leper-woman stared at him and said,
Man, you are pure and good (but) you are conceited. She told him, with pride,
of all whom she had eaten earlier. An immeasurable compassion was born in him.
He put the sword which the ,.. had given him, on one side, against the wall and
sat down with the sword, which the people (of the city) had given him, in his hand.
(When) the sun (was sinking and) was decidedly red,347the leper-woman filled,348 a large
butter-lamp. In a short while, a black snake rose straight349 from the ear-hole of the
leper-woman. The prince wondered which of the two swords would save him. The ,..
sword leapt up one-fourth (of its length) from its scabbard. Likewise, as the snake came
out (from the ear-hole), so the sword came out (from its scabbard). (Then) the snake sank
into the butter. [P. 50b:] The prince said,
o ..-. /// /. . / /. /..
: /., -./, . /. , // /..
: /,/ . .... /. / ..//
+ ..././ .... ///
The venomous snake jumped just seven fathoms. The sword which the ,.. had
given (the prince), also went up and cut its waist into thirty-three bits.
After that the leper-woman regained her beautiful form. She washed herself, put on
new clothes and ornaments, saluted the prince and confessed her faults. She told the story
of her previous existence truthfully. She did pure honour to him and was accepted as his
wife. He became the king of that country. He was accepted as king and ordinary ,.. by
all the people. He practised religion.
After some time, he came to where his own palace was (in) the land of the //, of
China. Yan-Bar was king. Yan-lCags had become skilled in non-Buddhist and Buddhist
teachings and attained ordinary attainments. The two princes and all others honoured
(Blo-Gros PHel). King Blo-Gros PHel taught religion and everyone attained fulfilment.
(12) THE BOY DGA-DZIN
Once upon a time, in Varanasi, to dGa-od, the wife of the householder dGa-Ba,
a son called Ner-dGa was bom. He was handsome, lovely to look at, in harmony with all.
He had great faith. The king of that country, (called) Devapala (lHa-sKyon), took him on
his lap and said, Would that (his) light would shine soon! Every month (after that), the
boy showed joyful signs such as (growth) in measures of spans and fingers.
When he was five years of age, a younger brother called dGa-DZin was born,
whom one could not be satisfied with seeing. When (dGa-DZin) was only five months
old, Ner-dGa carried him to the kings presence and he (the king) showed many signs of
pleasure. He brought up the two brothers in an excellent way, so that they were always
smiling (at the treatment they received). He said, May living beings never have any
occasion to be angry with these two.
Once when King Devapala was in a park, a venomous snake came before him.
The king said, Ner-dGa, [p. 51a:] kill this (snake) which will do harm to us. The boy
said, To kill life is (the occupation of) a low caste son of a butcher. My parents being only
on the side of virtue, is it right to lose ones station? O great king, I have read the words of
the Tathagata in my house. It is explained (there) that :s ghee350is recommended
when living beings such as this appear.
(The king) wondered greatly and asked, Are you an incarnation? Ner-dGa said,
All living beings are the incarnations of their respective actions. The king thought,
This (boy) must be (the incarnation of) a specially holy one. He should, of course,
be initiated (into the priesthood) but it would not be right if he goes away to do worship
to a ,.. other than mine. He asked him, My boy, do you want to stay in the house or
be initiated (into the priesthood)? (Ner-dGa) replied, If I stay at home, my acquisition
of a human body will have been meaningless. (The king asked), But where do you want
to be initiated? (Ner-dGa replied), In (the presence of) any good religious teacher
-rus//. The king said, At the .seat, there is a good individual called
Sakyamitra. Be initiated there. (Ner-dGa replied), Whatever you say, I shall fulfil.
When Ner-dGa had reached the age of nine years, he asked permission from his
parents to be initiated. The parents put forward many reasons for not wanting (him) to be
initiated. (Ner-dGa) said, If I were to keep house, (I) the son would have no luck351 in
fulfilling the wishes of my parents. In any case, if you need to have your house kept by
your two sons, dGa-DZin will use whatever physical endowments he has.
dGa-DZin, who was then four years of age, said (to Ner-dGa),
:. ... .. /, //
r/. /. ,.. /, . ,.
u. . ,. //. / . . .. ,. / /.-
:/. -. .. /. /, ..
..c .//./ .. t. -. . /- ., ,,
:/. ,.. .-//, / /, . -. .. /. ,.
:/. ./.. //. /.. / .,
o. / ./, /. .// , /.. /. //. -.
t.., /, , :/; ./ / /. /- / - .// /. //. . ,/,::
t / /. ./.. //. ,. /. ..
t ,, / /. /./, /. -. / ..,
The parents both looked at the countenance of Ner-dGa, and dGa-DZin held him
round his thighs and shed tears. Ner-dGa spoke many verses such as these:
+//.,/ /. ,.. /, . / -. /.. /... -.
..././. /. /. / -, /,,. / ./.. /.
t /. /.. .// t /. .. -, ,.,. //. . ,.
t /// , /. .. . ,./- ... / -, /.
The parents thought, Both these (sons) are incarnations. Even if both are initiated
(into the priesthood) and the house is empty, there is nothing to be done. So they gave in
(to their sons request) and gave him permission (to leave).
Then, Ner-dGa, taking his father and younger brother with him, came to the kings
palace. dGa-DZin said many wonderful things to the king in verses compiled from the
holy religion. (The king) was frightened by the teaching and became afraid. Ner-dGa
joined the company of King Devapala and his entourage and came to the presence of the
,.. Sakyamitra, (seated) on the . seat.
The king said to the ,.. This (Ner-dGa) asks to be initiated. (The ,.. asked),
O King Devapala, that you have come (here) bringing with you this appearance of a
boy, is good. But where is his younger brother? (The king replied), In front of the tree
in Varanasi. What does he say? (asked the ,.. (The king replied), He says, Either
I stay with my father and elder brother or I die.
From the mouth of the ,.. (there proceeded) many prophecies, (drawn) from
many . such as the Ratnakuta, (saying), That the boy dGa-DZin has become
a youth like this and is careful of his activities in this way is very good, (very) good!
Let Ner-dGa bring his younger brother (here) immediately! Ner-dGa brought his
younger brother dGa-DZin (there) at that very moment. The two brothers saluted
(the ,.. dGa-DZin said,
+ /., //. / -../, /. ..
t /.., ///. ,/. //. -.
t -,.. . //. - / .-
t / / ../ /.. / .//.,
t -/. / /,,. . /. -. / ../.
[P. 52a:] (Further), he asked,
:. ./. .,. . //. /. .
t / /.. .. /.,/,
s/./. /.. ,... /. /..
t / /. . /. /,/ . ,
c // ,... /. .,
From the mouth of the ,.., (it was said),
t /. /., .// //. /. ..
:/. /.. / -, . //. -.
-. .// /., /., ,. -,
:/. -. / -, .// ... /. . ..
Further, he made many prophecies such as,
o .c tz -,. .
r/. /., /. /. / /. ,.
:. .// /. :.s. c,/-:su /. / ,.
t / /. / t. ,. .// /.
+. , ./,. .. ..//./,
t /... /. / /.- /., ./ ./ / ..... /, .,
-.
..c .// /. / :.s. /t
+. ,. .c tz .// /. c,// o,./,.353
Ner-dGa was initiated (into the priesthood).
After that, while dGa-DZin was on the way back, together with the king, the king
said, in order to test him, In order to do good to living beings, it would not be right if you
were under the influence of evil associates. Therefore, being installed as king,3541shall do
as you (have done). (dGa-DZin) said,
:/. /, ,. / /,/, ...
+ ., ,. ... / ., /,
The king gave many excellent (items of) food and clothing (to dGa-DZin). dGa-
DZin gave them unstintingly to the poor. To his parents and the king he preached, without
limit, the doctrines of action, cause and effect. Moreover, (for) just thirty years, as dGa-
DZin asked him to do, the king gave his undivided faith to the holy Three Jewels, without
defiling the three doors with non-virtues.355 All the ministers and subjects set themselves
on the path of the ten virtues.
Furthermore, a heretic ,, threw (a stone from) a small catapult (at dGa-DZin)
but the kings ministers caught him. Through compassion, (dGa-DZin) let him go.
He (dGa-DZin) was caught by many heretics (and told that) if he would reject seeking
refuge in the (Three) Jewels, they would let him go. If not, we will kill you. So saying,
they drew their swords. [P. 52b:] Nevertheless, because of the sweet-sounding words
(of dGa-DZin), which expressed only his compassionate mind, the heretics did not know
what to do.
In this way, up to the age of seventy-eight years, he (dGa-DZin) abandoned the ten ,
non-virtues and eagerly accepted the ten virtues.356 Making his faith permanently firm,
he went to Potala.
(13) DGE-BSNEN BTSUN-PA
Once upon a time, in Varanasi, there was a householder called bSod-Nams Dzin
and his wife dPal-Mo, who lived in the full enjoyment of their wealth and were full
of faith. They had no son, so one night they prayed fervently to the Three Jewels for
the good fortune of a son. In the morning, a monk who was on his way to offering
worship at the .seat said (to them), Since you want a son, an exalted spiritual guide
.c./. /:s.t) who is at present in the west of the east (side) of India and whose
virtues are like the sea, will be sent to you as your son. They asked him, What is your
name? He admitted that is was CHos-mCHog.
Within a year, they had a son. The parents said, This son is the gift of the monk
CHos-mCHog. Let his name be as he has given it. (So they named him) dGe-bsNen
bTSun-Pa (The exalted spiritual guide). From then onwards, monks came into the house
without being invited.
One night, a ,, dressed in a fox-skin, came to the house. Se-Ka, go to the border
country, he said, Why stay here? The boy said, It is still not the right time for a human
life and asked many further questions.357 The ,, was the Jinaputra (=Bodhisattva)
Santideva (zo /u Having told them the histories of many ../ each of whom
had arrived adventitiously, he disappeared completely. All the inhabitants of the town
longingly and devotedly came together as if to see a dancer.
When he was seven years old, he asked his parents for permission to go to the
.seat. They did not give it. While they were talking, the Acarya CHos-mCHog
arrived in a flash of lightning. (dGe-bsNen bTSun-Pa) asked him for the vows of a
spiritual guide and learnt many well-explained doctrines. Furthermore, he did honour
to all the ,. and learned men, studied all the learning of both Buddhists and
non-Buddhists [p. 53a:] and became a very famous (man) for his learning. He released
living beings, who had matured by means of any Vinaya, anywhere. He never showed
any sign of anger, even momentarily. Humbly,358 through the actions of a mendicant
,,:.he set all living beings on (the path of) happiness.
(14) SUDHANA otot oz+to
Once upon a time, in a country called sGrar-bCas, he (Avalokitesvara) was born
as the son of the householder sGra-DZin and his wife, sGrai PHren-Ba. He was
named Sudhana (Nor-Bu bZan-Po). At that time, the householder thought, If this son
is initiated (into the priesthood), he will be taken away immediately from us, his parents.
If he is not initiated, it is possible that he will be taken away from the whole lineage.
An immediate separation will be good for the future. But thinking he would ask
the boy himself, he came to find out. On the way, he met a ,, When asked, she
(the ,,) said, Sudhana is talking to a //./:c bird in the bamboo forest.
sGra-DZin was overjoyed and came to the bamboo forest. The //./ bird was
sitting in the middle of the flower of a tree. An entourage of one thousand had gathered
on the surface of the thousand petals and the branches. Sudhana himself was on top
of the tree. sGra-DZin examined the words which the //./ (bird) said to Sudhana
from the middle (of the flower):
:/. . / - ..., . ,/..
o..-. /, /. ,.. / /-
t.-.//. /., /., , /..
r/.... /., , /., /. /. ..
:/., . .//. -. /. ., /. / /,,.
t /. .. /. ,. .. .// ,... ...
t// /.. ../, /.. //, .-
+. , ,... /.. .. ...
o, .-.//. // ... /., /., /., . ,/,...
,. /. ,. ,/,
r/ ,. .// ,. . /. ./ . .//., //. /
While (sGra-DZin) was examining these many words, which exhorted (Sudhana) to
do good to living beings, and (the words which) Sudhana spoke in reply, sGrai PHren-Ba
also arrived and they both examined (these words):
+ /. ,. ... /. /- / /. /,
t ///.. /, -.-/. / /.,. ./... /., -, /.
, :/; :. .... -, /./.c:
o ..., /., ./ /.,. /. ,. ..
t/ .- / .. , /.. /../, //, .-
t// ../, / / . /.,. /...
o, //.. //-, ./../..
s-. ../.... ,. . /.,./..
t // /.. /-/. /.,
t.. /. /..,.. .
c .,./ /. / ./.
Further, (Sudhana said),
:/. . -, /. ../ ., /, /..
:/. -. -, /. //. ., /, /. ..
o. -, ., ,. /. .// /. ./.
+. -, .. .// /. //.
Having understood this, sGrai PHren-Ba said to sGra-DZin,
t / /. ./. ,./ /,.,. /. / /
t.. /. .. -, /.-. //
t.-.. .// .. /-././ /-.
t-.. .// /. ./., ,, ... ./ ./., ..
(After sGrai PHren-Ba) had said this, sGra-DZin said,
:/. /// . ....., , / /. /..
t /. -,/... cu.,s/ //..
: . /. ./ . //. -. .// ....
:/. /.. / /. .// /, .. /. . / /. ,
Such things he said many different times. Sudhana said to his parents,
:. . /,,, ./. t . ,. ,
: /// /. /,,, ./. t , /..
r/. ,. /.. ,. /.. /-,
r/. t /.. -, .. .// /. -, /-,
So he said and the //./ birds flew to other places. Together with his parents,
he (Sudhana) came joyfully to his own home. (The parents) brought the best food to
their son. They asked him, saying, Please tell us who todays //./ leader and
followers, were. Sudhana said, The leader was the ,.. DIpamkara the great. The others
were the incarnations of a thousand Buddhas, gathered like that round the leader of the
doctrine. Since they would come the next morning, in priestly garb, to initiate (Sudhana),
the preparations for the acts of worship, in accordance with many rites and incantations,
were completed. At that time, the next morning, Sri DTpamkara-bhadra, surrounded by
an assembly of one thousand monks, [p. 54a:] was in the bamboo-forest. They (Sudhanas
parents) offered the ritual objects, which they had got together, (to him). Sudhana was
initiated (into the priesthood) and took the name of the Bodhisattva Rin-CHen dPal
(Ratnasri). Then the assembly disappeared.
Thus, as a homeless one, he left his home and renounced all evil ways of living.
With a great wave of Bodhisattva deeds, such as living constantly in accordance with
the twelve pure virtues, he worked well for the good of living beings.
(15) THE BOY CANDRA
Once upon a time, in the country of Magadha, he (Avalokitesvara) was bom as the
son of his father, the Brahman, Surya and his mother, Jyotishmatl r/t
He was named Candra z/o His hair was reddish yellow, like refined gold. No sooner
had his parents uttered the Vedas (to him) than he had learnt them. He excelled in
all spheres of activity. The astrologers said, If this boy were to be initiated (into the
priesthood), the banner of the heretics would be lowered and destroyed and the banner
of the Buddhists would extend to the ten directions.
After some time, a learned man who had been personally blessed by the heretic
teacher Vishnu (ru,/:.,), came to the .. to debate. The many distinguished
(Buddhist) ,. who were there, thinking of replying to him, assembled (there).
The boy Candra appeared and saluted them. Then he said, Holy ones, go to some lonely
place. Today, I shall do service (to you). To the heretics he said,
r/ /.. /. . ../ /.,/
:. , ,/ , / / .//,. .
s. /. ./. / ../. ,-- c
t. . // /. .- ,:c:. .., z.tu,
t /., ,. .,/ /. //. .//.:c:. /. ..:c
:/. t /// .-. ./ ,. ,
With much knowledge of grammar and logic, he defeated the heretics.
After that, the heretics pronounced a spell on the flesh of a leper, wrapped it in silk
and sent it to the boy Candra. The boy [p. 54b:] (Candra) made an image of a hare in clay.
Inside it, he placed the thing which the heretics had given (him) and recited a -
containing the Six Syllables. The noses of the heretics were flattened,365 they shed tears,
their noses watered and their bodies swelled up. The Buddhist ,. and other
Buddhists felt great compassion (for them) and many holy lights appeared on Candra.
The heretics asked, Who are you who have such ability?
(Candra replied),
t.. o.../ /.. //, ..
o, ,., ,. - .// /. .,..//. .,.//..
t.. /, -. / /.. ./.. ., ,.
With hundreds of (types of) learning, he replied (to them) in verse and prose and they
turned back from their evil views. Taking many riches from their respective houses, they
performed meritorious acts, such as doing worship to the (Three) Jewels, in the same way
as the Buddhists did. They repented of their former works and confessed (their sins).
Through the doctrine connected with the Six Syllables and the Four Immeasurables, their
bodies became as they were previously. After this, they performed austerities and, after
completing (those austerities), finally, they achieved all their aims and went to heaven.
After that, being encouraged to do so by the monks of the .seat, he entered the
priesthood in the presence of one called the ,.. Buddha-jnana (s/c, :.s.),
who had perfected all the vows of the Mahayana and the Hlnayana in his mind and
was untainted by the slightest taint of sin or transgression. Because the measure of his
lineage was high,366he took just (all) the three vows.367He took the name of Jnana-garbha
:.s. /t He wrote books on the two truths. Through many reincarnations, he
worked immeasurably for the good of living beings.
Once when Jnana-garbha was living in a temple built at Nalanda by Buddha-jnana,
a white boy offered (him) a white flower, which had not yet bloomed. He (the boy) said,
If a being like this were to live, in such a hidden way, in a place like this, it would be
good, [p. 55a:] and disappeared. Innumerable persons saw (the speaker) and heard his
words. They asked for a teaching examining (these) actions. (Jnana-garbha said),
:/ /., //. //.. .--.
t .., /../, /. .. /
:/ //. //. /. /,/ / /. .
t .., /. /. --.,
o/ . ../ . //. /. , . ., / /. .
t / ./ /, ./. .,./, .//.
t /. ., / ,. .//.,
u. ./ .. /,,. .., ///
t / -. ./. / .// /.. / ..// ... /....
t ./. .. ,..//
After he had spoken thus, everyone, with one mind, became strong in faith.
Thereafter, living in the abode of the perfect enlightenment of all the Buddhas of the three
times, like a lotus, unsullied by mud, he abandoned the distractions of the bustling world.
With the mind of a Hearer or an Individual Buddha, he lived in a hermitage but did not
deflect from only doing good to others.
(16) THE BOY RATNAGARBHA ttcut stto
Once upon a time, in the city of sGra-lDan, he (Avalokitesvara) was bom as the son
of his father, the noble man, Rin-CHen, and his mother, gSer-PHren. (When he was born),
the house was filled with light and many strange omens appeared. The mother thought,
It is possible that one who has been born with such signs will, immediately after
(his birth), know how to speak. She asked him, Are you a god or a ,/ Who are you?
This light is so bright. The boy stared at his mother and said, Since all existents have the
(impermanent) aspect of light and rainbow(-colours), what is there to wonder at a small
house full of light? The mother was delighted. Since the boy seemed to be one who would
be the bearer of the essence (/t) of all precious things tcu. she named him
Ratnagarbha tcu. /t (The boy) enjoyed himself greatly.
The father said,
t- ./.. ,. /.. -. ./ ,. . /- /..
r/ ./ . ,. /.. /.. /- -,
r/./. ,. .// .. / ./, -./ ,.
, /; t ... ,. ,. /. . / ,../ .// -.
The boy said,
+//.,/ /. ..//. ,/ / ,.. ,. ...,./..
+. ..., ,,. / /- . /..
t -./, /. .,.. ./.368
..././. /... / -, t /.. /.. /- /..
o //. . -/. /... ,. /- -, ./,
r// /., //...
t ... / t /. //.. /. /, ... /..
+//.,/ t - ./ .// // /. -.
..././. /... ,. . . ... ./ ,.
t /// ..-. . //. /, - . /, -.
The father said,
. . //. /.
+ ,,.. / /, / /.. /-
:/ ., //. ,.. /.
u /.-. /. /.. / /, ./ .// /. ./
+ /, t - //. .
t.. / . / /. -. /.. /.. ..,..
:/ /, .// /. /...
From the mouth of the boy (it was said),
t // /. ./. //. . -/.
s,./ .. / .,.-. /..
t ,//. . /. ,... . ..
o. ,. - . ./. . ..
:/. . . ./ , / /
:/. /-, / /. ./. /. o.../ .
s. / ,. .
+// /. ./. . -, /..
t .. /. ,/ /. .,,, ,. /..
t /// .. /. ,. . ..//. ,/
t/. . -/. ./... / //. -, /.
+. ./... -, -. .... /, /./,:c.
:/. ../ //. //. /
t. /. //. . ./. /., /. ,. .
t ./... /. . /. ,/ -.
In this way, he taught many verses on the meaning of the doctrines of impermanence
and non-self. A great faith was bom in the parents. With tears flowing from their eyes,
they said,
:/. //, ./, /// //.
t.. / .. . ... /, /. /,
o /. /::/ /. /. / t / ,. . ,.. ., /. //, ./,
:. .// . /. ///..
t.. .. /// ....
r. /// ,. ,. ./,
+. .... ../.. .//./.../, /. :/.. :.../
t c; r. /// .... ../..371 // /. ...
+. .// /. ... . //, ,,.
s / .. -, , /,,/, . ,./, /.
Having said this in unison, they took the boy to the middle of the gatherings of
many people everywhere in the country of sGra-lDan and practised the path of the
practice372 of going and staying.373 The people were struck with wonder. They scattered
flowers (before them), offered good clothes and asked to be taught (religion). From the
mouth of Ratnagarbha (it was said),
t.,/. / /. ,..
:. ,/. ,./. / / .//.
t , /. .. . /... .//,
s-//, /., . //.
+. .. ,./. / / .//.
:/., . /- /. . /. .,. .//,
o ./. //, /. -/ -,
o ./ . /. /...
o. /. / /. . / /.- /., ,. ,. /..
Thus, by means of verses, he placed (the doctrines of) impermanence, the difficulty of
acquiring a human body, the sufferings of the six types of beings and the benefits of the
holy religion inside the ear-holes (of the people). The eyes of the people filled with tears.
The hair on their bodies trembled. They said, Alas, are we not going to die tonight?
Are we not going to experience insufferable suffering? O Incarnate Body, have pity on us.
Your grace in bestowing a religion such as this, which is easy to understand and joyful to
practise, is great.
All the people of sGra-lDan were set on the path of holiness. The door of evil
was closed.
(17) THE BOY PADMA
Once upon a time, in the city of sGra-lDan, he (Avalokitesvara) was born as the
son of his father, the householder Zla-Ba bZari-Po, and his mother, Me-Tog Dzin. He had
a beautiful face, was handsome, charming and a person whom one was never satisfied
to look at.
Once, the ,. Vasubandhu came to the house. The father, Zla-Ba, and the
mother, Me-Tog, named (their child), saying, The moon z/o has sent out a boy
through the calyx of a flower .:, [P. 56b:] This good (child) who has bloomed
from the inside of the flower, has now become the boy Padma (lotus) of the world.
(The ,. Vasubandhu) taught (the boy) religion, in verses (to the following effect):
u., ... . / /. .,/ /..//. .-. / //t/ . /.
. , / ,. /.. o, .// /., ....,/, .//./ /. .
.., ././/. //. /. ,.. .../ /. . / , / ,. ... /.
/.- ., ./../. ../. /. .//.. /- ., /.- /.,
t / ,. ... -/. .- . / /. / /. .,. .//.
/- ,. ../. /. /. -. //. .,./. ,. :/../. .. /.
// /. . -... //, ./, t /.. /.. ./. / -, /.. :.
/./. ./, -. ,. ,./ ,...
Like tinder catching fire, the boy understood everything and reached the heart
(of the teaching). The gods rained down flowers and the , sent down rain in time.
There were many such signs of happiness.
After that, in order to remove any (false) allegation against Vasubandhu as
long as he (Vasubandhu) had not become the lord of another, (Padma) requested
him (Vasubandhu) to stay in his (Padmas) own house and went to the forest
at night. (Throughout) the day, he (Vasubandhu) lived and ate mainly in that house
and preached much religion.
When the boy Padma reached the age of eight years, he undertook the vows of a
novice-monk.374He honoured the precious teacher (Vasubandhu) by (bowing) the top of
his head to him and praised him, (saying),
t.. ,. ./.,/
c , /... / .,/, /.. ,
o. ,. /... .
u.. .,.. ./ /. /. / ,. /.
+// /. -. . -. /., .... /, /. /-
o/ /. /,
:. ,./, . ./... /.-
When he had thus praised him in verses of excellent words and meaning, from the
mouth of the ,.. (it was said),
t/ . ,/ ..- ./. ./.
:. ./ ,. ..- . ./. /- /. /. /:: / /-
+. ,..// ./ . ./. ./ .// /
o, /. .,/.. -,.. ::c .// . .//, .-,....
r/. ./ ... / .// / ...//,:::.// /. ..,..
:. .// /. /. /... . .// /. ,. /...
t :; :. .// /.. /. / /. .// /.
t./... ,. .// /. ./. /. /
o /. A ./. /. t-
:/ .// / .... cu.. .. /. . / /. ./-.
./, cu
:/ .// ./ .., . .. /... / ///.. .//
c. /., .-.. . .. /. /.,
o. , t.- /. /
t /..,/. ..- .// t ..-
+ . ./ ., /. .
+. / ./ /, /. // /. / . ..
:/. ... / /. .. /.-. .,
t . //, -/, / -..
o., ./. .. t /. /.-. .,
+ /. ,., ., /.
t / ,//. t-. / ././/,
:/. / .// ,. .// ,. ./.. ... ,.
t / ,. ./ ,. // / -../.. ./ -..
(Padma) heard these special songs which taught the profound (Nirvanic) view through
illustrations. In reply to the speech, Padma (said) many such things as,
t., /. -., / ./,
:/. ./, /. ./-. ./,
:/. /. /,/ .// /. .. .. / -, -.
u .,,... /. ,.. ./.-. / /. ....
//, ,.. /. -.
t /. .-./ //, /.. /,/.-./
, /., / /,/ -.. -/. /- . //. /.
+. ,., /. . ... ..
u .-.. /. /. ,.. . ....., - ,////.
+. .,,... /. ./-./.-.
(Further, Padma said),
s. . ,.. //. ,..//
t -, /. /..
: ... ,. /. -. ,. ,/.
In many such ways (Padma) made his request. Since he was an ocean of blessings
from previous lives, the water of the ,.. compassion flowed from (all) four sides.
He (Padma) became the refuge of living beings gathered together in four (types) of rebirth.
He gathered together many fortunate disciples. Many came who were either skilled in the
learning of the Personalist view or were beginners or well-advanced along the path. They
all did unimaginable deeds for the benefit of the world.
(18) THE BOY RASMI otztt
Once upon a time, in the land of [p. 57b:] Vaisall, he (Avalokitesvara) was born
as the son of his father, the Kshatriya, PrabhasrI ( ..t/), and his mother, Prabhavatl
c./t). He had round eyes and yellow hair. As far as his voice was concerned, he was
one who could produce (a sound) like the neighing of a horse. As soon as he had been
born, a small, poisonous lake, which was in that country, dried up. Because of that, many
who had chronic diseases were cured.
Once, on the occasion of a great festival, the monk Amitabha, the continuum of
whose mind was rich with many qualities, came to his house. While they were honouring
him, he (Amitabha) said, Bring the son of PrabhasrI and Prabhavatl to me. The boy, who
was seven months old, rose up from his mothers lap, came to the presence of the monk
and saluted him. Everyone was amazed. He was named Rasmi ( .z.). Placing his palms
against each other on top of his head, he said,
t-, / /. ./. +-//
r/ /,/ ., /. .. ., / /. /,
t.../, t /.. ,. ./ .// /.
o /. /. / -, .//,.. . -/. //-
The monk Amitabha placed his hands on the head of the boy Rasmi (and said),
:/. //../.. +.//..::.,. // / .,/.38
c/., / . /. /. /.:s:/.
: /. /.. / , ../ /..:s:
u. /././ . //., ..
In this way, he spoke in verses about the good way of being bom here (in this world);
how to avoid , and demons; how to cure the disease of phlegm-accumulation in ones
own country; how to avoid evil friends; and the need to remove the darkness of the world.
Holding one of the ,.. fingers, the boy (prayed),
t /. ,... / /. +-//
:/. -.. ,/. / , t- .z.
o.-. /,. /. . / /. .
:. ,. . ..//. .,/.
r/... /., -, /. . ./.... /., -, /. .. /
, t- ,
, s; r// /. /. :./ /... / /.-
o /. /. / ,. =.,/.
r// o /. ,. ,..
t / ,... o ,/. .
:. .// ./ /. /./ ///..
+ / -. t /// /. ,. .,/.
:/. ,. /./ ///..
Further, he prayed,
t /. -,.. /. / ., -.
o +-// /. -. ./. t,-/ +/
r.. / /. /.. ,.:s:. .., / .
c.. ,., / // /. ./ /.. ..-
, c,/o o,./,:t/ /./ ///..
+ o/- . /.//. .....
o. /.. /. /. / /. ./...
The monk Amitabha (said), May all good fortune come here. May all the prayers of
this (boy) be fulfilled. Good, good. (Further, he said), Shut firmly the door of your evils,
the door of ignorance, the door of selfishness, the door of indifference (to others) and all
other such doors of non-virtue. Completing the teachings (suitable for) lesser, middle and
higher beings, subdue all that is to be abandoned. Understand (such) abandonment and
dwell in highest happiness. He (Amitabha) administered all the vows to him (Rasmi).
(Rasmi) served the whole s/,/ as his spiritual guides, with the monk Amitabha as the
head (of the s/,/ and was satisfied with their teachings.
Some time after that, from the mouth of the ,.. it was said, (I) came here at the
right time. Today we shall go into the forest. So, until the future, give refuge to evil-doers.
So (saying), he left for the forest.
When the boy was seven years old, he said to his parents,
:/. - ./ , ..//
:/.,/ /. ,.. / .. /. .// /. ..-
u. ./ ./. /-.
t /, ./ ./. .,-.385 /. -. / ,/...
[P. 58b:] The two (parents) came to the crossroads of the city and said, Let the
faithful (and) pleasure-loving come to our poor house. We will give religion to those
who want religion, wealth to those who want wealth. The faithful ones gathered there.
Even the god of pleasure and all the , worshipped the Teaching. In brief, the two
accumulations of meritorious acts and knowledge were full. To those who were assembled
there, the long-lived Rasmi preached, with illustrations, the doctrine of the cause and
effect of actions in a way which was easy to understand and which they were happy
to bear (in mind). Everyone in the gathering was happy. Each of them took vows suited
to his or her lot. Some of those who believed in the views of the heretics of that country
went to other countries, (but) the majority accepted the teachings of Rasmi and began
to practise virtue. In this way, rejecting all evil friends and relying on the best of all spiritual
guides, he became the object of religious alms-giving for all the world.
(19) MAITREYA o:+st+
Once upon a time, in the land of Vaisall, he (Avalokitesvara) was bom as the son of
his father, the householder Ananda (.r..c and his mother Sudatta t.,o,
When he saw that his parents acted in accordance with religion, he showed many joyful
signs, (e.g.) a white light shone from his tongue (and) wherever that light fell, there would
be one who possessed a loving mind. He was named Maitreya (Love). The parents took
the boy to the crossroads of the town. With the light of his tongue, all those who were there
became loving (by disposition).
However, once when they had gone to the city, they met the great receiver-of-alms,
Samantabhadra. He said, That a boy like this has been bom to one who has the body of a
householder is an accumulation of merit (for the householder). The (boy) is an incarnation
t./t The boy said,
s. // ../ . ./ ..
, .; t.
+- t /. /,
t ,./ ,.. .. ,.//
o. / ..., t /. ./ /.. /. /..386./
c-. // -. -, .. .// -. ./ ...
r/... .., / /. ,. / /. ./.
t -, /.. .. / /./,
o. ./, -. // -. / /. /. / /. ./.
t/.., -, ,.
From the mouth of the receiver-of-alms, (it was said),
t.. / // .. . ...
+ //. ,..// / /. s., /. o.../
o ... / /.. .//...
:/. /. / ,.. .../
Then the house was cleaned and innumerable ritual objects were prepared.
In the morning, as soon as the sun had risen, the receiver-of-alms arrived with twelve
no vice-monks and the highest honour was shown (to them). At that time, the boy Maitreya
saluted them by joining his palms together, (and said),
u. ./ ./ /././ -.
t. /- /.
r// ,. / ./ /. -.
:/. ./,,, -. ,,. ,.. /. ,..
t / . .. /- /. // . .
t / ... .// ..,
:/../. /. -. ... /. /././ -.
+. /. /,,, ./.. /.. /,,.
Further (he said),
t /-, /. -. / .,
r// ./.. /-.
o/. -. ./ ,. . ...
The words (of the receiver-of-alms) (were as follows):
o /../, . ./ /. -. / .,
r/ ,. /.. . .., /.././
u. ./. .. . /. .. .
Expanding on this, (he said), Renounce evil and desire. With compassion, love
(all) living beings. If you hold the banner of renunciation, you will be a guide to the
world. Even if hatred does arise, (follow) the way of non-attachment. Although the
wealth of gods and men is inexhaustible, do not renounce the life of a disciplined (monk).
[P. 59b:] Since, in former times, the Tathagata (himself) renounced his kingdom to
become a monk, what is there to be said about one like me, (an inhabitant of) the land
of ghosts?
The householder, Ananda, said,
+//.,/ ,.../, / , / /.
r. /... -,.. /..
: . +. . s..
+ /..
:/ /, ., / . /.. /
s-//. / -. / ,/.
o/... /. .../. ,/... / /. ./.
+. /-.. /.- //, ...
Sudatta said,
o /. / . / ,../
t-./, ./ . ,/ /. . ./
r. ... .//. //. /.//, ,. . ..//. //.,
. .. ./ //. ..//,
: // ,. .-,.. /, /. /,
:/. ,.. ,. /.. / /. /. / . /,,.
The boy Maitreya said,
u. ./ . /. /./ / // ./.,. - .... /-,
t.... / , /.. ...
u /,.- /.-. //. ./... //..
u. ,./-.. ... /. // / /. /
t.,.//.. /. ..- . /.-. ,./. o.../
u. /. .. /-.//
+. /. / ./. /. /. . - /. ./../ / ./,
:/., /. -, /.-. /.. /. .,.-. t/,/.-.
o /. . ./. ./
u. /... /.//, /. ., .
r// ./ // //. -. /. /- -, //
r/, /./. t ... ,/... ./ /..
r/ / /., / /./. /. /...
:/../. .//, . -. /. ,./.
o/. .,
r/ .// . ,. // /., /.,
From the mouth of the ,.. (it was said), Bring all living beings within the
range of your vision. Do not be captivated by the power of the pleasures of the kingdom.
So that you may hold on to secure ground forever, I shall initiate you (into the priesthood).
He administered the ,-/ vows (to Maitreya). The father, mother and son
accepted all the vows fully. [P. 60a:] They gave endless treasures to the (Three) Refuges
and gave alms to the abode of compassion (Samantabhadra). Wherever there was
hatred towards themselves or hatred by themselves towards others - they renounced all
such unhappy states of mind. They went from happiness to happiness. Abandoning
attachment to no matter what, with non-attachment, they exerted themselves for the good of
the world.
(20) SIMHANADA stct sct+
Once upon a time, in the city of Kuslnagara, there was a king called VIra (.to
His sword and armour were strong. His attendants and horses were large (in number)
and his wealth was great. He had a well-fortified palace and a queen called Gola,
whose disposition was extremely good. To these two, he (Avalokitesvara) had been
given as a son by the monk Simhasvara (s.c. t He was named Siiiihanada
;s./c. c
One day, the ,.. Simhasvara arrived. He said, Where the religion of happiness
is seen as it is here, strive to go there for the renunciation of unhappiness. Prince
Siiiihanada said,
t ,, / /. //, ,.. /. -.
s. /. , / ,/,/ /., / /.. -/...
r// /. ../ / ./,,. /. .,,...
././. ,/- ,. -.,. ./ /.. ..
+. /. -. .. / /. . / /,,.
From the mouth of the ,.. (it was said),
t / /. .,/ / /. ,/,/ /., /. / //. .//.
:/. /-. . .// /.. /. .,/, /. ....387
r/. /. .,/ / /. /.. .. /. /,/.
:/. /-. ,.. .//,
The king tlie father said,
:. ./. -..- . / ./.
t. / ,,. ..//.. /, ,.
t ,, / -, ,,. -.. ./ .., ,. .,/
o. / ,. .,/ /./// /. ,.,.
From the mouth of the ,.. (it was said),
r/. /., ../.... /, // . ../
o, -. / /. ,,. ..,... , / /. //, ./,
+. /. ./ / /. :/.. :.../
c-. .-,//. -,/ ,..
So saying, he disappeared.
[P. 60b:] Even before he was one year old, Prince Siiiihanada was as tall as a
seven-year old. His blue hair came down to his waist.388 From his youth, he had the
appearance of a king. One day, his father went further from the north of the city of
Kuslnagara. He was surrounded by one hundred horsemen. All the horses and the clothes
(of the horsemen) were of five different colours. The prince himself was situated in front of
the central group (of horsemen). The earth shook and trembled.
There was a king called sPyod-Med, who was very fierce and proud and a rival
of Siriihas father, VTra. With over two hundred horsemen, he had come to the forest
to hunt game. He heard (some noise) and, being afraid, looked (to see .who was there).
He saw Prince Siriiha, father (VTra) and son (Siriiha), together with ministers, subjects and
one hundred horsemen. Showing his face with pride, he came (towards VTra and Sirhha).
He saw them coming (and also saw that) all the stones on the surface of the road,
the boulders and the bits of stumps did not remain in front of Prince Siriiha and his soldiers
but leapt to right and left. sPyod-Med and his attendants became very afraid and began
to retreat to the interior of the forest. Since it was night in the forest,389there was no way
(through it). So they began to go to another place. Prince Siriiha brought down a large
thunderbolt (from the sky), held it on the tip of his index-finger and threw it. It fell in the
middle of a plain. Since there was no road for sPyod-Med to go on from the top of the
ravines and gorges, he thought, Through the meritorious acts of VTra, a lion (Siriiha) has
been bom. I seem to be powerless. Today, I should bow to him. He gave his horse and
trappings to Siriiha. He gave another horse and other trappings to King VTra. Since he did
not want to give the horses and men of his 200-strong entourage, King (VTra) thought,
If this sinful man were subdued, all men and animals would be happy. Even in his own
life, through the benefit (his subjugation would confer on him), he will lose heart
completely.390 [P. 61a:] He struck at the pass with a spear which he had in his hand
and a hollow appeared in the bit of land which sPyod-Med and his entourage had
(to themselves), so that they were unable to escape upwards. sPyod-Med said, O you of
great magical power, I shall never transgress your orders. I shall shortly present you with
two hundred horses and their ornaments - and my kingdom, on top of that. Let us get out
of here. Prince Siriiha said, But do you reject or do you not reject feelings of hatred and
desire towards all living beings? If you reject (such feelings), it will be easy (to release
you), even without a kingdom. If you do not reject (such feelings), you will be destroyed
here. He (sPyod-Med) said, O you of great magical power, I shall do as you say.
The prince took a handful of earth and pulled all of them up to the top. They all returned to
their country without their horses and things. The people of the country said, Today our
sinful king has been beaten by the son called Siriiha bom to King VTra. His (Siriihas)
fame filled the country.
Then the father said to the son, In order to subdue sinful demons, it is necessary
to be like a pitiless (person). sPyod-Meds mind-stream was evil. His mouth and
inner mind were not in agreement with each other. In a time of danger, he talked
about bowing (to us). Nevertheless, when he was overwhelmed (pitilessly), it really
(conferred) benefit on many living beings. For generations, he himself will be benefitted.
Now there is no danger to your doctrine. Abandon391 your youthful vices. The son said,
My father is right but, even if this (person) (sPyod-Med) is killed now, because of
the retribution392 (which the killing) would produce, the present action will bring great
harm to my doctrine. In this way, the father and son looked after the kingdom in
accordance with religion and, through skilful means, caused living beings (to attain) the
ripening (of their actions).
(21) PRINCE SAMVARA ottcuoc OR GOPALA o+t+sr:o
Once upon a time, in the city of Takshasila (t:, he (Avalokitesvara) [p. 61b:]
was bom as the son of his father, King bDe-Ba, and his mother, Queen bSam-DZin-Ma.
In that country, there was a ,demon, who, being hostile towards religion, changed
himself into either a serpent or a tiger or a lion (in order) to place impediments (in the path
of) either ordinary people or the king or ../ and (other) holy men, (respectively).
He was a great magician. Because of their devotion to the (Three) Jewels, he was unable to
harm the king the father and (the queen) the mother. Prince Samvara, (impelled) by
thoughts of compassion towards all living beings, led (them) to a circle of six hundred boys
taken from everywhere. At the base of all swampy grasslands393 and dangerous lands
(where) banana-trees (grew), they placed contraptions to draw out the ,demon).
Many vicious , were expelled from those places.
At that time, his (the kings) own venerable ,.. the monk Akshobhya /r,.
t arrived. He prophesied, Your son is very strong. The king of the ,demons will
do harm to every couple among the great ones of the city. In order to subdue (him) by
skilful means, let this son be born as the son of a low-caste couple. You two go to
the realm of Akshobhya. As my friends, (you) will obtain unforgettable fulfilment
(.../ .c./). Father, mother and son will be united with me. (So prophesying),
he disappeared.
After that, in accordance with the prophecy, the father, mother and son died. The son,
Samvara, was reborn in that city as the son of a low-caste (couple), od-De and od-lDan.
Because he dragged out the , who had been driven out of their dwelling-places,
on a bullock,c ot/ and saved (-,/ r, (the people), he was known as
Gopala ot/r,/
Now, since there was no king in Takshasila, a petty king (called) De-Ba-dPal
seized the kingdom. Nevertheless, after three years he was killed by the ,demon.
(With regard to) the appointment of a king in succession to him, when the transitional
period (:su, of three months and three days was nearly over, the people of the country
said, Since this Gopala has great power and strength, let him be appointed king. Then the
exalted lady Tara, taking on the form of the goddess Gariga, said,
:. /. t/- / // /. ./.
, c:; +,,.. -//. /, / /, -.
t / -. ./. . /... ,. ..../,
+,, -. ./. . /... ,. ,/ //.,394
u. .. ., /, /., ...... .. / .., //.
t. /, /. /, o /.
r/. ,. . ,. /.
t /. ..., ,/ /. -,
r/./. /., -. ..-. /. ,. /
:. .. ../. /. ..- . /. ....
o... / /. /./. . ./,,.
t... /. .., .,/ . /. // /.
t,/ ..// /. /-, / /./..,.
+. /. / .. / ..- /. /.
t- /. ,. .// /. /, / ...
So saying, she drew out a sword from her heart and gave it to Gopala. Again, Gopala said,
o t. ,... / /.././ /-
r/ .. .. / /. /../ . /,,. / /.
t /. /../ / // /. ./.
t ,. / ,. /.. ,.. -. .
The goddess transformed herself into a white light and disappeared into his head.
All the people unanimously appointed Gopala to the kingship.
That night the king was on his throne and was equipoised in the s./,
s-./ In the evening, a venomous snake, just five fathoms (long) appeared and
began to put impediments (in the path of his attaining -./ The snake itself was
frightened and retreated. At midnight, a very fearsome tiger appeared but retreated like
(the snake) in the evening. At dawn, (the demon) changed into a big lion and appeared
(before the king) but he struck it with the sword given to him by the goddess, so that
his (the lions) body was cut into two pieces. Thus, he could not be harmed by the three
fears in the three times. Nevertheless, he abjured arrogance and remembered the
instructions of his ,.. In the morning, the people saw that although the king had, indeed,
killed (the demon) as previously (narrated), since he was already engaged in the activity
of collecting the (five) aggregates together, the kings body remained illuminated
(in -./ Seeing this, they were filled with wonder. [P. 62b:] They installed him
as a great king for ever.
After some time, the ,.. Akshobhya arrived. In accordance with (his) prophecy,
a woman with perfect form and young flesh brought gold dust and a full flower
of white silver and offered them into his (Gopalas) hands. She said, I shall be the
queen to look after your kingdom. Accordingly, he took her as his queen. In addition,
he took many high-caste women as his wives. Not long afterwards, he invited the ,..
Akshobhya and many ,. to his palace. He showed them much honour. They
compiled many
From among the queens, one of Kshatriya caste showed great honour to the monk
Akshobhya. He asked, What do you want? She said, The king has many queens but
I want him for myself (alone). Inside a skull, the ,.. had a brain with worms wriggling395
dn it. He pronounced a three-syllable -396on it and said, Take it to the king. Since
the food was very lowly, the queen could not take it to the king and threw it into the water.
The , who was there helplessly submitted (to her). A short while after that, (Gopalas)
father in his previous existence, namely, bDe-Ba, changed himself into a boy with blue hair
coming down (from his head) and entered into the womb of the Kshatriya queen. When a
son was born, with the agreement of many ,. who had gathered there, he was named
Sri Dharmapala (.t//t cur,/ Then bSam-DZin-Ma, his (bDe-Bas) queen
from O-rGyan in his previous existence, became his consort (again) and was famous as an
incarnate goddess.
Then the ,.. Akshobhya said, Prince Sri Dharmapala should build a temple to
house novice-monks. If it were built on top of a lake, it would be famous. If it were built
on top of the palace of the ,, it would be rich. The prince said, I do not have the
strength to fill up the lake. (The ,.. said), That is no excuse. In about seven generations
from now, among the snowy mountains, your father [p. 63a:] will build a temple like
a solid Akanishtha (heaven), on top of the dwelling of the two , gSer-lDan and
gYu-lDan. If you bring innumerable living beings (to fill up the lake), how can a lake like
this not be filled up? So saying, he disappeared.
Being a bit doubtful, (Sri Dharmapala) asked his father (Gopala). (The father) said,
That is true. After that, they began to fill up the lake and the , while helping to do
so, were dried out. On top of this, he built a (well-)measured and (well) laid-out temple of
brick. It became known as the temple which hides a lake. Because the people who lived
there had a disease brought about by cold397and relied (for cure) on the medicine produced
by three pungent herbs,398it was also known as the temple of the three pungent herbs. In
that temple, the unimaginable rites of the teachings of just fifty ,. were performed.
(22) DEVARAJA tu+:tc:+tto
Before the present aeon, on an island in the river Yamuna, there was a king called
Devaraja, whose kingdom was not like other kingdoms and who looked after all (his)
people in accordance with religion. Since he had no son, he thought, If I find a teacher
who has fully renounced this world399 and become a novice-monk (at his feet), I shall
possess the kingdom of the holy religion. He concentrated single-mindedly (on this
thought). In time, a boy with golden hair coming down (from his head) appeared, carrying
a precious, shining, brass (instrument). (He said), O great king, since you alone have an
exalted position, wherever they may be, let there be none among the many living beings
(of this world) whom you do not regard as your parents. After you have fully renounced
the world,400 if you adopt the ways of the Hearers, the well-being of the world will be
lessened. Therefore, take possession of the kingdom and do good to living beings.
You have no burden other than the ten thousand towns of this (kingdom). At a future
time, when you will be one hundred years old, at that time when the Teaching of the
Buddha Sakyamuni will be declining, the Bodhisattva Sarva-nivarana-vishkambhin
c/t -t s./o) will exhort you ..., etc. In this way, he made many
prophecies about (future) incarnations in Tibet.
[P. 63b:] Thereupon, from the heart of Devaraja, a white boy rose up and, as if
clarifying the prophecy, said Om Mani Padme Hum as a sort of reply (to the prophecy).
In accordance (with this appearance), the former boy, Samantabhadra, and the latter boy,
Avalokitesvara, these two, together with Devaraja, came to the bank of the river Yamuna.
In front of a tree, on a seat of grass and antelope401 skins, sat DIpamkara Srljnana, gracing
the path of action and wearing three pieces of religious robes. The king (and the other two)
saluted him thrice. (DIpamkara) said, Why does the lord Avalokitesvara salute me?
Devaraja said, Since I have no son, I wished to become a novice-monk. But this boy has
bestowed many (prophecies) about future incarnations and initiations. Therefore, I have
come to your presence. How right is he?
(DIpamkara said), What mistake has Samantabhadra made? O Dharmaraja, you will
have no suffering.402Your son will accomplish something. In this way, he prophesied the
erection of ten milllion ., by the Dharmaraja Asoka and the consecration (of those
., by the Arhat, KIrti. Further, (he said), If, for as long as the sky is not destroyed,
you take the Bodhisattva-vows like rDZi-Bo the herdsman403and, working with desire but
untainted by evils, do good to the world, there will certainly be benefit to living beings.
Therefore, in this island, there are ten thousand (towns). As Samantabhadra has said ...,
etc., as above. He prophesied the Dharmarajas and the times404of their rebirths.
At that supplementary (remark), one wearing a blue lower garment appeared from
underneath the tree, carrying an iron arrow and an iron bow (in his hand). He struck the
king with his arrow and said, Finally, let it come down on you. In this way, he enacted
the events that would take place in the time of Gian Dar(-Ma) and dPal-Gyi rDo-rJe of lHa-
lHuri and (made) a prayer.
After that, the king prayed to the incarnate monk (DIpamkara), who granted him
a knowledge-bearing ,, as his queen. To her, the princes [p. 64a:] bKra-Sis-lDe, dPal-
Gi-lDe and IDe-bTSug-lDe, these three, were born. The father and sons, these four,
divided the island (into four parts). Each obtained a fourth part and each administered the
laws prescribed by religion. All followed religion and many generations were happy.
(23) THE BOY SANGHAVARDHANA ;tcttt tutt
In the land of Padmavatl (t.c in Magadha, there was a householder called
Srlgupta .t/o who was wealthy and possessed much land. He had a wife called
Suprabha ( .-tz. She had a son who was named Sarighavardhana .c.t.
tu./ While still a child, he looked around at everything (and said), Bring me the three
pieces of religious robes. He talked about this and other things and, after he had
grown up,405 he further perfected the teaching of religion, as the fruit of the patience
(of his hearers). He said,
t/ //. /. ,. / -/ . ./. /-. . /,,,
t / . /.. ..// / . .. . ,.
t/. . -/. .. -. ,/. / ./..c /,,.
The parents were unhappy. Taking their son with them, they came to the centre of the
town. The townspeople asked, What is wrong with the two worthy householders? They
replied, We have heard that we will be separated from our son. The townspeople said to
the son, With kind parents such as these, where should the son go? The son said, Since
you are afraid that I might be separated from my kind parents for a long time, I shall go in
such a way that I will not be separated from them. Again, the townspeople examined this
way and pronounced it to be right, The boy said,
t/ , ./ -, ,.
r. .,... .//.,
r. /// // /. . /.. . /.. /,
r/.. . //. /.. . /.
t /// , / /. / /,,.
t /// -/. -, ,. //. / ./. .// //. /.,
+. /.. -, ,. /. /. / /,,.
o /..//.. / .// /. ,.
An incarnate monk appeared. [P. 64b:] He gave the following advice: There is a
way of relying on (living in) seclusion (practised by) Hearers and Individual Buddhas in a
monastery on the outskirts (of this town), where the doing of good to others is allowed to
decline and one thinks of making only oneself calm and happy. Do not go there. Cut off
the habit of caring for the aim of your own calmness and happiness. Work in the best
(possible) way to fulfil the aims of (all) living beings.
The parents said (to the boy), Listen to this excellent advice. In the end, your virtue
will be supremely good. For the present, until (the boy) grew up, they feared that he
would be eaten by carnivorous and venomous animals. So, for some time, they did not let
him go. Once, however, Sarighavardhana went beyond the limit of the town. Through love
(of him), the townspeople followed and came beyond (the limit of the town). At that time,
(Sanghavardhana), (standing) in front of a jackal, was cutting off bits of the flesh of his
(own) body and giving them to (the jackal). (He said to the jackal), One who has taken
a body like yours, will take care of this my body many (times). This time, since (I) do not
trust it, eat this destructible body (of mine). Seeing him thus giving away his body (and
realising that) the signs were many, the parents were unhappy in their minds. Coming back
(home) and thinking of what had happened, they were overwhelmed (with grief). At that
time, the boy said,
, /. ,. . ,..,
:/. //. /./..,. / /.. /
, ../ /., .. / .//.,
t /. .//., / //, /. . /.,
t//, ..,... //. /
r/ /. .. / / ../ /.,
, /.,/ . ,./.
:/.,/ /. ./ / /. :/.. :.../
t .. .-.. /. .//., / -, ,.
t. / /., / -. /.-. /.. / .. ,.../,
His body was healed and became as it was previously. Then he placed his hands on
the head of his parents, asked them not to be grieved and preached much religion to them.
The parents said,
o ,. ./ . ,.. ,/. .,.
t.. / .. // /. ../ .. /.. .. /. ,
c .. . ., /.
o/ .. .. . /. / /, / /.,
+ ,.. .. . // /. ,. /.. / /- .
:. . , ./ . / /, -.
:/ ./.. , c; ,. /.. ./ .
+. ./.. /. ,. ./, ...,../,
The son said,
:/. ,. .. /.. /.. ..///....
t .. .,, ,. /..
t /// , /.. /. ./ / /. .
+. /// /. /. ./. / /. :/.. :.../
Immediately (after this), he was initiated (into the priesthood) and straightaway
became one whom one could not be satisfied with seeing. Five hundred boys appeared
there magically. They said, If you are going to rely on living in the outskirts, why
should we not rely (on that)? So saying, they begged to be initiated. They asked that
(the initiation) be granted by the incarnate ,.. Sanghavardhana and they were initiated
(accordingly). Sanghavardhana allotted a safe place and food to each in the place on the
outskirts and made many prophecies about what would happen in Tibet in the future. Many
ordinary boys were also placed in (the path of) religion.
(24) RAJA THE SINGLE MAN407
Once upon a time, in the land of Varanasi, there was a person who sought refuge in
action, was devoted to wealth and, for food, relied on alms. He came to the land of mDo-
KHams in Tibet for a short while. He asked for food from a householder, (who) gave him
a (portion of) food and butter.408Taking it with him, he came (to a spot), (where) he saw an
old, weak dog, sleeping at the crossroads. Because of the compassionate thought that
this (dog), who needs to rely on food, has nothing to eat, he gave the food which he had
in his hand (to the dog), breathing (a - on it to make it fit (to be eaten by the dog).409
After that, he came to the middle of the country and saw a few men who had died of acute
pain. Further on, coming inside a good house, he saw the servant of the KHams-Pa lying
dead among many hybrid yaks -tz and horses. He saw a beautiful woman who had
died on the side of the cooking-stove, while she had been cooking. He saw a young man
who had died after having fallen into an intermediate state (between death and rebirth). He
saw the master (of the house), sitting in his chair, dead while eating. At that time, Raja said,
r/. /. ./. /. / ../ ,,...
:/. /.././ .- . /. ,./
t.. / -. ,.././, t .. .
:/. -. ./. .,, / ,..
r ,.. /- / /. . /.-. -./, ./.
:/. .. . ..... ,../..
t/. . ./ . /- ... /..//. .-.,410, c/; /. ...
t. /. :/.. :.../ /. -. /.
:/. -. ./. /.. /. ,. ... . -. //. /
t /. /. / /. .-./ / -. /, / /..//..
t -. // / //, /. / ./,
+. -. // / /.. t /.. /..
So saying, he came outside (the house) and, as he was coming down a highway, met
three teachers, to whom he said,
:. /.. ./ /.. /. ,,.. / .,./
t / ,. /.. ,.. . ..././ //,
c-. . .. /. /..//.. ..,... / //.
t ../. /. ,/ /.. / /.. / ../
The three teachers said,
+ /. .. .. /.. ... / ,,.. / .,./
t /,//, ,.. /. /. .-,..-.
r/. .,./, .. ., ,. . . ,. /..
t.. . /. /.. r/.... -, /. .. /// ,
Raja led them to the house. Cutting one corpse into three pieces, the three teachers
made a great ,: (offering) to a fierce deity. When a big lamp was fully lit,
in the evening, a non-human being with a big form, full of eyes, appeared. He blew
through the top of the chimney and blew out the big lamp in the house. Coming down,
he began to kill the three teachers. One of them threw a ,: (offering) (at him), (but)
as soon as he (the non-human) had fallen down, he got up and killed the three teachers.
To Raja, he said,
t / ,. . ./.... /, /. ./,/... -.
t , ./... /. /.-. ./ /.-..
:. -. .. / /. :/.. :.../
:,/ ,. . /. - ../, / /
o, /., ./../.. ./ . .
t /. /. .// / /.. /...
t - ,, .,
So saying, he went away.
Once again, (Raja) went along the highway. He met an old monk who had the
appearance of one who had become a receiver-of-alms. He (Raja) said to him,
:. ./ // ,.././ . .,/.. u..
t / ,. . //, -
u. ../. /. / t ... /. ,. /..
r/.. -, /.. ... /.,/ /- .. /.-
+. ./.. ,..., /. ./ /. /. ,,.. / .,./
... ..././-..
+. ,. ,.. . //, ,. ..,/
The monk said,
t - /. t cc; r/.. -, //, . ,..
t - .... / ,.. , ,.. / .,,... /. ,/ ./.-.
o. / /. /. / /. t /// , / /..
t / /. - ///.. .. -.
Then Raja was respectful (towards him), invited him inside, honoured him with water
and food and requested him to look at those (dead). He (the monk) did not prepare the lamp
and food offerings. Without saying HUM PHAT PHAT, etc., he made an ordinary prayer
and sat down. Raja (told him) what had happened yesterday and that the fierce non-human
being would come again tonight. (He asked), With this prayer, will he come or will he not
come? I shall remain hidden (to find out).
The monk said, Even yesterday you were not able (to escape) by hiding. You were
protected by the (Three) Jewels. Sir, pray to the Three Jewels. Formerly, too, this
ordinary (prayer) controlled wild (demons, etc.) By this path of performance, you will
also protect many. Now, at last, when you go from this country to your country in
order to sell the type of plant which is like this tea-plant, control living beings through
this path of performance.
Once again, holding himself erect,411 he sat down in the virtuous ,, (posture).
When that many-eyed one blew through the top of the chimney, he could not blow out the
lamp as he had done yesterday. When he came down to blow (it out), the monk snapped
his fingers once and the many-eyed one fell flat on his back. Then the monk said, Having
killed my parents, the givers-of-alms, you (also) deprived me of my pupils, the three
teachers. Now, since the three of them have performed the rites of a fierce deity, you will
be finished. Furthermore, if you do not end the epidemic (which is plaguing) the people of
this town, I shall destroy you right here. He (the non-human) took a solemn oath (to end
the epidemic). After that, in accordance (with the oath), the epidemic (which was plaguing)
the people of the town was removed.
(25) GE-SAR412
Once upon a time, in Varanasi, there were two kings called Padma and Utpala.
Between them, Padma had a son called Ge-Sar and [p. 66b:] Utpala had a daughter
called Suparna t/-tz. Ge-Sars mother was called bZan-Mo (KalyanI or Bhadra).
King Padma was very powerful so the whole country (of Varanasi) was under his control.
At that time, Suparna cast her eyes on Ge-Sar. King Padmas servant-girl, Pre-Te,
and Utpalas (servant-girl), sGyid-Ma, carried the gossip of their respective houses to each
other. Dissension arose (between the two houses) and the two masters were in
disagreement with each other.
After some time, King Padma died. At that time, Ge-Sars ministers, subjects
and wealth passed to Utpala. Pre-Te, too, had no means of livelihood. Ge-Sars mother
blamed Pre-Te, saying, Other than calling me bZan-Mo (the good woman), people
have never called me Nan-Mo (the bad woman). It is you who have carried evil gossip
outside (this house) so that it has come to this. In this way, she blamed (Pre-Te). Pre-Te
went to her rival servant-woman (sGyid-Ma). Then, since Ge-Sar and his mother were
without wealth, bZan-Mo repaired broom-sticks and (tried to) sell them in the town, but
mother and child, the two, had a hard time. The broom-sticks were not enough (to make
a living on) and their food-stocks came to an end.413
Then, since she had a little time (to herself), bZari-Mo went out. While she
was out, a beggar appeared before the gate (of the house). Ge-Sar heard the sound
of the (beggars) stick and came to him. The beggar said, Ge-Sar, if ones wealth
is great, then, the benefitting (of others) by that (wealth) is the fruit of holy giving.
But if I have come at a time of want, tell me so in time. Ge-Sar said, If there is
to be a fruit, there has to be a root. Go in another direction (from here). The beggar said,
Even if you have only one grain of rice, give it (to me). Ge-Sar searched inside
(the house). Whatever little handful of rice he found, he joyfully invited him (the beggar)
inside. The beggar said, Put it in a large copper pot and cook it. So he cooked
it in a copper pot with a capacity of twenty Varanasi /// and it was more than full.
He filled up the begging-bowl of the field (of merit), (i.e., the beggar)414 and invited
him (to eat).
Suparna was (standing) on top of the inner part of the palace of Utpala. Seeing
(the beggar), she shot a far-reaching arrow of spittle (towards him). [P. 67a:] It fell
on the beggars bowl and condemned it to be turned upside down. Without considering
this, the field (of merit) (i.e., the beggar) went on eating. Ge-Sar was unhappy,
(thinking), By such an unvirtuous repayment (of the beggars blessings), the honour
which I have done him has been made impure. If I change (his food), it may seem
as if (I offered him) abstinential food.415 If I do not change it, I may be destroyed while
steeped in evil.
The holy one knew (Ge-Sars thoughts) and said,
t., /. //.. ./, ... ./ ,. -.:c
o... /. /./. / -. . /. t/-./.-. . ,..
c-. c.s /. ,./.
o/ /. /.// /,,. / /. // stage.
t.,,, /. /.. / . ,. .//./ ..,/
t. /z ./, ..// .. /. /..
:. , /. /- / /. /. .. ../ ./ ,. .// /.
t /// ,.. ,. /. ,/ /, /. . /..,
So saying, he disappeared. When his (Ge-Sars) mother returned, (Ge-Sar) showed
her the twenty /// of rice-gruel and the mothers health was restored.
At that time, (Ge-Sar) said to his mother,
t / //., ,.. /, /. //, .
t.- /. /.. ./ ..... -.
t ,. t /// /. /. /. / ,., - ./ / ..,..
/- / /-.)417
+. /// ,. -, /. .,././/,
The mother said, Do not say such words. You are very young. The son said,
+ -// . . .. ... ..
+ -// ./.. ..././- ./.,/
r/ . //- .. . /./. ., /. /,
r/. /-. t /// , . 418
He went to a big forest in the east and found (a pair o f ) shoes (which would take him)
wherever he thought (of going). When he came to the forest in the west, a high-class
physician 419 gave him an auspicions bag (full of) medicines. Not long afterwards, he
returned home. Throwing away his mothers stick, he took out the best (medicines) from
the auspicious bag and gave them to his mother.
After that, Utpala saw that, without their wealth being apparent, (Ge-Sars) mother
and (her) child were happy.420In order to find out,421 he dressed up Suparna in ornaments
and riches and gave her to Ge-Sar. Suparna showed that she was unhappy in (Ge-Sars)
house. Ge-Sar put (one of?) Suparnas feet in one of his (magical) shoes. He put (one of?)
his (feet) in the other. He thought of a small island [p. 67b:] and, in a moment, they arrived
there. Ge-Sar said, Since you are a person under my power,422 stay here for as long as
you do not feel the (pain of) separation from me. Suparna was alarmed and offered
intense apologies.
After that, (on one occasion), when Ge-Sar had placed his head on Suparnas lap and
fallen asleep, Suparna left Ge-Sar and putting on (Ge-Sars) shoes, thought of her fathers
house and arrived there. As soon as he woke up, Ge-Sar (found that Suparna) and the
shoes were not there. A voice from heaven said,
c.s . /. /. / /. .
t.. /. /. / ,/.-....
u,,/, , /. ., /. / /,,.
s ,. .// -.. ,. -/.
Ge-Sar looked (and saw) a red creature, with one horn, in front of him. He mounted
(on him) and, in one moment, departed from the sea-side. When the creature was
no (longer) there he found a magic wand.423 Taking it along, he came to the centre of
a town and met many people eating at a local festival. He asked for alms but they did not
give him any. (Ge-Sar made himself invisible and) ate the food of a person sitting at the
head of the assembly. (That man) said, Even if I eat uninterruptedly, I am not satisfied,424
and went into a garden. (Ge-Sar followed) in his footsteps and came (there). There were
red and yellow flowers (in the garden). He ate the red flowers and became a monkey.
He climbed a fruit tree and ate the fruit. Coming down, he ate the yellow flowers and
became a man again.
Having (once) changed (his form), he saw the opportunities of changing (his
form again). He took red and yellow flowers with him and arrived at Utpalas door
and called out to him, saying, There is a strange monkey at the door. He is looking
for a safe place for some days in your (house). Later, he begs (to stay) with me.
Then, because (he ate) a red flower, he changed into a monkey and (stood) in front
of the door. A minister took him inside and he (Ge-Sar, the monkey) saluted
the king (Utpala) and showed him many signs of honour. The king was pleased
and said, Do not show this (monkey) to Suparna. If, on seeing this, she takes
it to herself, the confidence of others (who seek help from me) will, perhaps, be lost.
Then, when Suparna was walking about,425 the monkey placed his knees (on the
ground) and [p. 68a:] made many signs of doing honour (to her). Suparna gladly took
him to herself.
Once, (Ge-Sar) put a flower inside Suparnas food, which she enjoyed. Suparna
became a monkey. (Ge-Sar) took his shoes and returned home.
After experiencing the sufferings of a monkey for seven years, she (Suparna)
became a human again. (Seeing that) Ge-Sars powers to change (himself and others)
were very powerful, Utpala was afraid and restored (Ge-Sars) former wealth (to him),
with an addition. His ministers, too, were alarmed and begging (Ge-Sar) to forgive
them their faults, fell down at Ge-Sars feet. Then Utpala and the others of Utpalas
entourage - each with all his entourage - were established in the (true) religion.
(26) SASA ttoo THE HARE426
On the west side of Varanasi, there was a single man who was poor and had
no friends. He had a field which could be sown with one ru/ of rice(-seeds). He sowed
the (seeds) and, (for the outcome), sought some refuge (in the Three Jewels). Before
the harvest had arrived, a hare, who was well-disposed towards others, came and ate
the green rice-stalks of his field. Once, (the man) came to the field but could not see the
result of what he had sown. He became angry and, taking his bow and arrows with him,
waited for the eater (of his grain). Seeing the hare, the single man said, My stomach
is nourished by this (grain) which you have destroyed, and prepared to shoot an arrow
at him. The hare said,
: /., /., ./ /.. /.. ..... ,..,
t / ,. . ,. ,. .// /. /,,, ..
t /. ,, / ../. /. /. .. / .//.,
:/../. / ,. /. ./ t , ,. .// /. /,,,
The man thought, You preach religion but you have deprived me of my wealth.
I shall ask how (you can claim) to do good. He asked (the hare), What sort of good will
you do to me in return? The hare said,
:/. /, / -/ /. /.
u /,. / ,
t . ., /. ,.., /... . ...
:/, /,. -.//./::: /.. /. -, /,
So saying, the hare did not run away but remained where he was, laughing. Looking
at him, (the single man) saw that his lips were tom. He thought, [p. 68b:] Is this (simply)
his nonchalance or is he an incarnation who is in trouble? He said (to the hare), I shall
find (something) useful for you. The hare said, Now, cook some parched rice in beer.
(The single man) did just as he was told.
Guided by the incarnate hare, (they came to) the bank of a river where there was a
barbarian king. It was full of many things such as green (plants) and a great deal of mud.
(The single man) filled (the place) with many428 arrows and many bows, scattering them
everywhere excitedly. He filled the sand-bank with the foot-prints of his horse and came to
the kings door. (The hare) said (to the king),
o /, ,. . /. . . . , .
The king decided in his mind that (the hare) was a divine incarnation. Futhermore, he
had never known a hare to preach religion like this. He (the king) replied,
:. /. ,. ,.
r/ ./ /. /., / /. /.
t..// /./, ,/. -./
s, /.. .. /. /././,
c// / - ./ ../. ,, -.:. .
So saying, he made his ministers find the man, called him indoors and showed him
honour. With apprehension, that man said to the incarnation, You are skilled in means but
now, at last, you have made a mistake. The king became doubtful (and asked the hare),
Lord, what is he saying? The hare replied, He says, One who is a barbarian king
(swells up into) a ball430with pride, after having done only trifling honour. An insignificant
person like this (king) has no friends. When he has gone, quickly, to the fields of
happiness, may (you), the god, free the king (from the cycle of rebirths). Then the king,
being unable to bear these words, sent (the hare) away with five hundred horsemen,
unimaginable riches and (his daughter) lHai-lHa-Mo. (The horsemen, etc.) were led by the
incarnate hare.
Coming to the land of the demons of the south, called Lon-Ka (=Lanka) the crooked,
the Incarnation spoke verses such as,
u. ./ ,., /.- ..// . /.- /.,
:/ /./ . ./ /. //. .
Then the demons, seeing the army, fled, in an angry mood, into a hole with many
levels (of depth). The Incarnation pursued them at each level and spoke the verses between
s../ ./.,. o.../ /. ./.,.
[p. 69a:] and
. ./. /. :/.. :.../ .,.../,
After they had been carried deep into the interior (of the hole), (the hare said),
O king, this war (has come about) because of karmic sins committed in previous (lives).
Remembering the sorrow connected with it, repent (of your sins). If you seek refuge in
the Three Divine (objects of worship), the war will quickly come to an end and they
(your army) will be saved. I lead a pure life, (eat only) blades of grass, (drink only) pure
water. I sleep under trees (and), because my (fore-)arms are short, am quick to move to the
top. So saying, he rubbed himself and went there.
(27) THE EIGHT-YEAR OLD BOY431
Once upon a time, in a forest in the west, there was an eight-year old boy, who ate
only the fruit of trees. At that time, one who was the child of a soldier, another who was the
child of a rich man (and the eight-year old boy), these three, came together in that forest
through the force of /- and stayed there playing various games. Three beautiful
goddesses, delightful to the heart, appeared. They went to a large monastery in the west.
The soldiers child said, Listen to me, my two friends. If the (three goddesses), beautiful to
. look at, who have appeared here, were taken as friends of (us) three, it would be good.
Of course, we will get them through strength. The rich mans son said, Who is there who
does not delight in wealth? Of course, we will get them through wealth. The eight-year
old boy said, Everything is connected to previous (lives). It is not certain that I will be able
to get (them) at all.
So he said but the two others would not listen to him. The eight-year old boy had five
buffaloes, five female yaks and five sheep. They all wagered432 the same amount and
agreed (to wait) for seven days to see who would get (the three goddesses). Firstly, the
soldiers child did not get (them) even after waiting for seven days. Similarly, the rich
mans son came back without getting the goddesses. The eight-year old boy sat down in
front of the door of the assembly-hall of the monastery. A beggar-woman, dripping with
lice, appeared and asked him, What do you want? When he had told her (all) the
circumstances, the beggar-woman said,
t.. .. /. ./
s .. . ,/, /. ./ ,..//
+ / -. ,... .// -. /..
s, /. o ,... / ..- -. /..
t. -. /. /.
[P. 69b:] Accordingly, when he was sitting and playing chess under a tree, a young
and attractive woman, with the outward appearance of a ,,, appeared and withdrew,
smiling. Just after that, the beggar-woman appeared and asked, Has your wish been
fulfilled? When he had told her how (the goddess) had appeared, she said, If you sleep
under this tree tonight, two (of the goddesses) will come. Listen to what they say. When
he was sleeping (there), at (the time of) sunset, there was a great noise on top of a tree
which was nine tu t- in circumference and another which was eighteen tu t-
(in circumference). A little bird alighted on top of the nine 't- (tree). It bowed (its head)
three times to the right and left and entered (into the tree) straight from there. After a little
while, a bird which was twice as large as the previous one, alighted on top of the eighteen
t- tree. The former bird said to him,
u us t.o -. /..
o /.. ,. ..// /. .
o /.. /. ..//.:: /.-. ,.
The latter replied,
t /. ., / /. ..//. .// t /.. -.
:/.. . .-.//. /.- ,. . . / /.
t / t . /.- /. . / -, -/ .// /. ///..
u /. .,./ -. /.. ./.
t /.. /... / /. /. /,,, /./. / /. ..
s.. ./ /.. /. / / /. ..
The small bird said, There is a man at the foot of the tree. By just how many
portions of food would your stomach be filled? The big bird said, By one thousand
(portions of?) elephant-flesh my stomach will be filled. In the morning the two birds
flew away.
After that, (on the next day), the old woman appeared and asked, What did they
say yesterday? When he had told her, as (narrated) above, the old woman went away.
Not long afterwards, a beautiful woman appeared with one thousand (portions of?)
elephant-flesh. That evening, Ha-San De-Ba arrived and ate all the elephant-flesh, with
the exception of one (portion?).434 After a little while, the small bird appeared. The big
bird said, Take that (single portion of?) elephant-flesh as a token. Ask this man what
he wants and do as he wants (you to do).435 The eight-year old boy said, I want the
sky-wanderer Knowledge. The bird came down to the ground and said, You [p. 70a:]
get on top of me and do not be afraid. I shall take you to where the sky-wanderer lives.
Accordingly, he climbed (on the birds back) and they came to the western sky. They
alighted on top of a monastery with an immeasurable blue roof. Then they entered
into the interior (of the monastery). There was nobody else there. There was only a drum
.-. Carrying it with him and riding on the bird, he came (back) to the eastern sky.
He met a ,, She ran away with the drum. Once again, riding on the bird, he came to
the western sky. They landed on the top and when they were going inside, the young
woman (whom he had met) before, appeared and joyfully called him inside. Then a
hundred thousand sky-wanderers gathered together and prayed to the great hero. Then,
magically, they came back to the forest (they were in) before. The soldiers son and the
rich mans son said,
u /.. /.. ./ .//.
o... .. . /. -. ./ ,.
To this, the boy said,
o... t .... ./. -.
t /.. /. /,.... -, .
, .... ,. /:./z., /. ., / ,. /.
t / ,. ,.. -. /. ,-.. .,. . .// /. ,.
t.. / ,. . ,.. t /// /., /. -/, /. /,,,
In a little while, the goddess appeared there and said,
:/.. ... / ../ .,.
. , /. /. / /,,.
+ / /. /.///. . /. //.. -/
t.. /.- . ,.. /.- /. ./ . ,/,... /, ...
(The eight-year old boy) had a mind which was compassionate towards others.
He had thrown to a distance all confused and undisciplined actions.436 By giving
to each the training which was appropriate to him, he accomplished the good of the
world.
(28) PALAKA ttztoo THE HERDSMAN437
Once upon a time in Ma-Lai-Dab, in the entourage of Prince Sarva, there was
a woman who had neither money nor son. Through the compassion of the holy Lokesvara,
she had a son. He was very well-built438and did honour to his mother and was brought up
as only a herdsman.
One day, the herdsman found a turquoise and happily gave it to his mother. The
mother joyfully carried the boy inside (the house). [P. 70b:] She gave him rice-wine
and while he was drinking it, a bee appeared from somewhere, fell into the wine and died.
In a moment, another bee appeared and said,
:. ./ ... //.. /, /. -. / t,. r u..
u//./. . ////// ./.. /.. ,. ,.
:. . /.. , /,. , ,. ... ..
Seeing that he had caused sorrow, (the herdsman) felt great compassion, but the
wicked mother laughed at his words and, meaninglessly, became suspicious (of him).
Although he had spoken the truth, she said it was a lie. So they went to the kings palace.
She said, O great king, Sarva, listen to me! Our wicked son, the herdsman, is not afraid
of your laws, O king. In return for the wine which I gave him, he has tried to deceive
me by telling lies. It would be right for the king to decide (the case) by punishing him.
(The king) took (the mothers words) to be true and threw the herdsman into the dungeon
of a dark prison.
Then a little magical sparrow of (the colour of) blue turquoise threw crystals on top
of the herdsman, (so that the dungeon) was filled with light and became cool. The king
was happy and drew him up from the dark prison.
At that time, there was a great drought in the country. By various means, the
herdsman provided many useful (things) for the , so that it rained and there was
a wonderful harvest.
After that, he was called to the land of the , and was put in the horses
stables for three nights. They said (to him), Whatever appears here, take (for yourself).
He did439 accordingly. (A , woman) appeared three times as a frog, a serpent and
a scorpion. Finally, he took the scorpion, who became a very beautiful woman. The ,
sent her (with the herdsman) and with much wealth to the land of human beings.
The woman built a magical palace and sent back all evils to her own country. After
that, through many reincarnations, he (the herdsman) set (many) countries on (the path of)
the holy religion.
(29) RIN-CHEN MCHOG THE BRAHMANA440
Once upon a time, in a certain town, there was a person called Rin-CHen mCHog,
who was a Brahmana by caste, pure and versed in the Vedas. In the centre of that town,
there was a leper woman, who was without food, racked by disease, unable even to get up.
Rin-CHen mCHog the Brahmana saw her and had pity on her. Although he himself was
very clean, [p. 71a:] he carried the leper woman to his hermitage, gave her food and
looked after her well. Everyone called her the friendless leper woman (thus drawing
attention to her) loneliness even by her name.
At that time, the Brahmana came again and again (to her) in the morning. Because of
his great compassion, the leprosy showed many signs441of abatement. He pronounced the
(Three) Refuges (for her). He covered her hairless skin with soft clothes. He washed the
pus from her sores and healed them with medicine.
At that time, some unruly persons slandered him,442saying that he had fallen from the
Brahmana caste. Nevertheless, whenever (Rin-CHen mCHog) looked at others, he was
free of either envy or greed. He was supremely happy in giving (to others). He was not
envious of the good things others had. With skilful means, he renounced evil. In order to
save others minds, he did not quarrel with them. Through patience and the acts of a
Bodhisattva, whose ascetic practices were (like) an ornament, he fulfilled the aims of many
living beings.
(30) BSAM-GTAN BZAN-PO443
In dPal-Gyi Yan-mGul, there was a person called bSam-gTan bZan-Po, who performed
the austerities of a monk in a hermitage. A herdsman from the village came there every day,
having produced a little devotion in his mind each day. Nevertheless, because one had
to quarrel (with him) with much meaningless noise, bSam-gTan bZan-Po (said to the
herdsman),
t /-. /.. ,. ... ./. .///
. ,. /.. /. /., / /..- ./. .///
:. .. -, /. . /. -/
o. ,. .. ., /, .,, -. ./..444
:. .// /.. ... . -/ /./
t /. /../, . ../ -, -..
t / ,. /.. // /. .- /..
t /.. ,. ./ ,.
+. t /.. ././/. /,,.
u. ./ ,.. ,. ..// / .// ,. .// /. //..
t.. ./../.. /.. c ., /- /..
Refuting him, the hersdsman said,
r/. t -. /.. ./ //
t /. ,/ ,./ ../, ..//
t -, / ,. /.. -/
t ::/; t / t /. -,.// /./, /., .// /. ,...
t / t - -,.. -, /
:/. / //. .// . / / -.
t /. / t /// /. ./. /. . //.
t /. ,. /... /// -. o ,. .
bSam-gTan bZari-Po had immeasurable pity (on him). In one moment, by magic, he
brought the cattle and other (animals) from (all) sides into his presence. To the herdsman,
he said,
r/. /.,, . -/, .
/s-,: /zt / .-//.. ,. -./ /..
+/., ../ -/ .,
However, (the herdsman) would not listen but went away elsewhere. A wooden
splinter entered his foot. While he was crying with pain,446 bSam-gTan bZan-Po arrived
there. Although he cured the pain in the foot in an instant, the herdsman felt no joy and
was not grateful. Nevertheless, through many (other) means, (bSam-gTan bZan-Po) set the
herdsman on the path to heaven.
(31) THE YOGI OF THE BURNING-GROUND447
Once upon a time, in the great burning-ground (called) SItavana (/s/o :su/),
he (Avalokitesvara) was born as one who was without understanding, was fond of
dancing448 and of lying on corpses. He laid out the bones of the corpses brought there
as his seat. He put on the shrouds as his clothes. He ate the food offered to the dead.
He lived (in this way), overcoming the continuity of the false view of self.
One day, a vicious red vixen disputed449 the possession of a corpse with the ,,
Suddenly, a single red man appeared and drove away the vixen. The ,, said,
o .. - / ,. .,/ -. /..
s. / .. //./., ..-.
t .. . /. ,.. ./. ,/,
t.. /. /. /. ./ /. .. / /..
c. /. / ././, //. ./ -,
s/ /. . / .-, ..-
o. / /.. -. ..,/ o ,. / ///./ -.
The red man did not listen but wounded the vixen by piercing her with an arrow
of compassion. The ,, felt immeasurable love and compassion and, cutting off his own
black flesh, gave it to the vixen. Shortly afterwards, (the wound) was healed.
[P. 72a:] After that, he (the ,, set (others) on the path of liberation through (skilful)
means. Once, when he had been seized by the vixen, he lay there like a senseless (person).
A woman, ornamented with bones and coloured like red molten bronze, appeared. Dancing
joyously, she came in front of him. She said, O great senseless one, whatever you delight
in, (I shall) grant. He said, Drive this flesh-eating demoness away. After taking out the
(vixens) heart, she disappeared invisibly into light.
(32) THE KING OF A SMALL COUNTRY450
Once upon a time, when he (Avalokitesvara) was the king of a small country, he had
a son called King od-sTag and a queen called od-lDan-Ma. He lived (surrounded) by the
ornament of beautiful attendants and servants.
(Once), od-sTag went to a forest for a short while, but did not come back after a long
while. (The king) sent a minister to look for him. (He found that) a barbarian king had
seized od-sTag deep in the forest, had tied up his limbs and was putting him up on
(a pile of) wood. The minister returned and said (to the king),
t.., /. /. :. .,
u /.. ,. ,/. / .. /, // /,
t . //. /,/ ./ /-
r/ /// .. .
Everyone was seized with grief and did not know what to do.
At that time, the king of the small country took an iron bow, iron arrows
ornamented451 with copper wings452 and went to the forest looking very awe-inspiring.
The barbarian king appeared, surrounded by his army. Coming to the middle (of that
army), (the king of the small country) put an arrow (on his bow), (shot it) and pierced a
large deodar tree. The deodar tree fell down and crushed many other trees. The (barbarian)
king became very afraid and said,
:. / ,. .,/ ./ . ,.
:.// -. ./ ,. . t /// . ,. .
The king of the small country said,
r/, . ,. -.,/./, . ///
:/ ,., - /- / -, /.,
+//.,/ t ../. -. / .,/
s/// t /, /. ,. t ::/; t / ,. /
The barbarian king said, O great hero, as you have strength, so think lovingly. How
can a fox (like me) quarrel in a lions den? Because of that, I shall give my daughter and
my wealth to this king (od-sTag) (after) freeing (him). od-sTag was freed. Giving his
daughter, (the barbarian king) established her in both wealth and religion.
After some time, od-sTag said, O king, you did not kill (the barbarian king) who
deserved to be killed. What is this (you have done) to take as a friend one who does not
deserve to be a friend? In reply, the king of the small country said, If I had killed him,
a great deal of anger would have arisen in the country. Later, there would have been
nothing but revenge for me for the life (I had taken). In this way, he explained fully the
law of cause and effect. Gradually, he made (od-sTag) follow the path of enlightenment
which is salvation.
(33) KUN-TU RGYU THE SRO-LON BIRD453
Once upon a time, in the country called Varanasi, there was a merchant called dGe-Ba
bZan-Po. He had two birds as his ministers, one of whom was called Kun-Tu rGyu the
Sro-Lori bird; the other, Blue Turquoise the parrot. He had a wife called Ma-Khol who was
beautiful in both looks and voice. She had a female servant called mCHu-sNuri, whose
(attention to) food and work may both have been conscientious454 but who could not be
trusted otherwise.
On the north side of Varanasi, there was a householder, (also) called dGe-Ba bZan-
Po, who was a very close friend of the merchant. When the merchant was about to go to
sea in order to find jewels, he (dGe-Ba bZan-Po the merchant) came to a banquet in the
house of the householder, dGe-Ba bZan-Po. At that time, (dGe-Ba bZan-Po the merchant)
said (to dGe-Ba bZan-Po the householder), confidentially, I am going to the outer ocean.
During that time, you keep an eye on my wife and look after the others. He then returned
to his own house and made the following arrangements. O Sro-Lon bird, (called) Kun-Tu
rGyu, (he said), since you are useful anywhere, be, properly, the guardian of the exterior
(of the house). O parrot, since you have cultivated learning and are skilled in speech, be,
properly, the guardian of the interior (of the house). Both of you (together) look after the
exterior and interior (of the house). Let Ma-KHol control her body and speech. As for the
servant, [p. 73a:] since she has nothing to do other than minding her job as a servant, let
her not have any plans455she is not authorized to have. (Having made these arrangements,
the merchant) set out on his business(-travel).
When he had gone, in that country (Varanasi), dGe-Ba bZan-Po (the householder)
held a great spectacle. (The merchants) wife and servant set out to go to the spectacle.
Kun-Tu rGyu the Sro-Lon bird said, There is an enemy inside a womans body. Through
many activities,456 it draws (her) to misfortune. Rather than, later, putting the blame
on someone else,457 a present postponement (of going out) would be joyful. Ma-KHol,
did not the master of the house tell you? You have not been appointed the guardian
of the exterior. I have been appointed (guardian of the exterior). Do as you have been
appointed to do. The servant-woman, mCHu-sNun, said, A wicked bird (like you) has
not got a large human understanding. Do not talk too much. Peck at (and untie) the knots in
the wool458 and stay at home. So saying, she led (her mistress) by the strap of her
mistresss horse and went out. (Before they left), Kun-Tu rGyu the Sro-Lon bird said
(to them), Give my share of food and work to the parrot. (Then), he said (to himself),
I shall go to see how those two bad women summon the enemy (without) because of the
enemy they carry (within themselves), and flew there.
Then Kun-Tu rGyu arrived and (saw that), at the cross-roads of the town, many
people were singing and dancing. Some were good, some were not good. (There was)
much talk about who was good and who was not very good. On the south side of the
bazaar, there was a shrine with thirteen steps. (Kun-Tu rGyu) sat down on the first step and
looked. The householder called dGe-Ba bZan-Po was in the bazaar, exceeding all others in
his ornaments and (fine) clothes and praised by all his people. Coming to Ma-KHol and her
servant and attendant, the householder said, At present, in all the crowd in this bazaar,
there is none better than the two of us. It is right that we should be united. Ma-KHol did
not promise anything but the servant-woman said, The merchant may not come back.
Even if he does come back, your body will not be exhausted (by then). (So saying, she)
put a turquoise from Ma-KHols neck on the householder(s neck). To the householder
[p. 73b:] she said, Come this evening.
Kun-Tu rGyu (went home and) said to Blue Turquoise the parrot,
+ ,. /.. .., .//./ /.
o. ./ /. ... /. /. / /..
:/. /. /., . // /. ,.
:/. ../ .- / .. ..-, /..//
BlueTurquoise the parrot took care of the key, shut the gate and stayed on the
topmost floor of the house. The enemy from outside did not appear but the mistress and
the servant - these two - appeared. As if he did not notice anything, (Blue Turquoise the
parrot) opened the door. When they had come inside, he shut the door and hid the key.
The servant said, O bird, Kun(-Tu rGyu), this evening, reduce the brightness (of the
lamps)459and sleep in peace. A great guest is coming.
In the evening, (dGe-Ba bZan-Po the householder) arrived. The guest came to the
gate but it was not open. The servant said, O wicked bird, Kun(-Tu rGyu), where are you?
Bring the key here. The guest has come. Blue Turquoise said,
o... t . /. / ,.. ../. -. t /.. /. /. .
+ ,.. ./ -. /. ..., -. //. ..-,
o. /. t , .,,. ,. .
+/.. // /. ,. ...
s /. . . /.. . /..
The guest waited until midnight and then left. The mistress (Ma-KHol) held up a lamp
and told Kun-Tu rGyu the clear and bitter truth. (Kun-Tu rGyu) said,
:/. .. / .,.. /. -.c
t .// /. .//./ / /. ,. ... /. . ./
Again, on the next day, (while Kun Tu rGyu was) looking from the second step of the
shrine, the householder and Ma-KHol and her servant laid the blame on someone else for
what had happened yesterday. (They) said, Come this evening. Kun-Tu rGyu hid the
key and the servant-woman knocked (him) down on a heap of bird-droppings. At that
time,461 (Kun-Tu rGyu) said,
r/. t //, /. /, t - /.
r/. t .// ./ t .// / ,..
t / .... ./ .. t .. // /. .. t ,
t / /. -./ /,,, ./. /. .. / .// /. // ,/
(Kun-Tu rGyu) sat down on the second of the thirteen steps leading to the top of
the house and, since the merchant had not come back, gave advice to Ma-KHol for
her body and mind. He explained the tradition of healing the sphere of sins [p. 74a:]
and turned her back (from the path of sin). Thus, up to the tenth step on the west side,
(he told her) the life-story of Raja the single man (on the second step) and, similarly,
following the outer series (of steps) on the west, from the top of each step: the story
of Ge-Sar (on the third step), the hare (on the fourth step), the eight-year-old boy
(on the fifth step), the herdsman (on the sixth step), Rin-CHen mCHog the Brahmana
(on the seventh step), bSam-gTan bZari-Po (on the eighth step), the ,, of the burning-
ground (on the ninth step) and the king of the small country (on the tenth step).
On the eleventh step, he made prophecies about the future and (said) prayers.
On the twelfth step, (he spoke of) dreams and the importance of the guardian,462
Blue Turquoise. On the thirteenth step, he completed his talk by (talking about) his birth
as the child-god, od-Zer mCHog. At dawn, he showed her how to get past (the night),
the time of sexual intercourse. Since the spectacle was different (each day) for thirteen
days, she (Ma-KHol) wore a (different) turquoise each day.
In the outer west (quarter of the house), the servant pulled up the householder from the
back of the house. The two birds sat on either side. Kun-Tu rGyu said (to the servant),
t.// ,.// ,.// .,
t.// /. ,.// ../ ., .. ,.
. .. .. /. /./ .. ,..//
:/. /..//.. ...-.. ,,. /. . / /.- ... 463
Blue Turquoise said (to the householder),
./ , ., /. /. ./c
c.. ., ,.. ., /., .,.c
o/. //. - -. /- ..,cc
Through amusement, anger & c., mCHu-sNun the servant let the rope slip out
(of her hand) and heard the sound of the householders head breaking. Kun-Tu rGyu
laughed and said,
t//. ///. ../ ., / ///.
o/. //. / /.// //.
t // .. ./ /- 467
t . /. .// ... -. ,
Blue Turquoise said,
+// ... ../ -.
: .... /. -. // . . ./
Blue Turquoise was mistaken only in so far as he had spoken before the return
of the great merchant in the morning. He was loyal to the appointment made by
the merchant.
(34) KING SARANADATTA sr:+osso:t
In the town of Sukhavati (/t./t there was a great king who patronised religion.
[P. 74b:] He had a queen called CHags-Med-sTer and a minister called Kun-Tu Gro. One
day, in that country, an elephant fell to the bottom of a very deep well. Because of the smell
of the rotting carcass, the clean , fled to another place. Because of this, all the water
dried up. The people of the town were distressed. The king, Saranadatta, felt pity (for them)
and came to the mouth of the well accompanied by his minister. He entrusted his body to
the safe-keeping of the minister. His consciousness went to enter into the carcass of the
elephant in the well. In the meantime, the minister entered the body of the king and injured
his own body by inflicting wounds on it. Then the king came to the top with the carcass
of the elephant. In a (certain) direction there was an uninjured dead body of a parrot.
He entered it and came to a park where there were many traders. He told them many happy
stories and, in addition, recited many verses on religious themes. They were filled with
wonder and took the parrot as their master.468
One day, the parrot came to the top of his own palace and considered his former
state. The minister had taken possession of his (the kings) body. The queen was heaving
deep sighs. Even the lustre of the palace had diminished. He said to the queen, Previously,
the king, the minister and the queen were in accord (with each other) and the palace,
too, was a delightful place. Now tell (me), frankly, about the degeneration, as it is (now).
The queen said, Some time ago, an elephant fell into a well. The king and the minister
went to pull it out and from then on, since what had happened through the merit
of the minister is not (happening), there is ruin. Or, may be, an obstruction has arisen
for the king. Whatever it may be, this is the decision (=result). The pleasures of the
kingdom have also degenerated. Then the parrot told the queen CHags-Med-Pa the
exact details about what had happened previously and instructed her extensively, saying,
Now, you buy me from the merchants and take me inside. [P. 75a:] When the king
is eating his food, I shall come out of the crevice of a mound of earth469 and shake
my wings. The king will kill me. Whereupon, you should cry, saying (That was) my
parrot. He will say, The parrot will revive. Do not cry and, leaving behind (my) body
(which he has wrongfully occupied), he will enter it (the parrots body). At that time,
I shall enter my own body.
The queen was overjoyed and, coming quickly to the traders, said (that she
wanted to) buy the parrot. They said that a large payment was necessary. Since the
business was not right, the parrot said (to the merchants), If (I), the bird, fly up into
the sky, what will you do? Sell me to the queen. (They said to the queen), Give us
one horse and two oxen as the price. She paid the price and bought (the parrot). Coming
to the kings palace, she told the story in verse and showed (other) signs of happiness.
The king stuck an iron (knife into the bird) and killed it. The queen did as previously
instructed (and the king replied), I shall revive (the bird). The king left the body
(of King Saranadatta) and entered the parrot. While he was flying about and telling
his tale, the soul of King Saranadatta entered his own body. The house was filled
with light and the palace became large. The minister remained in the body of the
parrot. The king said a few words on the shame of ingratitude. In particular, he
explained to Queen CHags-Med-Pa, in many words, the need to accumulate the two
stores (of knowledge and meritorious acts). The queen, too, uttered great prayers
for the fulfilment of the immeasurable aims of living beings.
Once, having found the uninjured corpse of a Brahmana boy, the king
washed it with sweet-smelling water and put the ministers consciousness into it.
He taught him grammar, logic, the arts, medicine and other (branches of) learning,
expertly. Finally, as was prophesied by an incarnate monk, he had the Brahmana
boy initiated (into the priesthood). In these ways, he returned evil with good.
Through the activities of a Bodhisattva, [p. 75b:] he was a holy lord and refuge of
living beings.
(35) KING GTSUG-LAG DZIN
According to the explanations drawn from the biographies :u/:, of the previous
births of Srori-bTsan sGam-Po, there are three countries in eastern India: (1) Bengal and
(2) Orissa, (both) below the sun - below the sun meaning the east; and (3) the north -
eastern countries, Kamarupa, Tripura and Ha-Pa-Ma470 which are (the countries) where
the Girivarha mountain-range (is situated), so that they are (collectively) called surrounded
by mountains (t/r). Coming to east of these (countries), there are the countries of
Nam-Gata,471 close to the mountains on the north side. Close to the sea are the countries
(called) Pu-KHam472and Bal-Ku,473which are parts of Ra-KHan.474Ha-Sa-Va-Ta and Ma-
rKa475are parts of Pa-Mu-Nan.476The other (countries) (like) Cak-Ma,477Kamboja,478etc.,
are known by the general name of Ka-Ki.479The country of Za-Hor is a part of Bengal.
In the beautiful palace called Ratnapuri, King gTsug-Lag DZin was born as the son
of Sakra, the scion of the royal dynasty of Za-Hor, (called) the Great Sala480(dynasty),
(which came to power) in course of time. He had three hundred and sixty queens. He had
seven hundred and twenty ministers inside and outside (the palace) and exercised power
over all the kingdom. Queen Hau-Ki had a strange dream that eight suns had arisen at one
and the same time. On the basis of this, it was decided that she would give birth to a prince.
Nevertheless, when her months (of gestation) were over, she gave birth to a daughter. She
(the daughter) was a marvel, complete with thirty-two auspicious signs. She was shown to
a Brahmana astrologer,481who prophesied,
s/. /.- /. ... ..,/.
:/. /,.... r./..,. :/./- :.s. -ru c / -.
./
r/ /. -. / /. /.. /..
r/ /./. . , c/. /,
t / /. ... /. /-./. ....
t . //.-. /. ../. ,... /. /,.- / zu
She was given the name of Princess Mandarava. When she was thirteen years old,
the beauty of her youth was at its height and everyone was hopelessly infatuated with her.
[P. 76a:] Suitors came, at one and the same time, from ten kingdoms such as India, China,
Vaidarbha, O-rGyan, Kashmir, etc., and the king was in difficulty. He told the princess
to choose whomever she pleased by giving him (a token of her choice). She begged him
(not to let her make a choice), giving many reasons, such as,
o/ /.. . ... /.// / .//., t . . /. ./.
t / t /.. ,.. . ,/, t . /, ... /. //, ./,
t / . / ,.. . ,/, /. /. /., / /., ./
c ,, / /., .// ,. ./,s:
(The King) did not grant (her request) and placed her within a circle of five hundred
servant-women.
(One) market-day, they set out to buy meat On the way, they found the flesh
of a Brahmana. As soon as this had been offered to the king and he had seen it, his joy
blazed up like fire and he flew up a full fathom from his seat. Knowing it to be the
flesh of (a Brahmana in his) seventh rebirth (as a Brahmana), he made innumerable
pills (with the flesh).483 He put (the pills) inside a box containing the seven emblems
(of sovereignty) and, finally, hid (the box), as a treasure, in the burning-ground (called)
the Park of Happiness. Then, Mandarava escaped through a secret door of the palace
and, being absorbed in (meditation on) religion in the Park of Lac,484attained -./
The king gave up hope (of persuading his daughter). The women of the area gave
the message to the suitors that the princess was serving religion and came back. He
(the king) permitted (the princess) and the five hundred female-servants to be initiated
by Pandita Santarakshita.
Not long after this, in the monkey year, in the pig month (of that year) on the
tenth day, she met (Padmasambhava), the second Buddha of O-rGyan. They spent
their time in turning the wheel of religion (by) such (means) as the three types of ,,
A cowherd (who was a doer) of unholy deeds saw them and made false allegations
about them. The king was angry and set fire to the great teacher (Padmasambhava) in
a fire (fuelled by) palm-oil and sesame-oil. He threw Mandarava into a hole used
for keeping grain485 in and announced that she would remain there for twenty-five years.
Since the smoke (from the fire in which Padmasambhava had been burnt) did not
clear even after seven days had gone by, (the king was) incredulous and came to have
a look. The tongues of fire had burned everything outside but inside, in the middle of
a pool of water, on top of a lotus-stalk, sat an eight-year old boy - whom one could
never be satisfied by looking at - surrounded by one hundred women, (each) like
a princess. [P. 76b:] Seeing this, he felt ashamed (of himself) and repented. He praised
(Padmasambhava) in verses. He offered all the ornaments of a royal person
(to Padmasambhava) and, dragging the rope of the chariot by the neck, took him
to the palace. The queen came to call the princess but, since twenty-five years had not
been completed, she would not listen (to the invitation) to come. Then the king himself
went and invited her (to come).
After that, King gTSug-Lag DZin, with an unstinting mind, offered the kingdom,
the princess Mandarava, the wish-fulfilling jewel and endless other things (to
Padmasambhava). The teacher (Padmasambhava) bestowed the Collection of Words
(known as) The Ocean of Religion486and other portions of the deep and vast
(=Nirvanic and Samsaric) holy religion. He found the flesh of the Brahmana in his
(the Brahmanas) seventh rebirth (as a Brahmana) and produced a vast wave of doing
good to living beings.
A king at the border was a rival of (gTSug-Lag DZin). So he (gTSug-Lag DZin)
prepared an army and sent the All-Encompassing Rahula with it. All (the enemy) were
frightened and fled.
After that, in the most secret meeting-place of the sky-wanderers, in the great burning-
ground (called) the Park of Happiness, he (Padmasambhava) gave the four powers
completely to the king and his subjects, twenty-one persons (in all). They prayed that until
the world was emptied (of all life), Guru Padma (should continue to) act. The princess
asked about her fathers lives. (He told her about) many past lives and prophesied that, in
the future, (King gTSug-Lag DZin) would be reborn many times as the Incarnate Lama
Akaramati, the Princess Mandhe bZan-Mo, Akaracandra, lHa rJe the son of Prince Mu-
Tig, etc., in order to lead the living beings of the world.
As sons, (King gTSug-Lag DZin) had the Dharmaraja Sarvapala and the great
pandita, Santarakshita, these two. Entrusting the kingdom to his son Sarvapala, he departed
(from this world) in order to show the last stage (of his worldly life).
With regard to the story of the king setting fire to the teacher (Padmasambhava) alive:
in general, since the teacher had come at the right time for the conversion (of the country to
Buddhism), he was encourged by the preparations487 for the introduction of compassion
into the country. He (Padmasambhava) had come close to testing the ability of the kings
own family and (the act of setting fire to him) appeared as a transition (from the persecution
to the acceptance of Padmasambhava?). Furthermore, as a relative truth, the Lord Lama
(=the fifth Dalai Lama), in his Records (entitled) :/. s, / /. ... / s,, in the
section on bSod-Nams Grags-Pa, the abs-Druri of PHyon-rGyas, says that a fire
broke out in the fortress (and explains it by saying that), since he (bSod-Nams Grags-Pa)
was a reincarnation of King gTSug-Lag DZin, [p. 77a:] (the fire was) a ripening of the
(action of) setting fire to the teacher alive.488The absolute truth, as has been bestowed in
the first volume of the t. r.t- is that the (story of) setting fire to the teacher alive is a
great (interpolation), to be expunged490(from the record), like, (for example), a saying that
the six (heretical) teachers and Devadatta, Legs-sKar and the others were incarnations of
the Buddha.491
(36) KING DGA-BA DPAL OR DGE-BA DPAL
When the All-Knowing bSod-Nams rGya-mTSHo492 met the Pan Chen dGe-Dun
rGya-mTSHo493 at night, in clear light, he (bSod-Nams rGya-mTSHo) admitted that
Previously, in the time of the king, the protector of religion, dGa-Bai dPal, I was able to
be the preacher, Dharmabhadra the spiritual guide, for sixteen calendar years.
And now, an explanation in accordance (with that admission):
In Za-Hor, which is a part of the great country of Bengal to the east of the .-seat
(at Bodh Gaya) in India, in the middle of a city containing two million, seven hundred
thousand houses, there were a royal palace, full of happiness and wealth (and) many people
and (decked) with golden banners. Inside, it was full of all the five objects of the senses.494
In front of the king, there was a golden wheel with a thousand spokes. On each spoke,
there was a different type of food. Whatever (food) he wanted, was turned round to his
presence. What he did not want was turned round to the back. (The surface measure of)
any one part of the kingdom consisted of seven pasture grounds.495 In this way, the
descendants of the king of Za-Hor, gTSug-Lag DZin and Santarakshita, exercised their
rule until it came to the Dharmaraja dGe-Ba dPal. He was brave and courageous.
In the matter of what was to be accepted and what rejected, he relied on himself496 and
honoured the Three Jewels. Without enjoying the (results of) the acts of his holy ancestors,
he looked after the people of Za-Hor well, by laws based on the ten virtues. He took as his
holy queen one called Sriprabha .t/c, .z. and, although he was known to have
nine sons (in all), the three main ones were the eldest called Padmagarbha; [p. 77b:] the
middle one (called) DIpamkara, the lord Sri Atlsa; and the youngest called Srigarbha, who
became a monk and was known as VTryacandra. He (dGe-Ba dPal) was the father of these
three.
Thus, the Indian (reincarnations of Avalokitesvara), namely, (a) Lokesvararaja, who
(appeared) ninety-one aeons ago and was one of a line of reincarnations (who appeared) at
a time when Avalokitesvara had yet to attain Buddhahood; (b) Devaraja, who (appeared)
before this aeon, and the others (like him); and (c) originally, even King dPal, together with
(those kings who appeared) earlier, many aeons ago, were all either before or after each
other and belonged to the same spiritual lineage. Other than this, it cannot be determined
intelligently whether their rebirths were or were not in the order given.
Even (in the case of) the kings of Tibet and their sequence, there are various
arrangements about gNa-KHri bTSan-Po and his many successors but, here (in this book),
the arrangement is based on the basic text of the t, / t.. s..:which draws
on ;/. t. statements from the Precious Scriptures. It is also (the arrangement) given in
the works of the Lord Lama (=the fifth Dalai Lama). I have added gTsug-Lag DZin,
the king of Za-Hor, and dGe-Ba dPal, the king of Bengal (to the list) because, (judging)
by their life stories, they were Indians. (Thus), there were thirty-six famous Indian
(reincarnations of Avalokitesvara).
THE INTRODUCTION OF THE COMPASSION OF THE
HOLY AVALOKITESVARA INTO TIBET, THE LAND OF SNOWS
In a variant translation of the t../ s. (it is said):
+ /. -. ./. /. ./. . , /. o-/ t. , / /.. /.
.-.. /- /. /. / / /.... / .,./. . .. /. /,.- /
. /. / s.., / /. o./. s...//-// c/
t -s./ -/.. . /.. /. . / / :/. o/... o. /.... /..
..
s / ,. /-/, /. /,.- / . .// // ., /.// /
-, ..- //. ., .// / ... /.. .... o.../- /, ,
/ /. o.../ / /. /.. -. / ., /... /. //, ./, .//
. //. /. . t .// ,.. . /.-. .... :/. /., /., /.. .// /.
. /. ,/ / t/,/.-. .// /.. /. t :s; :/. u/,
+.//.. .// /. /. ,./ ,... ./ .// .. / // .,
s...//-// /.. r/ /. :/. o.../ .,/.. + /.
-. ./. /. //, ,. +.//.. . ,./-, /. .... / o./.
/. .... ,,. /. ,... / /.. o.../ ,, , t . /.
/., /., .//./ .. ./ . /. // /,.- / .
.// / /.. ... /, /. /.. / , o.../ / /. /.. -. /. ,/
/ t/,/.-. .// /.. /. , / // ., /. /. /.
.... /, -. , t /. //. /. .. / /. ../. / /. , ..- .
/. ./ /., /., ./ . /.. , t /. //. ,... / /. /. / /.
./. , t /. //. /-, .-.. /. ./. , // /. ./, .,/ /,
/. o.../ / /. /.. -. . // /. :/, ,.. / //
., ... /.. . .- /.. / /, -. , /. /., /., /
/ ., /. /. -. / /. :/.. :.../ /. ./.,. /.- .. /..
/. ,.. / /.. /.,.s. ., /. //, ./,
In accordance with this prayer, as it says in the u.... :/.. s,, / /.
r, and in the r..,./ s. which are in agreement (on this point), when the
Teacher was considering his (imminent entry) into Nirvana, the Bodhisattva, the holy god
Avalokitesvara went to the town of Kuslnagara, bowed his head at the feet (of the
Buddha), bent his right knee on the ground and said, (Your) feet have not trodden the
kingdom of snows in the north. It is unprotected by your words. Remain (in this world) for
the sake of these. The Blessed One bestowed these words:
:/. /,.- / . /. / ,.. /,.- / -/ /, :/..
... /. -. / /.- /., /.. :/. ./. /// ./.
t..,/, ... o. . /// /. //. / /. ./. / ../ ... /..
.// /. /., ./. /.. + / -. /. /... o o./. .// /.
.... /, ,. t :s/; + / /., /.. ... o./.
,. /. /.- ./. / ,. .,/. :/. ,/. ,./. ,. ///.. /,
,., /.- ,. :/. ,/. /.- ,./. /, ./,
In agreement with this, in many a Hidden Treasure of the Vajrayana of the former
translations, (similar words are) said in the preachings (cur) of the Great Com
passionate One. In the Hidden Treasure of the c./,- : (it is said):
o. ., -. /. ., //.. oc, ... /. .. /.
+.//.. . /- /. o./. -:u: t,-c/, + / -.
/. ./. ./ ... /. -. / .-.//. .. ,
/ /. t/- t.//. . /. . o o./. -:u: t,
-cu, /. o ,. o./. ,. . /. ,. ./. / /. ./. / /.,
/., + /, /. ./. .-,, / /., /., ,. .// /. /. //, /.
./ ,... ./.,. /. ./. t ,./ /. /, // t- o.,
/. t. / s. ,. .// ,.. /. ./, / /. :/.. o/. . ,,,.
/.- / /. /../ / /. ./. o -:u: t,-cu, / t. / s.
/. /. .// /. .... /, /. o./. /.. +.//..
Further:
:/ t. / s. o o./. +.//.. -:u: t,-cu, .//
/. /. /. .// .// /. .... /, ,. t / ., /. ./, / /. :/..
o/. . /. /,/. , ./, .// /. /.//, //.. /, ,.
In line with this, it has also been explained many (times) in the of the t.
of Aryavarta that it would be an easy way to accomplish (the conversion of Tibet, China
and India) by Tibet (being the field of conversion) of Avalokitesvara, China (the field of
conversion) of Manjughosha and India the field of conversion of Tara. In the precious
book, the life-story of Ratnadasa, (it is said that) when he met the ,.. Vimala in O-rGyan,
a ray (of light) like a . appeared in the ,.. heart, circumambulated three times round
(the ,.. keeping him to the right, and dissolved into Ratnadasas heart. From the mouth
of Ratnadasa, (it was said):
o -,//. ,.. /. /. / ,..
/.. t /., /... , /
:/ , / /,/ //. .
c.--/./.. ,. . .... -.
t /. /. ,. -.
t /// /. ,. ./.. ,./ .,/.
:/. /.. .--/./ .. ,.
+. , / ,. ,... -. /-. //
+ ,.. t /. ,. .// //. -.
t :.; . //. -. /. /. / ., ./ ,. -,
o /. .--/./ /. ,/
t /. -. /. ,, /. ,/ / /. //, ./,
+ / /. ., / /. . -, /.
t ../ /. /../ / ,. ...
A bodyless voice from space proclaimed:
o ./.,. / /. ./. . / /. ,.
//. . ./ ./ /.
. ,. /.. -. ,./. /. /. / oc,
t /... ,. ,./. /. - / ., -.
t /-. -. ,. -. /. .
t /... / . -// ..//. .
//. . //. /. /,. / ./
:/.. .// /. /../ . /,,. /. ./. ...,../,
From the mouth of Ratnadasa, (it was said):
/ /. /. ... , / /. .. / t-,.
t /. ,,/., / /,,. / /. /.. -.
: /. /. /. .. / /. ..//. ./. ,.
. . // /. .,. , /.. -. ,./.
From the mouth of the master, it was said: Ratnadasa, have you heard a voice
(saying), In future, get together on the neck of snow mountains? (Ratnadasa) said,
I have heard and have composed verses to that effect. From the mouth of the ,..
(it was said), In the eastern direction from here, there is a place called the .
which is the place of all the Buddhas of the three times, the fully-enlightened Buddhas.
To the north of that, there is a large barbarian country called Tibet, the kingdom of snows.
(There), there are innumerable fierce non-humans who are devoid of love and compassion.
All the living beings who live there have been thrown into the three evil forms of rebirth.
(If), at present, (I) were to send a powerful reincarnation of myself to that land of Tibet,
the fierce non-humans would be subdued early and the doing of harm (to others) and
malice (towards others) would be stopped. All living beings would (enjoy) happiness and
good fortune. Send a reincarnation of yourself (in the form of) a king and lead the living
beings of the land of Tibet. Send forth500 many reincarnations. Since reincarnations of
the Tathagata will actually be present in countries like China and Nepal, invite them there
(to Tibet). Since there will be great fear in the land of Tibet, invite two goddesses,
a peaceful one and an angry one. [P. 79b:] Be a refuge from the eight fears for (all) living
beings and be in the middle of the country.
And in the ., of the sky-wanderers (in the life-story of Ratnadasa), (it is said):
/ / /. .. ..
:/.. /. //.. t.c,/ o. :/.
:/.. /.. . /,/ -. //. ,// / /. /,
:/.. . /. //. //. -./ / ...
:/.. ./. . //. /. / ,/
:/.. . ,.//. -/. //. -. / ,/.
:/.. /,. //. -../ ..
t /. -,/... ..- /.. . //.. / ,/.
t /. -,/... .--. /.. . //.. / ...
o t. / s., . +.//..
t / /. /. ,. /./. / .,
:. .. .// /. / /./.
o t. / s., . +.//..
:/. -. / /.. /.. ..///,..
t /. -. / /. /.. .. -/ / /. /. / ./. ,/
t /. -. / /. /.. .--. -/ / /. /. / //.. ,/
t /. -. / /. /.. ..- -/ / /. /. / ,.//. ,/.
t /. -. / /. /.. ,, -/ / /. /. / -,/... ///.
o / -. / /.././ /.
:/.. . , .// . .,.//, //,
o ./. //.// ... /. ,/
:/.. ./ ./ /. /. / .. //
o - ,. /-. .// .. . ..
o /. . / -. ... ./ . ,.-
:/.. .,. /. ./ ...,.., //. . /...
o - ,. .,/. .// .. . ..
t ... .../ . ,..//, -.:
t// /. ..... .,/ .-
o - ,. -, .// / /. ./.
+ //.. /, .. /. /. //. .-/.// / ... . /
t /./. /- /. /. / . ..
o - , / /. .-/. / ,. ,./ ,... .// ..
+ -... ./ /.. / . /. .. / /. /,
t.. //. /. /. / /,.... //. ../..
:/. /. / ,. ./, o - .// /. ././..
s.. ,. . /. ,./ / /. ./ ./ .,/ .//., ..
o /. .,/,/.. ./../ //. -.
t , o - / /. ... / ,. ....
+ -// /// /,, /. -../. / /,. ,/
t/. /.-/. // /,. //.
t , o - / /. .-/. / ,. .. .// ..
o t. / s., . , s; +.//..
o - ,. /./. / ., .// /. /..
:. .. .// /. / /./.
t /./. / .. /. / ,. ,
+. ,. , / /,. ,. / ,
t /. ./.. .. / .. /. ,.
+. ,. , / /. .. / ,. ./:
:/.. /.. . /,. ,, / .. . /,. //.
:/.. . -// ,, / .. ///, --..//. //.
r/ /. ,/ -. / .. /. ,.,/. / /. ., . /., /,,,
o t. / s., . +.//..
:/ ,/. .// /. ,. /./. / .,
:. .. .// /. / /./.
:/. . . /- -.,./ /. .
:/. ,.,/. / /. /. /.. .. /. /. . /, /. /. / .,:
:/. ,.,/. /. .. / /. , .. /. -.. ./,
+ /. -., / /. /,/ / /. . /. /. ,.,/. /. .. / /. ,
r/ /,,, /.. . /. ./ /,,/,
+ /. - -, ..../, ... / .,. ... / ./. //.
:/. /. - -, ././. -,// /, /. / .- / /.
//.
o t. / s., . +.//..
:/ /. / ,. /.. ,. /./. / .,
:. .. .// /. / /./.
Further, from the mouth of the ,.. Vimala, (it was said):
:/ /. / /. ., //.. o. t.c,/ :/.
o - -, ./.. .,/.
u -. ... . -,/../, /.
u. .// . ,. /. ./. ./ / -. ./..
:/. ., ,,/... /, /. -. .
t /. /. / . /. /
Further, in the life-story of Dad-Pa Rab-brTan, (it is said):
+, ./ .,. /. /.. s. c,/o o,./, / /./. /.-
// / , /.. ... / /. .. //. /.- ,.. /. --
o... /. /- .//, ,/.. /../. ,.. //
/. /.. /., .// /. //. . -. . ,.,/
In the life-story of Devaraja, (it is said):
:/. /. -/ tt,-/ s , / / .. . t/ / /,
/. /, ..,.. ,. /. /. o./. .. //. tzo /. /..-
. ./, ./ ... [p. s/; . ... /, ../ /../ .// ./,
.. /. ,,. / /., /., :/../. / /. /.. . .
/.. . +/ /.- ,. ... / /., ... /. -. ,. +
.. ./ /. t .. ./ ./ s-//. / .
./. ,. . /., t/ ,. .// / /. ./.. /, s..
.//-// . , /. // ., ,ru /:st t/.. /,
s-//. /-.// ,. .// , /. // ., tu:u :ut
t.,.. /, ,. . -, ,. .// , /. // ., s
/:s c-t t/.. /, /. ./.. /. /.,// ,. .// , /.
// ., / /. /./ -. rus/ tt./:s t /. -. / /.
/ /.. .., ,. /../ .// .. /.,/ /. .///-. / /. o.../
./, . /. .. / ,. s. rus/ tt./:s .// /.
./.. /, /.,// . , / /,/ .// .-. /- rus/ :/.
/-. .. /:st . /. /. .:, /:st .// ,.. /. /.
/ /. c. c-,. o. /. t t /. o.../ ./, o.
/. ,./, .// /. /.- . /., .// /. //. .///
/.-./.. /. /. o. . rus/ tt./:s .// /. . /
/. ./.. +.//.. /-.// , / /,/ .// .-. /- / /./..
u. ./ .// . ./,, / , / /,/ .// /. //. ,.. , /.
/,/. /. /. .// ..././. /. //.. .,/, /,
:/../. /. .// /. /. s.t.,,505 /. ,/ / /. ./ -:/:
(Again), in that (life-story of Devaraja) itself, (it is said):
:. .. /. /.// ,./. / /. /., / +.//.. t.. ./. ,.
-. -ru /:st /. :. ., /u ... ./. - /...
,. ./, /. , / // /., /., . /.. /./, ru:u
o..t /, //. . t s.-.. ,. . //.. tu:u :ut /.
:u means the desire that rises because of reliance on the (past) actions of living
beings. t as explained by Manjughosha, means wild and rugged, unable to be shaken
by (something) like the wings of a butterfly. As for Samantabhadra, his (saying) that the
coming of a Dharmaraja like that, in an appearance containing (all) the good works of
living beings, is a mountain, means that just as, in trading, (one says), if this thing is
[p. 81a:] gold, this mere tenth of an ounce (z) is a mountain; just so, by saying that
(this) man is a mountain, he drew a simile, wishing to (convey) the meaning that the
coming of a king like this, in an appearance containing (all) the good works of living
beings, is a mountain. Another (explanation) which is currently famous (and claims) that
if (IHa-THo THo-Ris name) were understood in any other way it would make no sense,
says that the kings ear-flaps were two -:u each (in length) and that his name says (just)
that. (This explanation) makes no sense whatever and is not true.
Furthermore:
o... ,. -. .// /. ..., c-t . /. o.../ ./, ,/
s/o . /... ,. .// /. /-.//. /:st . . .// /. //.
/. ,. -, ,. .// /. //.. s/:s c-t, /. ,./
/ c,/o o,./, t.. ./. //.. /, / -. /. t-./,
o...//./. ... .,/. ,,.. ,. ./,, /. //., /. ,..
/, /. s., o./. o... / / ,. -/. .////, ,/ s/
o /. /. ru .// ... /. . .// .. .,./. ../
/. -. . ..- .// . /. /. / /. t./. o...//. / //
/. o.../ / /. /.. -. :/. ..--, t. //.. /. ./. ,/.
, -,..-. ,. ,/ + /-.//. /:st ,. .,// //..
,. :/../. ,. .// /. /. rus/ tt./:s t.. ./. //..
/. u .// /. .. /:st . .:, /:st /.. . u
rus tt./:s / .// /. ru/t. s/:s tt. u. .// / /.
//.. s.t., /. ,/ / /. ./ -:/: . .// ... /. /,.-
Thus, the names of the ancestral rulers, who were reincarnations of the Great
Compassionate One, have been mentioned, together with the meanings of the words.
In the life-story of Ratnadasa, (it is said):
t ,../ /., .// /. /. /. / // /., /.,
t ,./ /., .// ./. /. -. ,. / :/.
Thus all the forty-six Dharmarajas of Tibet such as the seven KHri (kings) of heaven,
the two sTeri (kings) of the middle region, the six Legs (kings) of the earth and the
(thirty-one) others have been shown to be illusory appearances of the compassion of the
holy Lokesvara. When that holy one looked on the kingdom of Tibet, the land of mNa-Ris
in the upper (part of Tibet) was a land of mountains of flat green stones (,:t), snowy
mountains, elephants and wild animals; [p. 81b:] the part (known as) dBus-gTsan, in the
middle, was a land of rocks and marshes (inhabited by) wild animals and monkeys; and the
part (known as) mDo-KHams in the lower (part of Tibet) was a land covered with thick
branches of fruit-trees and forest(-trees) and was (inhabited by) monkeys and rock-dwelling
demons. Because everyone took unrestrained pleasure in taking life and other evil ways, he
(Lokesvara) knew that hell was situated below those countries (=the three parts of Tibet),
like a vessel of unbearable suffering, a basket of iron. The holy Lokesvara, in the form of
(Avalokitesvara with) a thousand hands and a thousand eyes, came to the side of the site of
Lhasa and blessed the site of hell as if it were the garden of the immortal gods. In the midst
of the creatures of Tibet, a monkey and a rock-demoness, his consort, were the
reincarnations of the holy (Avalokitesvara) and Tara. From them developed the realm of
human beings in Tibet.506
Their basic great lineage (t.) was (1) Ye-San, the white one, with a rope suspended
from heaven, (2) Ye-Mon, the black one, like a rock of molten bronze, (3) sPyan-KHrid
Ye-Ses, the lamp of the gods and (4) Mon-DZu, the black one, with a green dog-tail.507
They had many descendants. About their lord, the precious book says:
t /., ./.. /, s...//-// . /. .// , /.
// .,
(As far as) the meaning of this (is concerned), since it concerns the (very) first period
(of Tibetan history), there are two interpretations. (The one accepted here is that) he was
born as the son of Satanlka and, through the agency of the blessings of the Holy One, was
more than human. He had dark eyes and turquoise(-coloured) eyebrows, his teeth were like
a row of shell-teeth, his hands bore the mark of the ./-/ The father considered
him to be a reincarnation of either a god or a demon and drove him out. Changing his
appearance by means of the ray-of-light of the supreme knowledge of the Bearer of the
White Lotus, he came to the peak of lHa-Ri Gyad-mTHo and looked out. (He saw that) the
land of Yar-Kluris was good, as if it had brought the quality of heaven to earth. He learnt
that this snowy mountain (called) Yar-lHa Sam-Po [p. 82a:] was as if embraced by the full
moon, the crystal lord, who had fallen in love with the beauty of its mass. So he went to the
peak of lHa-Ri Rol-Po, got down by the ladder of the gods and moved the / of his two
feet in bTSun-THan sGo-bZi (the exalted plain with four doors). Twelve herdsmen, who
were good Bon-Pos, saw him and asked him where he had come from. He lifted up his
finger to the sky. They understood him (to mean that) he had come from the gods.
(Thinking that he was) fit to be the master (:.) of Tibet, they made a chair (rtt) of their
shoulders , and lifted him up on it. Having (thus) come (to Tibet), he was known as
either (1) gNa-KHri bTSan-Po or KHri-bTSan od-lDe. He built the palace of Yum-Bu
Gla-sGari.508 His and (his wife) gNam Mug-Mug-Pas son, who was a reincarnation of
the same spiritual lineage, was (2) Mu-KHri bTSan-Po. His (Mu-KHri bTSan-Pos) sons
were, in order: (3) Din-KHri bTSan-Po, (4) So-KHri bTSan-Po, (5) Mer-KHri bTSan-Po,
(6) gDags-KHri bTSan-Po and (7) Sribs-KHri bTSan-Po. They are known as the seven
KHri (kings) of heaven. These made a rope and disappeared into the sky, so that they had
no tombs.509
After the last of the seven KHri (kings), there were the two sTeri (kings) of the middle
region, namely, (1) Gri-Gum bTSan and (2) sPu-De Gun-rGyal or Bya-KHri bTSan-Po.
The son of sPu-De Gun-rGyal and (his wife) Bom-THari rMad-gNa was (1) I-So-
Legs. His minister was Prince mGo-dKar, the son of KHu-KHu-Ru-Las-sKyes. He (mGo-
dKar) was the second of the seven wise men who were incarnate ministers. As his wise
work, he ploughed the marshy fields, fixed the age of the pair (of oxen used for
ploughing)510the fields and (also) fixed the (size or number of the) herds (to be pastured)511
in the pastures. He drew water from the upper parts of the valleys into irrigation channels.
In the lower parts of the valleys, he trapped the water in wells.512He extracted three (types
of) ores - silver, copper and iron - for smelting. He built bridges over rivers.
/
His (I-So-Legs) sons, (who constituted) the order of reincarnations, were, in order:
(2) De-So-Legs, (3) THi-So-Legs, (4) Guru-Legs, (5) Bro-Zi-Legs and (6) So-Legs.
(These) six Legs (kings) placed their tombs between the green slabstone mountains and the
grass-lands.513
His (So-Legs) son was (1) Za-Nam Zin-lDe. After him came Zin-lDe and (his wife)
sMan KHri-dKars son, (2) IDe-PHrul gNam-gZun bTSan. [P. 82b:] His (IDe-PHrul
V
gNam-gZun bTSans) sons, in order of incarnation, were (3) Se sNol-gNam IDe,
(4) Se sNol-Po IDe, (5) IDe sNol-Nam and (6) IDe sNol-Po. He (IDe sNol-Po) took Se
gTsug-gNan rJe to wife and she gave birth to (7) IDe rGyal-Po. His (IDe rGyal-Pos) son,
in order of incarnation, was (8) IDe sPrin-bTSan. (These were) the eight IDe (kings). They
placed their tombs in the middle of water.
From him (IDe sPrin-bTSan) (came) To-Ri Lon-bTSan. He married sMan-bZa KHri-
dKar and had a son (called) KHri sGra dPun bTSan. His son was KHri THog rJe bTSan.
His and Ru-Yori bZa, (his wifes ), son was IHa-THo THo-Ri gNan-bTSan (who came to
Tibet) in accordance with the saying (recorded) in the precious book:
o., ..,.. /, s-//. /. .// , /. // .,
In the time of this king, a rain of books, such as the secret tantras, fell on the top of
the house of DZa,514the king of Aryavarta. At that tinje, a basket (of books) was carried
away by the wind to the top of the palace (called) Yom-Bu Gla-sGan. At the same time -
somehow, according to report - the t/ r/ tu,, /c, t :/. c/.. s/. :/.
s s,////. , /. t.. / /. r..,./ s. and an engraved cup
(used in the rites) of the r//.////, :.../ fell do.wn from the sky.515 A voice from
heaven prophesied that after five generations there would be one who would know the
meaning (of these books). Although (IHa-THo THo-Ri) was illiterate and did not know the
meaning (of the books), he took them to be a miracle. He named the books The Awesome
Secret (,t ,s/o did worship to them and humbly placed them in the palace
treasury. Through the power (of this act) at the age of eighty years, he looked again like
a youth in the fulness of his youth. He was a marvel and lived for forty years more. In all,
he lived for one hundred and twenty years. These five, who are known as bTSan (kings),
built their tombs in PHyin-Lun Da-Ra THan.
His (IHa-THo THo-Ris) son, in order of incarnation, was KHri gNan gZun bTSan.
His son was dMus-Lon (born blind) dKon-Pa bKra. His son was gNam-Ri Sron-bTSan.
During his time, (a method / counting and (the science of) medicine came from India
(or China).516 With mud mixed with the milk of red cows, he built a palace called Ten
thousand floors, hundred thousand awnings. On the banks of lDiri-Mai mTSHo (the
floating lake) in Brag-gSum, he found a horse (of the type called) t o c s.:: and
rode out on it. He killed a wild yak (of the type) called wilk yak with greyish-white colour
and long horns. [P. 83a:] He put the flesh on his saddle but it fell down on the ground and
(where it fell down) he found salt. His tomb was built in the lower valley of Don-mKHar.
SRON-BTSAN SGAM-PO (569-650)
In the basic (text) of the great of ManjusrI, (it is said):
t / ,.. / /. :/, ./,
u. .// . ..
o.. /. /. ..
u. .// . / -.
o/ /. t. / /. c.s
s... -, ., -.
u. .// /. /, ,. -, -.
u. .// ,,. /. /-/, / t/.
u. .// -,// /. - / /.. -
+. /. /,/... /. .,-. / /. ../
:/. t. / . .// / ..
:/. -. / . ./ ., /.,
u. .// ./. / .,/, ,.
And (furthermore),
r. /. t-, / /. r/.
:/. ,... .... ./.
t /. ,. ./. . ., / /. ,. / /.
And in the u... :. /.. s./o, :u/:, s./o, (it is said):
t :/. /. .... / ,-t
c//.. s/:s c-t .// /. / /,
In the precious book (called) the life-story of Ratnadasa, (it is said):
:/. /./ / /. /,.... s.. r./..,. //., .-. /. ,/
/. . -/, , / ,. /.. ./ /. /./ /. ,,.. ./ o/-
.. t. ./ /. -.. -/ / /./ ,,, // /. ,./
//. -/ . /. ,./ t. ,,
. -/ o.. / /. /. -.
:/ - t. /. ./.. / ,. ,./
u -. / /,/. /./..,. ./. ../
..././. .// -. / /.. , .//., . / /- t . /. /
Further, in the same (life-story), (it is said):
. -/ / t. .// , :/.
u. .// /. /. .... /, / :/. .//. /-, ./,
u. .// ./... /. // /. / :/.
t /// /. ... /../- c/
+//.,/ / - .// /.. ..
s. t - /. /. /-, / /. ./.
:.// -. / t /// /. /. ... / / -
t .. .. --..//, /. ., / ,. /. -.
, s:/; :.// . /.. -, //. /, ,.,/ / /.,
t. -. /, /. c/.. /././, :/.
:.// /- ./// /. -../. / :/.
:/. -../. / /. ., ./.. /. /. .,/,.//.. /.
t.. /. ,, / /, .// .,/,/.. ./../
+ /. ./.. /.. . .,/ .,. , /. .,/ ..
+ ., .// /.. / //, ..//..
o - t. / ,. //, /./. / .,
t.-.//. ... /., .// .-//. /..
s,, /. ,. , / /. /.. , / ./,
:/., .// /,,/, ,.. /. /.. -.
t /. /,.... s.. r./..,. /.. ., -, ,
r// ,. ,.. . o //. .
In this song, the places (of rebirth) and the individuals (whom they would be
reborn as), such as the rebirth of Ratnadasa as Sron-bTSan sGam-Po, the reincarnation
of Secret Knowledge as his Chinese wife and the bringing of the Buddha(-statue)
(to the Jo-KHari) have been fully mentioned. In the same chapter of that book, the ,..
Vimala Saroruhavajra (says):
o -/ / -, /., ...
t /. -/.. // /, ., /.,
:/. /. ./.-. //. . /. -. / ,,.. ..//.
r/.... ,. ./.... /, ///.
r/. /., . // /- / /., /, , /. .,519
c -,.//.. /, ,. -, /. /./. /. / :/.
:/. .// ., ..:/. ./, / /.
o. /. / -. /.. . ./. :/. ..//
In accordance with the prophecy that Ratnadasa would arrive in an uninterrupted
(series of) rebirths,521 he was reborn one thousand five hundred and eight years after
the All-Knowing Adityamitra (=the Buddha) had attained Nirvana in the peaceful
Dharma-element, in the year ./ c/o (of the sixty-year cycle of Jupiter), that is
to say, in the year Earth-Ox (569),522as the son of his father, King gNam-Ri Sron-bTSan,
and his mother, TSHe-sPon bZa Bri-Mo THod-dKar, in the palace (called) Byams-Pa
Mi-Gyur Gliii. Since his father and others saw (an image of) +-//... on the top
of his head, he was also known as the double-headed king. The Chinese and Nepali
consorts were bom at the same time.
When he was thirteen years of age (582), he was consecrated by his father as
the king who turns round the wheel of power on the throne of the fearless lion. [P. 84a:]
At that time the king thought, If only a consecrator would come (to consecrate me)
to work for the wordly aims of the Tibetans! At that time, Sri Samantabhadra washed
his body with a precious vase filled with the water of divine nectar. Amitabha(-deva) -
(whose name is) shortened to Amideva, the meaning being he of boundless light
( ..t,.. consecrated him by stretching out his right hand and touching the kings
head. Various incarnations, difficult to describe, emanated and looked on. There were
innumerable such wonderful signs.
He (Sron-bTSan sGam-Po) built his palace on the peak of this hill of Potala
and stayed there. All the proud kings of the four directions thought that he had
acquired miraculously all the qualities of the eight gods who were (now) bowing to
him humbly, having lost their own power. (So thinking), they set out on the road.
When they came to the defile of Ge-Ri, they saw the self-arisen Six Syllables.
They washed themselves and prayed. A ray of light, many-coloured like a rainbow,
sent out five colours from there (i.e., from the Six Syllables), which fell on the
self-arisen images of Avalokitesvara, Tara and Hayagriva - all three - on the rock
of PHa-Ri. From there again (i.e., from the self-arisen images of Avalokitesvara, etc.) -
so people say - the garland of rays which fell hitherward on the Six Syllables was
a wonderful sight, (wonderful) as an object of the eyes. People called it ':-t/
(rainbow colours). After that, the skill of the fingers of the image-makers of Nepal
carved out clearly (on the rock) the shrines of the Body and Speech (of the three deities
named above), just as they had appeared.523
In course of time, the king with his retinue came to the Potala. He built an awesome
palace, which was as beautiful as the palace of the gods come down to earth and as high
as the steps (leading up) to the sky-maidens.524He remained there with his magical army
and all the kings of the border-countries gathered together under his power and fell down
at his feet.
He gave money and other things to Sambhota, the son of THu-Mi A-Nu, and sent
him to Aryavarta to learn (Sanskrit) grammar and the script. When he returned, the king
and the minister both [p. 84b:] shut themselves up in the palace of Ma-Ru and learnt
the script and the grammar. Since the necessary grammar and script did not exist in the
Tibetan language, THu-Mi prayed to Manjughosha and the forms, the order, the vowels
and consonants of the Tibetan letters appeared in his mind. He added the six letters
which were necessary in the Tibetan language :s :su tz z z ), composed eight
large treatises such as the s.-:,: which were appropriate for Tibet, and presented
them to the king. He translated many religious texts such as the t,- o.
u.... :/.. .. :/. t/ / t/.. and twenty-one volumes of s.
and on Avalokitesvara.
He (Sron-bTSan sGam-Po) introduced the custom of writing and reading the (new)
letters. He established the law (entitled) the s.. t.. s../ t./. As had been
prophesied by the gods, the incarnate monk AkaramatisTla emanated from the space
between the two eyebrows (of the king). With snakes-heart sandal-wood,526 (he made)
a self-arisen (image of Avalokitesvara), with eleven heads. With sandal-wood (called)
the tree of Hari, (he made images of) Wa-Ti, dBu-KHan, Ja-Ma-Li and, of the
Lokesvaras who came (=manifested themselves?), both a Lokesvara with eleven heads and
a Lokesvara (with one head?). Further, he brought the soil of eight famous places
(of pilgrimage); the relics of the Tathagatas Krakucchanda, Kasyapa and Sakyamuni;
a handful of sand and grass from the River Nairanjana; and a piece of ,/
sandal-wood from Potala (and placed them as objects-of-worship in Tibet). He then
disappeared into the space between the two eyebrows.
As an extraordinary sight, a c/. king appeared from the kings right eye and
invited the Lady KHri-bTSun, who was a reincarnation of Bhrikuti, from the country of
Nepal to Tibet. As her dowry of religious objects and money, (she brought) with her to
Tibet an image of the Lord Akshobhya-vajra in the form of an eight-year old teacher;
(an image of) Maitreya preaching to a circle (of disciples); (a jewel called) Mani Ratnadeva;
(an image of) sTag-Sa Deva (=Takshaka Deva?); a begging bowl of lapis lazuli, etc.
In ordinary sight, he sent a minister, with five hundred horsemen, to present an armour
made of precious lapis lazuli to the king of Nepal527and to bring back the Nepali consort
with her religious objects. In the area of dMar-Po-Ri, within a circle of three rows of walls,
the Nepali consort built 999 forts - [p. 85a:] 1000, (including) the strong fortress on the top
of dMar-Po-Ri - which were high and glorious.
Once again, as an extraordinary sight, a c/. king appeared from the kings
left eye and invited the Princess Kon-jo,528 who was a reincarnation of Tara, from
A
the Empire of China, together with an image of the Lord Sakyamuni, in the form
of a twelve-year old teacher, and other things, as her dowry of religious objects and
money. In ordinary-sight, he sent ministers and five hundred horsemen, headed
by mGar, to present a helmet of precious lapis lazuli to the Emperor of China.
mGar played many tricks and brought the lady with her dowry (to Tibet). When the
temple (called) PHrul-sNan (magically arisen) was being built, (the site was)
plagued by non-humans (=demons), so the king the father and the two queens - the
three of them - meditated in the palace (called) Ma-Ru, situated at PHa-Bori-KHa, (in
the district of) Nan-Bran, in the lower valley of the sKyid river (sKyid-Sod).529 They
realised their personal deity and it (the temple) came into being (miraculously). In
accordance with prophecy, a magical appearance of the Dharmaraja himself built one
hundred and eight temples such as the mTHa-Dul, Yan-Dul and Ru-gNon (temples)
as cauterizations of the demoness of Tibet, lying face upward,530and reformed the evil
spirits of the soil. To the accompaniment of such miracles as goats carrying earth at
o-THari lake, the Nepali queen built PHrul-sNan, the Chinese queen built Ra-Mo-
CHe, the queen from Ru-Yon built Brag-lHa, the queen from Zan-Zun built THem-Bu
IKog and the queen from Mon built Yer-Pa. (These temples) contained shrines (:.)
(in which the Body, Speech and Mind of the Buddha were) enshrined (/:.). The
Dharmaraja himself consecrated them. He invited the teacher Kubera and the
Brahmana Sakara from India; the Nepali teacher Sllamanju; the Chinese teacher, Ha-
Sari531 Mahayana, and made them translate many parts of the :,/ and the
The practice of the (Buddhist) teaching was established and monks were initiated.
Although teaching and hearing (=learning) were not really (established as yet), the
king himself, very fortunately, (compiled), as a secret teaching, the work known today
as the u.... :/.. s,, / /. r, The Great Compassionate One, in his
peaceful and wrathful forms, bestowed the instructions (which constitute) the doctrine
of the Great Perfection (tz,t cu.t) and (the king) practised them. [P. 85b:]
A hundred (ascetics) with matted locks, who practised the profound ,,, appeared
in a continuous stream. He established a meditation-school (for them) at Yer-Pa.
In his eighty-second year, in the year Iron-Dog (650), he disappeared into the heart
of the Great Compassionate One. Although he had given insructions (to that effect),
in ordinary sight, he died at THal-Mo-sGari in PHan-Yul. His tomb was built
at PHyon-rGyas.
The incarnate kings nephew (.os), Man-Sun Man-bTSan, died at Bar-sNan
(-sGan in gTSan) at the age of twenty-seven years. His tomb was built to the left of that of
Gun-Sron.
His (Man-Sun Mari-bTSans) son, Dus-Sron Man-Po-rJe Rlun-Nam, was born
a few days after the death of the incarnate king, his father. During his time (1) rDog
Riri-La the Black One532 lifted a baby elephant; (2) Glin-Gam of rNog lifted a big
young yak; (3) rGyal-mTSHan of gNon cut the waist of a (flying?) falcon with the tip of
his arrow; (4) rGod lDons-bTSan of dBas shot his arrow to a distance three times
the distance reached by the eye; (5) gYag-CHun of Gos filled up the whole skin
of a deer with sand and revolved it on his head; (6) Bron-gSor of Cog-Ro pulled up
a wild yak which was rushing downhill; and (7) KHri-bDun gYu-sByin of gNon could
pull up a horse which had jumped into an abyss. These were the (seven) men of
great ability. His (Dus-Srons) tomb was built to the left of (that of) Man-Srori.
His son and that of Queen rTog-Ge, the queen from mCHims, was the incarnate
king KHri-lDe gTSug-brTan, (also known as) Mes Ag-TSHoms, who was born
in the palace of IDan-mKHar. He found a prophecy made by the Dharmaraja Sron-bTSan
sGam-Po, saying, In the fifth generation from now, in the time of my nephew, King IDe,
the holy religion will arise (=develop), inscribed on a copper plate and understood
it to refer to himself. Although he invited Panditas Buddhaguhya (Sahs-rGyas gSan-Ba)
and Buddhasanti (Sahs-rGyas Zi-Ba) from the Kailasa mountains, they did not come.
But the (kings) messenger retained five Mahayana . in his mind and, on his return,
(the king had them) written down in five books. In order to house them, he built five
temples, namely, (the temple of) Sugiiva (mGrin-bZan) at Brag-dMar, (the temple of)
Heruka at Brag-dMar, (the temple at) gSan-mKHar Brag, (the temple of) sNa-Ral
in mCHim and (the temple at) Ma-Sa-Gon. Kin-Si533 of China translated the
s..,//- the ///, section of the Vinaya and [p. 86a:] some medical
works. Although (the king) invited novice-monks from Khotan and did honour to them,
no Tibetans were initiated into the priesthood. He found a particularly valuable turquoise
at PHyin-Ba sTag-rTSe. He made a woman from Jan his queen and (a son) called
Jan-TSHa lHa-dBon was born who was so beautiful that one could never get tired
of looking at him. Being unable to find a young woman suitable for him in Tibet,
he sent a messenger, with local products, to go and meet Kon-Jo, the daughter of Yag
Jam Li KHri bZer Lan Ma,534 the lord of China. (She) looked into a mirror, which she
had and which showed the good and evil (to come). (She saw that) the land of Yar-Kluns
was full of the qualities of the ten virtues. She saw that the prince (of Tibet)
was as handsome as the son of a god. She came (to Tibet) but, because of anger (at the
fact that the king of Tibet had) not accepted the daughter of (the ruler of) gNags
(for his son), (the ruler of) gNags, (called) KHri-bZan Yah Don, killed the prince.
His tomb was built at Mu-Ra-Ri.535
KHRI-SRON LDE-BTSAN (742-800)
In the life-story of Devaraja, (it is said):
ut:u r/. c,/o o,./, . /.,
t /. ,/. / t/
.. -. /.. . .
o ,. /. , :/.
o. rus/ tt./:s /. /. / :/.
t .// ./, /. / /. ,. / /. ./.
t - /. t/-/., / /. :/,
t -. /.. ,, -,
+ /. -. / ,. .// :/. ,. .// /. /. rus/
In the life-story of Ratnadasa, (it is said):
s/:s c-t .// -. /., /. -../. .o. / /. /
., ., o.../- o., ,.,/. .// ..../, // + /. ,/ -. /
,., . :/. .// /. / / /. / ,. .// /. /.
/., / . ./ /-. /./,, ./.. /-/, . /... /, //
:. .// .. //... .. -. /- t. :/. ///, ,.,/. .//
/. .///.. /. /./. /,,. //. /. .
Further:
+ ,.. /. ./ . . ./... /. /.- (..- /.
., -. / :/. / -. // /.. . //, /. oc, :/.
/,.... /.. ,/... ,./. [p. 86a (contd.):] . /.. ,/.. /.
.., /,. /. / //., / /- t.. .,.. ..- /.. /..
./.... /, /-
Once again, from the (life-story of Ratnadasa):
+ t /.. . /. /. / oc,
t /// , /.. ./... /. ,. . ..-
(In this way it was prophesied that) the ,.. Vimala Padmavajra would himself
come as the teacher Padma (sambhava) in order to subdue the gods and demons. An
incarnation will roam the holy places of India, (prophesies) the great lord DIpamkara as an
incarnation of the ,.. Vimala in India. An incarnation will go to the plain of Nepal,
(prophesies) the Pandita Padmavajra of Nepal, who was the previous birth c/ ) of
the All-Knowing dGe-Dun Grub.536 An incarnation will go to Lower mDo-KHams,
prophesies the Manjunatha Lama Blo-bZan Grags-Pa who would be bom in the valley
of bTSon in Lower mDo.
With regard to the admission (by) the ,.. Vimala that (he), the Lord Amitabha,
would himself be the teacher, the second Buddha (Padmasambhava), (there is the following
statement):
r/./. /.. , ./ -. /. -/ o t. / .
t /// /., /. /,,, /. ,. /..
In these words, he (Vimala) promised to be Ratnadasas friend for ever or to bless him
(forever). This is a prophecy about the happiness of the world, prophesies that the ,..
Vimala himself would come in order to subdue the gods and demons; and that the incarnate
lord and master (AtTsa) and the Manjunatha Lama bTSon-KHa-Pa the great would appear
in succession (the latter following the former).
After that, King KHri-Sron IDe-bTSan, (the fulfilment of) the /- of lord
Pancasikha (Manjusn),537 the hub of the golden wheel (of kingship), the miraculously -
created great sacrificial post, the scion of the royal dynasty of Tibet, manifesting himself
nobly as the best of men, in order to turn the thousand-spoked wheel of the two classes
(clergy and laity) irresistibly, was bom in the year c//. :su, that is, the
year Water-Horse (742), in the palace of Brag-dMar, as the son of his father, KHri-lDe
gTSug-brTan, and his mother, the second princess.538At that time, the kings consort, sNa-
Nam bZa539said that she had borne the kings son in her womb. (So saying), she stole the
(Chinese) princesss son and pretended that he had been bom by her. The king and his
ministers had their doubts [p. 86b:] but did not dare to decide the matter legally. The
princess was unhappy and damaged some of the favourable (reports on the) examination
of the land of Tibet.
Not long afterwards, during the festival of (the childs) placing his feet (on the
grourid), the king, (seated) in the middle of a gathering of the friends and relatives of the
two queens, his ministers and subjects, placed a golden cup filled with rice-wine in the
hands of his son and said,
s ,/. / ,/.. ., ///.. ./ ..
t /. /. / /. .,.... / ,. -./ ./.
r. /// /. /. .. ./ ,. -/.
The son placed the precious cup in the hands of the Chinese and said,
t - rus/ tt./:s /. . / /. c/.. .-,.
- .. -. -./ ./. -.
The (Chinese) princess was very happy and said,
o... / /. ,. .// t /.. ... /.,/ -, .... /-. /..
: -. .- -. /- c/
+ -//. ,. / /.. /- :. .,
She then rectified the (reports on the) examination of the land which she had
damaged previously.541
King (KHri-Sroh IDe-bTSan) was inclined towards religion from his childhood.
Whenever his evil ministers made difficulties (for him), even if (the difficulties) were
formidable, he calmed (the situation) with great skill in (the choice of) means. He invited
the abbot of Za-Hor (called) Santarakshita. He made the Kashmiri (called) Anta a translator
in the palace (called) Rlun-TSHugs and preached the ten virtues, the eighteen elements and
the twelve links in the chain of causation. The great gods of the world were not pleased.
(Yar-lHa) Sam-Po drowned PHari-THan in Yar-Kluris. THari-lHa struck the Red Hill with
thunderbolts and the twelve bsTan-Ma (female deities) (spread) disease among men and
beasts. Many such signs that the malevolent gods and demons were not subdued appeared.
The abbot (Santarakshita) prophesied, (saying), Although I have an enlightened mind,
which has been trained in the vehicle of causation, (it is obvious that) the gods and demons
have not been subdued. In India, there is a teacher in O-rGyan called Padmasambhava,
who is a great master (../ c./t of - The king himself has a connection
with him, because of the prayers he (the king) made when, previously, he built the shrine
called o, t. ru s If he were invited, all the wishes of the kings pure white heart
[p. 86b (contd.):] would be fulfilled. After that, the abbot returned to Nepal.
Once again, the king promised to make all his subjects practise the (Buddhist)
religion, through a skilful (choice of) means. He acted in accordance with the abbots
prophecy, which appeared to him in a dream. He invited the great teacher Padmavajra
(= Padmasambhava) who had been born in a continent of the Indian ocean as a result of the
dance of the supreme wisdom of the Buddha Amitabha. He possessed the knowledge of
deathless life, had found the supreme perfection of the Great Seal (/-.. and knew
all the times simultaneously. He performed many supernatural feats. On the way (to the
king) he bound all the eight kinds of evil spirits 542in central Tibet to an oath (to keep the
peace). In the valley of Zun-mKHar, he met the king. He said,
u. ,. . ..- /. /. .. / t.--//.
t - . /., ./. ../ /. ./.
t - /. . . /- /. . ..//.. /, /., /- .-/
u. ./ .. .. /., --/,
He laid the foundations (of a temple) in the ground over which the path of a .
(thrown up) into the sky cast a shadow. Taking the temple of Otantapuri as a model
and having (the building) built by men during the day and by demons during the night,
he built the temple of z,:/ c,. tu.c./543 without obstruction (from gods
and demons). Both the abbot (Santarakshita) and the teacher (Padmasambhava) and
the great Pandita, Santigarbha, consecrated (the temple). The abbot initiated the seven
tried men (into the priesthood). He planted the roots of the teaching of the ,-//
(vows) of the Vinaya. Led by the teacher Vimalamitra and many other ,. and
../ from India and the translator Vairocana from Pa-Gor, many speakers of the two
languages (Sanskrit and Tibetan) were brought together. They translated the texts of
the . and of the higher and lower vehicles and placed (the translations) on
a firm footing with their explanations. They made (translated) the inner teachings of the
hidden - into very esoteric, profound texts. The ordinary texts, they spread abroad.
They blessed the places where the body, speech, mind, qualities and deeds of the teacher
(would be reborn).
[P. 87a:] (Padmasambhava taught) the o/tz,:u.,, 544 all three, to nine and
twenty-five (persons), lord and subjects. He bestowed the great ./ (called) the t,/
t..-.545- general and particular (versions) - and other instructions about
empowerment and teaching (others).546He taught each of these with special annotations for
realising them individually. He gave many instructions about empowerment and teaching
relating to the ocean of the such as the -tc,..s.-: He blessed the
mountains, rocks and lakes. He hid innumerable treasures ,:.ru of texts and precious
objects. He bestowed the (following) words to the king on what he would do: Since this
country of yours should be made better, I shall change the desert of Nam-Sod into parks
and grasslands. In Gra-Dol, sTag-La - both East (sTag-La) and West (sTag-La) - and (the
lands) on this side of Yul-Po-CHe, I shall change all the marshlands into agricultural fields
(to serve) as a means of livelihood for those who will be under your power.548Taking
wealth from Vaisravana, Tibet will become the source of all the wealth of Jambudvipa.
I have put a (river) larger than this gTSan-Po (river) inside a hole in India. I shall put this
(river gTSan-Po), too, inside a hole. I shall bring all the barbarian kings of rGya (=India or
China) and Mongolia under my power.
In order to test549 (Padmasambhava), (the king) requested him to do (what he had
claimed he could do). He (Padmasambhava) drew up a -./ and one morning, having
made up his mind, he let a great river flow into the dry land of Brag-dMar, so that it was
named Man-Klu rDZin (the pool of many ,). (The king) requested that he should do
more. Previously, at mTSHo-Mo-mGul in Brag-dMar, there was (only) sand. (Now), (the
green medicinal plant known as) tu,- grew in the grasslands.550 In the evening
(of the same day), a great forest appeared in a moment in Brag Gla-Bai gDon (Deer-face
Rock), so it was known as Deer Park. Next morning, he made up his mind again.
Previously* at Zun-mKHar, there was no water coming down from the top of the valley.
(Now), the water from the top of the valley came down in a continuous stream.551
The ministers consulted with each other in a small gathering (and said), For
agricultural fields and pastures, Yar-Kluns is enough. After improving this country,
(Padmasambhava) wants to hand it over to India. Because of the evil done by their evil
actions, the evil ministers could not tolerate the great teachers magical powers and higher
knowledge. In order to delay the remainder of the (miracles?),552 [p. 87b:] they said that
it would be right to send this tantrist back to his own country. The king placed this before
the teacher. (Padmasambhava) defended his coming (to Tibet), by saying,
:/. -. . ,.., /. /,
:/. ..--. / :/. . .., .,..
t .. . ../ .... /., /.,
t. ... /. ,.. / /.
He (then) preached the , t: tu./: and other profound doctrines to the
king and his ministers. Knowing the future, he gave many powerful - which would
protect his teachings, to fortunate ones. He filled the earth with (hidden) treasures of
religious, medicinal and astrological texts.
Although the binding of the gods and demons to an oath and the offering of burnt
offerings were (usually) performed three times, as a means for the increase of the kings life
and kingship, the (bindings and offerings) were not performed a third time. For the sake of
the spiritual merit of Tibet as a whole, in his fifty-ninth year,554 the Lord of Men, the
Dharmaraja, went to the heart of the Exalted Lord Manjuvajra. However, in the view of
unholy (persons), he attained Nirvana because of severe illness. His tomb was built at
Mu-Ra-Ri.
Since the prince (the son of KHri-Sroh IDe-bTSan) was young in years, for
some time, the teacher (Padmasambhava) ruled the kingdom - but, (later), restored him
(the prince) to the kingship. The teacher realised that his share of disciples (in Tibet) was
complete. In the south-west, in the continent of rNa-Yab (Camaradvlpa), there was
a demon who was approaching to empty Tibet into his big mouth. He (Padmasambhava)
went there to close his mouth.
He (KHri-Sroh IDe-bTSan), who, in the order of reincarnations, was (a reincarnation
of both) Brahma (and) and the god of love,555 had three sons: Mu-Ne, Mu-KHri and
Mu-Tig. The eldest and the youngest ruled the kingdom. The youngest had five sons of
whom the youngest was KHri Ral(-Pa-Can).
KHRI RAL-PA-CAN (806-?)
In the eighty-sixth chapter of the r/. t. / c. c-, //.
,../ /:. cu.t t..r), it is said:
o +., /. -, . t /// /. ./ r./,c.// /.. /.
, / :/// -, /. .. / /. / :/.. .// /. /.
/..//.. /.. //.. t/tc ./ .// /. / .., ..//, ..,..
/.., -.. .. / ,. /- /.-. /.././ // / ,.
-,/. ....,/, ..././ .... . [p. 88a:] ,.,:u. .// /. -,
/., . /. s./ u. .// /. ,.. u. .// ,./- ./,. ... u
./, . ..... .// .. c..//, /. .// .. /.//, /.
...-. / , t/,/.-. t /... /. .// -,/.. /..
. . /. /,/. . /.//. t/,/.-. .// /.// o...//.
:/.,/ /. ,.. / /. -/.,./ -./J558 /. . / /. -/, / /.
+,. / c.. /. .// /. /. :/, s-// r.:. o /.
..//... .../, ./- o +. /. /..//.. t/tc .// . -./
/ -, ./, ,. . /.- /.,
In accordance with this saying, he was born in the year Fire-Dog (806). From his
early youth, he did whatever he could to rouse the good tendencies of former lives.
In particular, after he had come to the throne, he performed the duties of government,
which were the roots of good deeds, and prepared to celebrate the results (of his actions).
Bran-Ka dPal-Gyi-Yon-Tan was his Buddhist minister.560He restored the old temple of his
ancestors. As a new (temple), he built the temple of U-San-rDo, the incomparable one,
which increases good fortune and happiness. Its three rooms below were made of stone.561
The middle roofs were made of brick and the three higher roofs were made of wood. In the
room on top, he placed the vessels containing the Three Holy Jewels. In the room in the
middle, the translators and ,. translated religious texts. In the room at the bottom, the
king and his ministers opened the hundred doors of the four categories of things.562
In the co, o- , t :/. t- / r. . ./.-.c:
(it is said):
t /. ,. / /. u. r, ru/t. s/:s ,.. /. .-,/. /
ts/t /. ,/. u. ./.... /. ./. . /. / /. .,,. .
/.. ., :/. -..,. / /. ct, -. /.. /-
According to this, he brought together Jinamitra, the abbot of Aparanta (Ni-og),
Surendrabodhi, Danaslla and many other ,. (from India); together with the (Tibetan)
translators sKa and Cog and others. [P. 88b:] Although, previously, in the time of his (the
kings) ancestors, most of the texts of the . and - had already been translated,
they based (their translations) on the many languages of Magadha, O-rGyan, Nepal and
China. Some (forms), which were inaccurate when translated into Tibetan, were put in
(the style of) their own languages and were, therefore, difficult to understand. They
(the translators) relied on old expressions :/t and a few manuals (t./),563 so
their translations were not good. They were difficult to read. (Now, the translators of Ral-
Pa-Cans time) made whatever was not in conformity with Sanskrit to conform to their
method c which was to take the style t., of the Indian original (<.t.) of Magadha,
in Sanskrit, as the basis (of the translation). As the metre (t./o, of the verse, prose
and mixed verse-and-prose passages564of the Indian originals did not exist in the Tibetan
language, (they made the translation to) conform to (the original). Because (the translation
so made) was not easy to understand, they made an easy understanding of the meaning
their guiding principle. When compound words (:su,/t-) in Sanskrit were
translated in this way, they were translated into the language of Tibet by breaking-up the
compounds and translating (each part of the compound separately).565 Many holy texts
were revised (in this way).566
The four treatises on medicine, the five divination-charts, the seven articles used
by previous kings,the twelve wise men, the twenty-eight male figures, the twelve female
figures,567 the nine hand-ornaments, the four royal seats, the eight rows of ministers,
the eight (pieces of) r:s cloth for the hand568 and the four friendly agreements
(which were introduced into Tibet by, or during the time of, Ral-Pa-Can?), were not
contrary to Tibetan customs.569He honoured no vice-monks by placing them on a piece of
silk-cloth tied to the hair on his head (and trailed on the ground). To each of them he
showed immense honour by giving them each seven houses, with subjects. He humbled the
necks of the high (and mighty). The wicked ministers could not tolerate the fact that the
subjects, whom they had ruled by repressive methods, (now) enjoyed happiness. So they
killed him by twisting the nape of his neck to the front. His tomb was built on the left side
of the valley of Don-mKHar.
Dar-Ma seized the kingship and, through his apostasy, suppressed the holy religion
and committed many other impieties. Finally, he was killed by lHa-Lun dPal-Gyi-rDo-rJe.
After that, od-Sruns and Yum-brTan went each their own way. The descendants of
od-Sruns migrated to mNa-Ris.
BROM-STON (1004-1064)
[P. 89a:] After the ten persons,570up to (and including) King KHri Ral(-Pa-Can), who
personally accepted rebirth as Dharmarajas of Tibet and belonged to one lineage, had
completed (their careers), he who personally came to (Tibet), thinking of (the continuity of)
the ,. and ../ of Tibet, was Brom-sTon rGyal-Bai Byun-gNas.
In the r/. t. / c. c-, /:. cu.t t..r it is said:
:/ ,. .// /. //.. /. s,./ c... cutu./ u. .// /. /-.
- / ,. .,../ ,.. tz.tu./ ,. -,/ ,..
-:u. . ,. ,.. .o/ u. .// /. /./.... ..// ..
/./. . /... u. .// /. ///.. ., ./... /.. /. ./
.::
Further:
o +. / /..//.. cu tu./ .// ,.. -, ./, / . ...
And, further, Ratnadasa said,
o t /// ./... -, ../....572..-
t .. /. .,//. / -/ .t//t
t /// -/. -, /., /.. /.-//. .,
t /. ,../., .t//t -, ,./ ,...
o t /// /., ... //, / -,.//
r/ ,/ .. ./, / -/
One of the Knowledge sky-wanderers said,
r/. ,. .// /. ,. /., /. /., / /, / :/.
:/. // ., / :/. .// /. ,. / o.../-
+. , /. ,./ / t/
:/. , / /. . ./,. ... .// /.
t/.. /, /.. / ., -.
t /. ,/.. -./ / ,.//. ,/
r.// .... ./ /.. ,/. . /.//.
o/... /, /.. /. .
:/.. .// /. /. / ,/. ,/.
In this way, they explained fully his rebirth as (succesive) kings of Tibet, up to
(and including) KHri Ral(-Pa-Can); and, after that, his arrival, once again, at Brom.
In particular, the ,.. Vimala said,
t / ,. // / ./. .,. /., //. ,. .// /. // .,.-. .
., /.///-.
Even if he would come into existence (as Brom-sTon) at the end of five hundred
future (lives), according to a prophecy made in a secret cave [p. 89b:] in the language of
the sky-wanderers, it was said:
t /. ,/. //.. t.c./ /. .// ./ / /. ,. / /., /., ./.
.,. / . /., . //.
From the mouth of the prince, (it was said):
t .. ./ /. .. / /. ,.. /. .., ,-// /,.,. /
/. /,.... / /./, ,,/... -, //. -/. . /-/, -, /...
.// :/., /.. . / / ,/. //.. t.c./ /.,/ /.
-, . / /. :/.. :.../ / /, /t.t,. .// /. ./
o- .... /. ,. /-/, -, /. /-/. / :/. t / /-/,
:,,z. //.. r.,s. /. //... ,-// /,.,. / /. /,....
. /. -/. / s-//. //.. ru../z tu,c, /. //...
,-// /,.,. / /. /,.... .// /. ./ -, . //.
. -/. t -, ... t /// /. ./ /. / /. ., //.. :s.
c,.
Furthermore, (the prince said),
t /. /// / .,. .. .// ,.. ../, /. .. /..
./-./, ..,. /.. . . .,. / .// /. /. ,,/ ,,.
.// /. ,//. ,/.. ,,./... . .../... :/., .//
/.. .,/ ./. : :/. / /. ..,. /.. .,. .// -./,/, /,
. /../ /. ./ : :/., .// /. /. / ..., .,. ., /.
/.. / /. /. : :/., .// /.. -, //. :/. // .// /. ..
/ ... /,. :/., .// /. /.-. .,//.. /. .-/.//
c :/. , / /. .. .// /. .. . /- : :/. . .// /. /. s :/.,
.// ,.. . ... :/.. .// /. /. .,/ ./.
(1) The connection of the roots of the twenty-one thousand junipers to two roots
under the ground (means that) Atlsa and rGyal-Bai Byun-gNas would have virtuous
disciples called the holy ones, (instructed) in the beginning, end and intermediate (parts
of the) profound instructions, (whose numbers would be): in dBus, six hundred and
seventy-five and, from these holy ones (others) called the immeasurable increase; and in
gTSan, from (the original) fifty-two, [p. 90a:] a multiple increase, as it would be called.
Furthermore, there were profound signs that (the bKa-gDams-Pa) would spread in ten
directions, including mDo-KHams. (2) The same root at (=up to) the borders of the land
(means that) there were profound signs that all would be united under the bKa-gDams-Pa.
(3) The spreading-out of many branches in ten directions from there (means that) there
were profound signs that holy beings - headed by reincarnations of the lords of the three
families573- would unwaveringly hold aloft the banner of the (Buddhist) teaching; (and)
that one hundred holy beings (and) innumerable sages would arise. (4) The existence of the
bark in seven layers (means that) there were profound signs that, at the end of five hundred
lives, the seven Victors - to whom prayers are addressed that they may lead the world -
would look after (the world) uninterruptedly. (6) The top of the tree being round and firm
(means that) there were profound signs that there would certainly be a Buddha who would
know all types of learning - past, present and future - namely, the , the s.
the +//./- (and) the teachings of gYun Se-CHuri-Ba in Kashmir.574(7) Its bitter taste
(means that) there were profound signs that no sinful being would be able to establish
himself (or herself). (8) (The fact that), although it will not be sweet-smelling, it will not
give rise to disease (means that) there were profound signs that, although the present would
be difficult, the future would be very happy. These (eight qualities) are the excellent parts
of the source of a Bodhisattva.
In accordance with these clear teachings concerning the place (of his birth) and the
individual (he would be bom as), he was bom in the country of rTSva-sGye-Mo in the
north, in the family of Brom, as the son of his father sKu-gSen or sTag-gSum Zu-bZen
and his mother, KHu od-bZa or KHu rNog-bZa. (He was born) in the thirty-second year
from the beginning of the system of reckoning before the arrival (in 1027) of the system of
reckoning known as t/o,. (this thirty-second year being) the year Wood-Dragon
(1004).575 Shortly afterwards, his mother died. His father took another wife.
One day, the step-mother was milking a cow. The boy annoyed the cow, so the step
mother beat him. He quarrelled with her, and riding a grey horse and setting aside (all) ease
and lassitude, [p. 90b:] came to and met the lord Se-bTSun gZon-Nu od. His mind was
ravished by deep faith. He learnt the letters from the lord of the teachings of gYun. He took
the vows of a lay devotee from sNa-Nam rDo-rJe dBah-PHyug and adopted the name of
rGyal-Bai Byun-gNas. At the age of seventeen, he led a traders horse and came to
KHams. The trader gave him to a great practitioner of meditation (c-cu.) who was
an object of worship. He studied religion and became sharp-witted. Then he met Se-bTSun
(again). He listened to many doctrines relating to the +//./- and the secret -
of the rNin-Ma-Pa. From Smriti (s-/)576 called Pandita sGrai-TSHer (Grammar
Thom), he heard the . and other grammars. He served Se-bTSun.
Then he heard that a learned ,. had come to mNa-Ris but would not stay
for long. (He set out fof mNa-Ris). When he came to the (lands of) the Sog-Chu-Kha
tribe, he almost lost his way, but a ragged monk and a lame stag showed him the way.
At that time, the Mahatman DIpamkara was living in Pu-Rans. In accordance with the saying
of Tara that
t /.. /. ., /- . :/. /, ..... .// .. o/. /-
he (Atlsa DIpamkara) waited for him (Brom-sTon) for three days, in the morning
up to noon, but ( Brom-sTon) did not come. He (Atlsa) said, Is it possible that
Tara would tell (me) a lie? While (Atlsa) was on his way to the village in order to
preach religion, Brom arrived. His (Atlsas) attendants said, Lord, let us (proceed) now
(in order to) complete our arrival (at the village). (Atlsa) said, I have not chosen
a moment too early to meet the Mahayana lama. They came to the village. They
(Atlsa and Brom-sTon) met at an entrance to the village. ( Brom-sTon) saluted
him (Atlsa). The lord (Atlsa) recognised him, placed his hand on his (Brom-sTons) head
and blessed him. Then they came to (Atlsas) dwelling-place. He (Brom-sTon) begged
to be initiated by (being sprinkled with water from) a jar. He stayed in mNa-Ris
for nine months.
Then rNog Legs-Pai Ses-Rab also (came and) joined the lord (Atlsa) and his
disciple. In course of time, they came to gTSan and dBus. [P. 91a:] Then the great
lord (Atlsa) was invited to THan-Po-CHe by KHu-sTon. (Previous to this) PHran
KHa-Ber the younger had exhorted Brom to establish a monastery at Rva-sGreh
and to perform gwrw-worship (there). (Brom-sTon had said), I am (going to) the lord
(Atlsa) and (seeking) salvation.577 If, at the end of this, there is no impediment in (my)
life, I shall establish your object-of-worship. The great lord (Atlsa) had been invited
to THan-Po-CHe because he was tired. At Yer-Pa lHa-Ri sNiri-Po, the lord (Atlsa) and his
disciples turned round the wheel of their teaching immeasurably, principally through
their precious books on questions and answers (catechisms). They subdued many wild
gods and demons such as Bran-Ga.578 His (Brom-sTons) activities579 removed the
great confusion580 of (caused by?) :/. t.. / /. :/.. t/ /., /. s,. /
/. t/ /. ///... /, /. :/.. r. / o., and (the texts) which are known
as the s... t.. :., 581 viz., (the ./ of) the four gods, Munlndra, the Great
Compassionate One, Tara and Akshobhya and the three texts, the , the s.
and the +//./- They introduced the custom (=teachings and practices) of
the bKa-gDams-Pa, which is either the best of instructions (,t-), teaching the
means for the acquisition of Buddhahood by an individual, without rejecting a (single)
particle of the entire (corpus of) words /r of the Greater and Lesser Vehicles;
or the oral instructions /r,t- which are to be understood as the instructive
words (,,t-, drawn from the words of the Victor, to which not a single letter
has been added.
When the great lord (Atlsa) was about seventy-two years of age, he said, Do you see
the sky-wanderers worshipping me? and bestowed many other personal instructions.
In the year Wood-Horse (1054), on the eighteenth day of the ninth month (22 September
1054), he (Atlsa) went to the Tushita heaven.
In accordance with the encouragement (given) by PHran KHa-Ber the younger
in front of Brom-sTon; and (in accordance with the prophecies) in the basic text of
the /. :, viz.,
+ /. .. / /.. /.... /..
r/.. .// /. ./, / /. o.../ //./
t /. -../. / /. ., /. /. /
and
o ,. / t. / // ., c./ ./ /./.
and (also in accordance with) many prophecies in the precious books themselves,
Rva-sGreh, [p. 91b:] the great hermitage of the Victor, was founded, (according to) some,
in the year Fire-Ape (1056), but really, in the year Fire-Bird (1057). The sect of the lord
(Atlsa) flourished.
As for the leprosy which was at the root of his illness, the suffering cut off his
strength. At the time of being reborn in the Tushita heaven, when the last of the leprosy
(occurred), he relied on the need for rosaries and many other such means (of healing
the leprosy). In the year Wood-Dragon (1064), his body was gathered up (=he died).
Synonyms for his name are rGyal-Ba rGya-mTSHo, dGe-bsNen CHos-PHel and
many others.
THE SUCCESSIVE REINCARNATIONS OF THE BODY, SPEECH,
MIND, QUALITIES AND ACTIONS OF THE GREAT TEACHER
PADMA(SAMBHAVA) AND KHRI-SRON LDEU-BTSAN
(1) NAN-RAL (1136-1203),582 THE REINCARNATION OF THE BODY OF
PADMASAMBHAVA AND KHRI-SRON LDE-BTSAN
In the c../ t. t,t./ given by Ratna (it is said):
:/.. .// /. ..,/.. .,.-./, ..././ .......
:/. .// /. ///.. ./ ..,/.. .. ...
:/. ..,/.. -....583.// /. ..... /, . / /. /,
In the abbreviated list584discovered by Myon-Grol Padmaraga, who had been invited
from Aryapa monastery by the Dharmaraja with the name of Manga(la), (it is said):
r/. . -. /. /.. /.... /..
:/. ... / -, .// .. /. ./. /- .//., .....
t.. / / /.. /... /. ./ / . /.... . .,/ .-// ,.
:. /. ,.. /, / // /. ////.. ,.,/.
r// /.. /. ..,/.. ... . .,.//, /. /.. -....
t.... /, /.. ,. ./ .// /.. //... //, ,,.
In the untitled585oral instructions (connected with the ./ of) the c./,-
for the realisation of the mind (of the Buddha) (it is said):
: /. .,/. ru/ :s. /o /. .
:/. ..., /. .// .../ /-.// ..
s./ . cu.o/
+. . --..//. ,. /. ./.
u. .// ,. /. --..//. . / /. ... / ./,
s./ /. ... / /. o., s,../ . . / /. o.../
+. /./. ... / /. .
(I shall now deal with) the reincarnations who are said to have arisen truly, in
accordance with the extensive sayings (above), as the five principal reincarnations of the
body, speech, mind, qualities and actions of the teacher (Padmasambhava) and the
Dharmaraja, who was both Brahma and the god of love, the sovereign Lord, KHri-Sron
IDeu bTSan.
[P. 92a:] In the u... :. ..... /. c,/ t/ :u/:, s./o,
(it is said):
:/ ... /... o:. ,:-s./
r// /. .../.. /. /. , /. / /. -. / /. ..... . /./
...... / -.
:/.. .// /. /. . / /. ..., /. //.. /t/
Further, in the t. / /. r, c,/t /r:u/ .
:. r, rus/ tt./:s /. /, /.
r/ ,. . /- /.. ,. .// . ,. /. ./.
:/. ,./. /., / .,-.
r// ,/ /. / / /. ,./. /., / /.// .,-.
: /. . / /. .-,/. /-ru:u/
s./ / /s-:
t .. -. /. . / .. - .
:/. ..//. . /., .// /. / /. t, ,. . .// /.
-.. .z.
In the twenty-first chapter of the biography of the great teacher (Padmasambhava)
(called) z/c// (it is said):
+ /. .. / ..... ,.. / .// /. ..., /. /. /, /-.//
.// /. ./ /. ,. / /. t, ., /,.. //. /. /
.. /. ./ ,. -./ /. ./.. /.. /- /.. u. .// /..
,. ..- . ,. -, r/ ,. ../ /. .// .. / /. -.
/ / /. r..,, ,.. .. / . .// /. -// o., /.-...
/. .// ,./ //. u ..- /., //.. /. .// ./. /.. //. ./,
.., .. ./, /. u /./..,. /., /. /. .// /. .//,.
t/. /. / ./. /. ./ /, //sc/., /- /. /, / /
,. /. .// /.. // /. ./, .// t /.. ... /. /, ./ u.
.// /. /./ /. ..- / / ... + /. .. / /. /, .....
,.. / .// /. ..., /. .// /. t/tc u. .// /.
o./. / // ... ./
Further,
+ -.... /... s o:. tuo, t ,.///, ,/.
/ ./ / /. /,.... t .// /. ..... /, /. . / /.
/., / /. ..., /. rus/ tt./:s
[P. 92b:] (And now for the life of) Nan Ni-Ma od-Zer, in accordance with the
(above) sayings:
He was bom at Jod-Pa Ser-dGon in the country of gTam-Sul in IHo-Brag in the
Brahman family (called) Nan, as the son of his father, Nan-sTon CHos Kyi-KHor-Lo and
his mother, Ye-Ses sGron or Pad-Ma bDe-brTSal, in the year Fire-Dragon (1136) of the
second cycle on the day of the lunar station t./, In his eighth year (1143), he had many
visions including a meeting with the Blessed Sakyamuni. For a whole month, he was like
one587whose mind had been intoxicated with beer. One night, he met a teacher who said
that he was the teacher Padmasambhava. He was riding on a white horse. The four hoofs
of the horse were borne aloft by four women. After (Nan-Ral) had ardently begged him to
do so, he (the teacher) took a precious jar filled with nectar and, in one moment, bestowed
the four empowerments on him completely. Three disasters took place: the sky was rent,
the earth quaked and the mountain shook. He did various things, so that he was known by
all men as a madman. His father bestowed on him the empowerment of Ekavlra Hayagriva
:-c .t,c, He performed the realisation (of Ekavlra Hayagriva?) at Garis-
Kyi-Ra-Ba in mDZod-PHu. There were many signs of realisation as that he had seen (the
deity) in person.
In accordance with the prophecy of a sky-wanderer, he came to the foot of the
rock at sMra-Bo-lCog. The Knowledge sky-wanderer (.:./), KHyug-Med-Ma,
said to him,
.. /. , . .// .-.. /. ./. / ,.
t / /. ,. ,. -. .z., ../. /. ,.
So he became known as Ni-Ma od-Zer.
One night, in clear light, his pure knowledge and remembrance of former and later
rebirths came into being. At daybreak, when the sun was rising, a real ,, dressed in
white, prophesied clearly where such and such a concealed treasure was. Accordingly,
he came to the foot of Brag Srin-Mo sBar-rJes, the great location' of concealed treasures.
At Brag Seri-Ge gNam-mCHons and the plain of KHu-Byug Don-Pa-Dra, he found
nothing. In the evening, a red rider [p. 93a:] (appeared in a dream?), carrying a tiger(-skin)
box and a leopard(-skin) box. He took away the silk head-cloth (with which the boxes
were bound) and placed (the boxes) on the top of a boulder. He said (to Nan-Ral), If you
want fulfilment, it is here. (So saying), he offered him the two boxes.
In the morning, a woman came along the way, carrying two sealed boxes on a white
mule. From inside (one of the two boxes), she took out a tiger(-skin) box and hastily left it
with him. The next day, he opened the door of the treasure (?)588and found a scroll, a clay
jar filled (with texts) and a small box made of copper. Inside the copper box, there were:
(1) The of the Compassionate One for the disciplining of the world - outer, inner
and secret versions;
(2) footnotes on the Disciplining of the World;
(3) outer, inner and secret (rites of) realisation;
(4) an image of the Great Compassionate One, with attendants;
(5) the for the realisation of the fierce form of the ,.. (Padmasambhava) and the
method for (this) realisation;
(6) the large, middle and small versions of the method for realising the body, speech and
mind of the ,.. and many other things.
Inside the tiger(-skin) box given to him by the woman, as (described) above, there were:
(1) a cycle (of texts) for bringing the sky-wanderers under ones power;589
(2) the cycle (of texts) on Secret Knowledge;
and many other religious texts relating to the sky-wanderers.
Inside the clay jar, there were:
(1) (a text on) the method for realising Mahakala, together with the basic the
,- t./ and instructions, and also
(2) many evil -, without limit, (drawn) from the methods for the realisation of the
local deities.
There was (also) a pot filled with various precious things and gold dust; a conch-shell
cup, with (the design of?) a stag; and the finger-nail of a demoness. Among vessels of the
Body (of the Buddha), there was an image of the teacher (the Buddha), the skull of a
(Brahman who had been through) seven lives (as a Brahman) and many (other) holy
objects.
Afterwards, a trader came to the temple of mKHo-mTHin. He found the broken
index-finger of a god and gave it (to Nan-Ral), saying, You take it to the temple.
While going to the temple, he fell into a canal, the index-finger broke into bits and,
from inside, the writing showing where treasures would be found (came to light).
Relying on this, he discovered two boxes - one purple and one grey - from behind
the image of Vairocana in mKHo-mTHin. Inside the purple box, there were six
small books containing the thirty doctrinal sections590 of the text of the +.-//,
/ /. s., / /. t,/ t..-. /r/c,. /t.,s., t.t
both basic and ,- (the former related to the latter like) mother and son.
[P. 93b:] There were also many unrelated (texts on) methods of realisation in a collection
of scrolls. Inside the grey box, there were:
(1) (a text on) the realisation of the body, speech and mind of Hayagriva,
(2) (a text on) the eighteen t.,t gods,
(3) (a text on) the method for realising the thirty leaders591and many others (such texts),
(4) the flesh of (a Brahman who had been a Brahman for) seven lives, Ganges water,
an image of Hayagriva, an iron . a dagger, a bottle of medicine, etc.
At mCHims-PHu, near bSam-Yas, he discovered a great treasure, namely, the
t/,- with commentary, notes, etc. At Srin-Bya Brag in gNam-sKas-Can, the
hermitage of Brag-Ri lHa-KHan and other places, he discovered unimaginable (treasures)
such as the ./. / /. t./ / /. c.. t.,.//, t.- etc.
He married Jo-Bum-Ma, the reincarnation of TSHo-rGyal (the wife of Padmasambhava).
For three years, he performed the rites for the realisation of all the three bodies of the ,..
and (finally) met the teacher Padmasambhava in person and received many gifts of speech
from him. At Mu-Tig Sel-Gyi-sPan Gon, he performed the rites for the realisation of
the mind of the ,.. A white woman, who said she was TSHo-rGyal, appeared, wearing
a lower garment of blue cotton and an upper garment of white silk. She said, Let us go to
the Sitavana burning-ground. So they went there. (The ,.. Padmasambhava) bestowed
on him the full powers of the t,/ t..-. of the eight great Knowledge-bearers,
individually, and entrusted the (relevant) to him. The ,.. Padmasambhava, (also)
conferred on him the powers of the peaceful and wrathful +.-//, / /. s.,
He gave him a white conch-shell and said, Now go away! His mind was immeasurably
enlightened.
The ,.. from whom he heard religion were: his father, Nan-sTon, CHos-Kyi-
KHor-Lo; rGya sMyon-Pa, Don-lDan; the brothers Ni-Ma and Sen-Ge of the Zig-Po
(family); the ,.. Dar-sTon; Mai Ka-Ba-Can-Pa; the teachers, CHos-Grags and CHos-
Kyi-rDo-rJe; the teacher, Vinayadhara; the Jinaputra (=Bodhisattva), KHam-Bu dPal-Pa;
Guru KHro-Bo-CHe; and sTon-Pa KHa-CHe. He begged them (to teach him) many of the
characteristics of the -
(Once, Nan-Ral) told the s../ dNos-Grub mGon (Siddhinatha), that he (Nan-Ral)
possessed the treasure (entitled) :/. +.-//, / /. s., [P. 94a:] (The s../ told
him) that he (the s../ possessed the pronouncements explaining (:/. +.-//, / /.
s., (called) The cycle of the narrow path leading to the fortress (tz/tu/.:
He took it out from his treasures, together with five scrolls on the profound doctrine of the
Great Compassionate One from the monastery of the Great Compassionate One in Lhasa,
and gave them (to Nan-Ral), saying, You are (now) the guardian of (these) treasures.
From dGe-bsNen Brag-bTSan in Bum-THan, he obtained a great treasure, namely,
the text and the method of realisation introduced by the fourth ,.. of the rDZogs-Chen
(Great Perfection). (Once), when he was performing the rites for acquiring medicine, the
goddess of medicine herself gave him the (medicine called) . He displayed
supernatural powers such as rising up into the sky without breaking up the cross-legged
position of his body and (walking) without touching the ground with his feet.
There are many compilations of his sayings such as :/. u.... :/.. r.
:/. t,. u, / t./, :/. o,,/, //.. s,/. etc., and (others) which
contain some mistakes made, perhaps, by later disciples. He had many worthy disciples
such as Zig-Po bDud-rTSi, Gian Ban-So-Ba, sMyos-Zig CHen-Po, Se-sTon KHri-Pa, etc.
In particular, although he gave the treasury of his books to the elder of his two sons,
(called) Nam-mKHa od-Zer, the river of the power of his blessings came down on the
younger son, Nam-mKHa dPal. For the present, having reached the end of (the period of)
teaching and doing good to the world, in his sixty-eighth year (1203), after making his own
testament and many prophecies, he showed how to disappear intentionally into the
./-sphere.
(2) CHOS-DBAN (1212-1270),593 THE REINCARNATION OF THE SPEECH OF
PADMASAMBHAVA AND KHRI-SRON LDE-BTSAN
In the s.- / /. (it is said):
r/ /. /.. ..... /, . /. ..
:/. /... ,, /...// .
In a treasure discovered by CHos-dBan himself, (it is said):
+-, ,.//, //, ,/. / . ./, /. ./ / /. ,.. .
/. /..,, / ..
:/.. . -.... /. .. / // /. /. .// ... /.
..... /
t .// /. /.. /. / / ,-rc tuo,
:/ ,/. -.... //. / /.. -....
r/, /. .../ / -, /. /. ,.,/ / -, .,.
o... / ./.. /. /- t. ,/.,. // /. -../. / /. /.
Or, as is said elsewhere:
+ -.... /... ,-rc tuo,
t ./; t ,.///, ,/. / /. ./ / /. ,..
t .// /. ..... /, . / /. ,../ / /. ..., /. ru
s/ tt./:s
(And now for the life of) Guru CHos-Kyi-dBan-PHyug, in accordance with these
prophecies:
Once upon a time, when the Dharmaraja, KHri-Sron IDe-bTSan, was trying his
strength against the Bon of sNags, the Bon-Po began to bring down lightning (on the
king). He who took the lightning on the tip of his forefinger, threw it back on the Bon
village and had the magical power to entirely destroy the Bon of sNags, was a disciple
of Vairocana (called) sPan rJe-bTSun KHrom. (CHos-Kyi-dBan-PHyug)! was his direct
descendant.
He was born in the year Water-Ape (1212) of the fourth cycle, at sunrise on the
fifteenth day of the first month of spring (18 February 1212), as the son of his father, dGe-
bSes sTon-Ni, and mother, Ma-gCig dKar bZa-Mo dGon-Pa sKyid, in the south of the
country, in (the district of?) La-Yag rDZa-Ba,594 in (the village) called sPan-Gron. His
father examined the signs in the phrases595of the /.-/, (and read):
cur,.o/tu,., cur,c,/
t.,t t- : tt
:/. /. / ./, /. /, / ./,
:/. ,. ,/ / / /. ./.
In conformity with this, he called him CHos-Kyi-dBan-PHyug. His mother said,
My ,.. Se-Bro CHen-Po, said to me, When you have a son, name him by596 the
.-/, So she called him Jam-dPal rDo-rJe (Manjusrlvajra).
At the age of thirteen years, he was taken, in his imagination, by the goddess Tara to
the top of the Crystal Fort with Nine Storeys. There he met Vajrasattva. A sky-wanderer
with four faces made prophecies with each of her mouths. Giving him a white arrow with
five feathers, she prophesied and disappeared into his heart. Many groups of sky-wanderers
appeared uttering teachings and prophecies in symbolic language. His own father taught
him writing, arithmetic (or astrology), history, the Vedas, the Bon religion, legends,
medicine, the -, c,.tu./ of the school of Zur, and many rites, rituals,
and inner and outer teachings of the secret - such as (those related to) Yan-Dag
Heruka and Vajraklla, which were to be kept guarded in the mind. [P. 95a:] He did
honour to Vajrapani, Vajraklla and the god of death. From Lama Se-Bro Gyan-gSar-Ba,
he heard (1) (the teachings of) the rNin-Ma-Pa school, such as the of the) -,
cycle of the school of Ron, (2) the ,,/.. (3) the +//./--., (4) the
o./,..: the u.. and other teachings. He also asked for (and
obtained) many teachings from the teacher, mTHa-sKor-Ba, and the teachers from
mTSHur(-PHu), master and disciples.
When mNa-bDag Gro-mGon was invited to the funeral of his father (dGe-bSes
sTon-Ni), Gro-mGon said (to CHos-dBan), Until you have found the profound mind-
treasure, I have only one proposal598 to make. Let me appoint you the keeper of my
treasures. Act accordingly. Endlessly, (Gro-mGon) conferred on him the powers of Guru
Padmasambhava.
At the age of eighteen years, he met the Sa-sKya-Pa translator and asked him
for (and obtained) the arousing of the mind of enlightenment. He (CHos-dBan) arrived
(in a trance) at Wu-tai Shan in China. The exalted lord ManjusrTghosha599bestowed on
him the gift of his sermon (beginning with the words), the wisdom-body (://, is
the absolute essence t/-./. Having obtained the teachings about the eighty-
four thousand doors of religion, his mind became full of faith.
Although the difficult list of the profound mind-treasures - a unique Tibetan treasure -
had been acted on by others; nevertheless, in this (matter), explaining the remainder of the
work (of discovery) which had come to hand, the biography (says that) the works attributed
individually to the body, speech, mind, qualities and actions (of CHos-dBan) by Bharo
gTSug-DZin the Nepali are too many. The periodization t :su, of the treasures into
thirteen, sixteen and nineteen (periods) is also too many and difficult to put together.
(With regard to) the number of treasures, although various (numbers) are in existence,
according to the ,:.o,./ cu. (The Great History of the Treasures), there were
seventeen (treasures). Together with the mind-treasure, there were eighteen. Alternatively,
(excluding the mind-treasure but including) the treasure ,:.ru which was taken
from the treasure (,:. of the self-arisen Chief of the Teaching at Ha-Bo Garis lJons
in Brog, there were eighteen. Or, together with the mind-treasure (and the treasure from
Ha-Bo Gans-lJons) there were, briefly, nineteen (treasures discovered at or in)600
: ,-rc : o,tu/ : /. / / /. .. / u,,. /.
.-,/. / u,,. /s-:
t ./; -ru :./ /. / //.. /. ./ / u,,. tu
o, c /. ,. / /. .-,/. //.. .o.:s tuo,
: /. ,.. / /. .. ,. / ../ -ru:u/ s / /. .-,/. /
u,,. . cur, t tuo,
: s-ru :: r,o tu.,t/ :: /. /.-/ / /. / /. .. /
+-// /. .-,/. / -ru:u/
:: /. .. / /. //, +.//.. /s-: : tc,tu.
: o.-:u/
:c /. .-,/. / /,, :: to, :s uo c/
+. :. /. ... / -, . .. -.,
:/.,/ /. /. / -, /- .-.. /. ... /... /. /..
-... ,/. -. -. cu.o
When he was about to discover the treasures of which it was said that Indrasena
.o/t t.- will open the eighteen doors (of the eighteen treasures), a nine-headed
, demon who was guarding the treasure and a Knowledge sky-wanderer with the
appearance of a (yogic) mother gave him the key. He opened the door of the cave602and
the essence of the treasure came out (in the form of) a vulture which was (really) just (the
bird) Garuda. He mounted (the bird) and on the thirteenth level of the sky, in a tent
surrounded by rainbow-lights, he saw the face of the Buddha Vajrasattva. He received the
power of the magical skill of (tantric) learning. He was given ajar of nectar. (Coming back
to earth and) following the list of treasures, he opened the door (of the cave) and found
a bronze image of the nine-headed , demon, one full cubit (in measure), and a copper
box of charms with a tadpole wriggling (on it). Inside the image of the , there were
four cycles of instructions. Inside the copper box of charms, there were one hundred and
eight instructions (or) five hundred and seven instructions and both texts and
commentaries, altogether.
(1) At the rock of gNam-sKas, he discovered one thousand, two hundred and seventy-
three rolls of paper on all of three topics, viz., the realisation of the Guru, the Great
Perfection and the realisation of Avalokitesvara o/tz,:u.,
(2) At Brag-PHran, (he discovered) the key to the twenty-five profound treasures, a
cycle (of on the god of death.
(3) Under the right foot of (the statue of Hayagriva in) the temple of Hayagriva in bSam-
Yas, brTSon Sen-Ge of Yar-Kluns, to whom he (CHos-dBan) had given the list of
treasures, discovered a tent and a large, black cloak.
(4) At Mon mKHar sTeri, from the bottom of the rock (called) gYu sBram, (he discovered)
a representation (=statue) of Guru Padmasambhava, a picture (of Padmasambhava)
made by himself, means (of curing diseases or prolonging ones life),603introductions
(to instructions?)604and the means for the realisation of long life.605
(5) At rTa-mGrin mGul, a rock in IHo-Brag, (he discovered) a silver pitcher with
four instructions [p. 96a:] a plate belonging to Guru Padmasambhava, a Brahmans
skull, etc.
(6) From the space between the shoulder-blades606 of Amritakundalin /t..:s
ru,/oc: who guarded the gate of the temple (called) dBen-rTSa in IHo-Brag,
a black t.t608 had already been taken out by someone else. So it was not
there (when CHos-dBan came), (but he found) a wooden . and (a book called?)
The single knowledge-eye609of the holy religion.
(7) He sent rDZi-BHa-La, the teacher from gNan, to discover the cycle (of texts) on the
further essence of the Manjusri and other texts, from the heart of the (picture
of the) red god of death, painted on the wall of the temple at mKHo(-mTHin).
(8) From a box in the meditation-chamber (of the temple of) Hayagriva at Brag,
(he discovered) a representation of Karma bDud Dul, and other things.
(9) From CHos-Kyi-La-Mo in IHo-Brag, (he discovered) an image of the Great
Compassionate One and a cycle (of texts) for realising him.
(10) He sent an official, (who was also) a (Bri-Gun-Pa?) great meditator (c-
cu. to discover the s :. / s-ru cu t., s-ru
composed by the translator Mar-Pa, from the nine-storeyed (fortress of) Sras-mKHar
in the valley of Gro-Bo.
(11) From the lower mandala of dPal-Gyi-PHug-Rin in mKHar-CHu, (he discovered)
nine cycles of the s. .// ,/. // .c:
(12) From the thumb of a hand of (the statue of) Amitabha in the temple of mKHo(-THin),
Jo(-Bo) bSod(-Nams) of A-Jo took a cycle (of texts for the realisation of) Amitayus
and for the (preparation of) means (for the curing of diseases or the prolonging of
ones life)611 and presented them (to CHos-dBan).
(13) Following the list of treasures (discovered) in the lower house of The Peak (.o.
:s.) of bSam-Yas, he discovered the shrines containing the body, speech and
mind (of Padmasambhava?) and other things from behind the seat of the Great
Compassionate One in the temple of Hayagriva.
(14) At ICags-PHur-Can in mKHar-CHu in IHo-Brag, (he discovered) a statue of
the Buddha THod-PHren rTSal with a (garland of ) skulls, the of the t,/
t..-. the c./,- etc.
(15) From under the seat of Vairocana at Bum-THan in Mon, (he discovered) (a statue of
or a ./ for) the red god of death, Log-gNon rDo-rJe (the . for suppressing
lapses), etc.
(16) In the temple of astrology at Nan-Ro in gTSan, inside a crystal jar, (he discovered)
nine cycles of practices, etc.
(17) At Brag lHan-lHan Ma in Ron Chun, (he discovered) five hundred pieces of the
remains of the Tathagata and other things.
(18) Although in the original history of (the discovery of) treasures, CHos-dBan speaks of
(the meaning) hidden in his own mind as a treasure, dPal ...612of gTSan took
a self-arisen image of the Chief of the Teaching and six stores (of treasures) from Ha-
Bo Gans-lJons in gTSan and gave them (to CHos-dBan).
(19) The treasure (called) :/. . / /. t. / s-//. together with
the treasure of the meaning hidden in the mind is accepted as the nineteenth
treasure.
He performed (the rites for the acquisition of) the essence of fulfilment [p. 96b:] and
there were many signs of the fulfilment with signs and the fulfilment without signs.613
Flowers614bloomed in the ritual jar in winter. At sNe-sNon dGon-Pa, he left his footprint
on a rock. He showed six positions of his body at one and the same time. He showed
even such many extraordinary supernatural powers as flying up into the air. He erected
shrines for the body, speech and mind (of the Buddha) and a Sukhavati Palace at Rin
CHen Glin in TSHon-Dus and consecrated them fully. The princes Ni-Ma (the sun) and
Zla-Ba (the moon), Yar-lHa Sam-Po, the , king of sNe-dGon monastery, the lay
devotee Seu mKHa-Ri, the black Ba-Ri of Sab and other mental and physical
demons gathered together at an oath-taking ceremony and promised to complete the
work. The gNas-bZi-Pa brothers, Administrators of lower Nan in gTSan; PHan-Se, the
lord of lHa-KHud; Sag rDo-rJe, the great lord of CHu-Mig Rin-Mo; lord Grags-Bum; lord
dKon-gNer-Ba; lord Sen-Ge rGyal; rGyal-Sen, the lord of Bya-Rog TSHan; the ancestor
in charge of the government pastures and others did much honour to him, as if they
were his servants. He became an object of worship and they his worshippers. Similarly,
all the great spiritual guides - without distinction - of the Sa-sKya-Pa, TSHal-Pa, Bri-
Gun-Pa, Brug-Pa, (the followers of) Zig-Po Ni-Ma Sen-Ge, Bar-sDins-Pa and Bo-Don-Pa
led their followers (to CHos-dBan), did much honour to him and worshipped him
many times as their ,..
His collected works, including the c,/. / . /. t/ / s/.., consisted
of about three volumes. He had innumerable disciples, chief among whom were the
many virtuous sons such as Padma dBan-CHen, the eldest of all his sons, both sons
of his family and sons (disciples) of his religious following; mTSHan-lDan Ni-Ma,
the youngest son of his family; Sakya od of sMan-Lun, his religious son; and Mani
Rin-Po-CHe the ../
In his s,, (he says):
r/. /. //. ...., / / //. .,..
t cur,.o/tu,., /. -/ /- t/
r// . //. , - /. ., / /. . ,/ / /. /.// -
r/ -, // -, .,/. . . . [p. .:; /..
s/./. /. ./,,, /
s /. ...,. /.
:/ /, , . //. /
t /// /./// -, ,.,. ./. .//
That was the last of his deeds.
(3) MNA-RIS PAN-CHEN (1487-1542),615 THE REINCARNATION
OF THE MIND OF PADMASAMBHAVA AND KHRI-SRON LDE-BTSAN.
In the c../ t. t,t./ of Ratna, (it is said):
t- t,,. -t . / oc,t t.--//.
r// .../ / -, . // ., /. /-, / /. ./,
In the abbreviated list, (called) :/. t-, / ., + c// / t./
t tc ,.,s/ (indicating where the text called) :/. c//...
r./..,./..616 (would be found), discovered by Legs-lDan rJe617 at Srin-Mo
sBar-rJes, (it is said):
+ /. /, ,. / ,. /. .// ./, ... -....
t /// /.. /. .-,..-. /- / // /. ./. / /. .
,.
:/. ./ ,.. /, /. /.. . /,....618.// -. /.. -.
:/. /.. .// /. ../ . /. ... / /. .. .// /. -,/..
t /. / , /. .. / /. -. /
:/.. .// /. /.. , / :/. c//... r./..,./.. -.. /, /.
,..c:.
+ /. ,/ -. -./, /. ,. / /. ..., .,
u. .// ./, /. ,.. / /. ... ./. ... -/ . ./.
/. . ./. /-/ ./ ,: //.,c:
r/ / . /.. ,.. . ,..
u. .// ./// /. ./ . / /-.// . -,/.. /. ...
u. .// . /. //, ,/. ///.. ./ /.... / /.// /.. / /.. . /,
....
o. .// /. ./. /-. -, /.c::
+/., /. .,/ ././, ,,/. /. .// ,.. ., / //. / / . /.. .//
/., . ,/. /. .// . // /. //, ,/.
u. .// ... /. ... ,,/... /, /. /.. . /,....
In the old summarised version of the c../ t. of :/. c//...
r./..,./.., the birthplace (is prophesied as follows);
c, /- /.. /. .. ./.. /. . .
s./ / /. ,./ //.. tt. ./.. . / s/:s c-t :/t./
.-,/. . /./
/ / r/.ru, c.c
o /. .. / /. /, / -. .// // //. ,.. ./.,/
o /. // / ,. .. -, .. /../,
t /. .//., //.. :u/ c/o
o/ //. /-/, ,. / - ,,
s / ,. ./ /. .-. / c,/-:su
:/.,/ /. .. / /. . / s-//. , .:/; /. .// /. /-
u. .// /. / /. . /t . :suc,/
+ // /.... ... //. /. . /. ..
t., .. / uttutt/- /. .-/
t- /. ,. / / // /. .// /. /,,,
:/. /. .// /. /,,, . /. .// .. /. /. / / /.,/
r/./. /. / /. ,. / /. .. ./.-. /. ,. / /. s/.., /.
+,.
t /// //. t.-c,/
In this way, it has been shown clearly that (1) (he would be born in) the land of
Ge-Gar in (the district of) Glo-Bo in mNa-Ris; (2) the names of his parents, the -
bearer Jam-dByans rGyal-mTSHan (and his wife), (would be rGyal-mTSHan); (3) he
would be a link between seven brothers, i.e., since mNa-Ris Pan-CHen would be the
second of seven brothers, he would be an intermediate link (between them); (4) the one at
the end would be Legs-lDan rJe; (5) or the year of the Sheep would be (the year of the
birth of) the Pan-CHen; (6) the Ape would be the year of the birth of Legs-lDan rJe.
In a prophecy (contained in) the c./:u/ :: ,:.-tz. (it is said):
:/.,/ -, -, /. . r./..,./..
r// /. t.- c,/t :.s. t/t :s/
o.../, /. .// /. ..-/ ./ /. ,,.. / ,. /
-
Novice-monk indicates the elder brother and the words practitioner of -
indicate the appearance of his younger brother. Based on these facts, (it seems that) in this
treasure-text, the (two) lamas aforementioned and this lord-lama are accepted in two
categories of treasure-discoverers. Of the two brothers, he (mNa-Ris Pan Chen) was the
more important.
In a prophecy (contained in) the :: ,:.-tz. (it is said):
:/. /.//, ,./... . //... ./, / /. s., . r./..,./..
r// /. /. . /- .., /, - ./ -,/ ,..
c//.. t.- c,/t :.s. t/t :s/
u. .// -.. //. /,/, /- /. .. / -t . ,:s
t /. .. / .o. ,:s . /. ./ /. .// /. /-. //. /. .,
t ru- . c/ /. .// /. /-.
o / /., /. ., .// ,,. / /..
:/. -.. / ,., ./ .// /. /. /. ,/- / /
/.
u /. . /.. .// /. -... ./ /. .//. ./../ / ./,
:/. .., ,////. ut .// /. /. / /..
t .s; o / ../ /. .// /. -... ./ /. , / //-/
u ,.. .. .// -.. .//, //. /. ..
u .////. -./ .// /. /- //. /. .
:/. //. / /. -, / / - . ,... .// ... /. ,,..
u. .// .,/ /. ./, /.,/ ./ ./ -. oc,t
r/... -.. /- .// /. ./ /...
Furthermore, in accordance with prophecies in the t.c// r.,s/ .t/ and
many other (texts), mNa-Ris Pan-CHen Padma dBan-rGyal Ye-Ses Rol-Pa rTSal was
bom in the year Fire-Sheep (1487) of royal stock as far as his family t, was concerned,
being a descendant of gNa-KHri bTSan-Po on his fathers side t. and a lineal
descendant of the sovereign lord of Gun-THan - who, in turn, was descended from
(a branch which had) settled in white Tibet - on his mothers side (cuo/ His father
was rJe-bTSun Jam-dByans Rin-CHen rGyal-mTSHan and his mother Bro-lCam
KHrom-Pa-rGyan. His birthplace was lHun-Grub CHos-sDins at Ma-THan in Glo-Bo. He
was named Padma dBan-rGyal. At the age of eight years, he became a lay devotee. His
father acted as the chief of the -./
From the age of eleven years onwards, he listened to and thought about the
At the age of twelve years, he was given new explanations (of the together with
texts and translations. Since his father was a reincarnation of Mar-Pa, the goddess
DhumavatT (Dud-gSol lHa-Mo)622 appeared at the very beginning of (the process of)
the appearance623 (of the deity). The very beginning of the sign of his perfection624turned
back the flood625 (of his existents). At Brag-dKar, he met the Arhat CHos-bsTan bZan
and served him as a ,..
As to how he showed the sign of his perfection, in his sayings, (it is said):
+ /. //. / o,. : .,.... /. -. . - t-
o /. .. / ., t . ./ -, /..
o /. / //ut./ t //.. //. /.
o oc-c t/ t -,... //.
o /. /,. / -coc t/ t
At the age of twenty-three years, he asked the translator of Glo-Bo for (the doctrine
ot) the Path and the Goal. When he was twenty-five, with bSod-Nams lHun-Grub, the
great abbot of Glo-Bo acting as his abbot; [p. 98b:] KHor-Lo sDom-Pa dKon-Cog CHos-
sKyabs acting as his teacher; Rab-Byams Kun-dGai-mTSHan-Can acting as his teacher
of secrets; rGyal-mTSHan sKyabs acting as the measurer of the (suns) shadow626 and
Rab-Byams bSod-Nams dPal-Ba acting as his companion; in the middle of twenty-five
faithful monks such as the great abbot Kun-bSod and others; he was a lay devotee at
midday, a novice monk later and a monk after that. With great purity, he filled his mind
with the pure disciplinary rules for fulfilling (the duties of) the three ways (of the three
types of persons mentioned above).627 He took the name of Monk Padma dBan-rGyal
Grags-Pa rGyal-mTSHan dPal-bZari-Po bsTan-Pai-rGyal-mTSHan. He heard many
teachings from these abbots and teachers. From his father, the holy master, he received
extensive instructions (t./) and counsels , He asked for (and received)
the cycle of the /. :... from Sakya bZan-Po, the treasure-discoverer of Dran-
So. Furthermore, he heard profound and extensive (=Sarhsaric and Nirvanic) teachings,
without measure, from mKHas-bTSun Nam-mKHa, Padma Bum, rNam-rGyal
dPal-bZan of Gu-Ge, Blo-Gros dPal-mGon, Jam-dByans Kun-bSam-Pa, Grub-CHen
dKar-Po, Master Sans-rGyas sKyob-Pa, Rab-Byams-Pa dKon-Cog bSam-Grub, JnanasrI
the Nepali father and son (=teacher and pupil), Dor-CHen lHa-mCHog bZan-Po, dKon-
Cog CHos-sKyabs the great translator and others. The chief of these (teachers), known as
Manjughosha with two faces, were his father, Master Jam-dByans Rin-CHen rGyal-
mTSHan, and the great abbot of Glo-Bo.
He then thought of coming to dBus. He came to Mount bKra-bZan and Nam-Rins.
In a cave in gTSan, together with his younger brother Legs-lDan rJe, he met rGya-Hor
rDo-rJe, the recluse (:/.o.t) and -bearer of (the family of) Zur. He (mNa-
Ris Pan-CHen) asked for (and obtained) the -, (class of
At the age of forty-three years, the wheel of religion (turned round by mNa-Ris
Pan-CHen) arrived at Lhasa. He offered a great prayer with salutations and circum-
ambulations.628
In accordance with the prophecy of the exalted goddess Tara, he came to gZun sPre-
Sin and THar-Pa Glin. [P. 99a:] From rNog Rin-Po-CHe bSod-Nams bsTan-DZin,
he heard carefully the (teaching on) the -./ (as taught by) the rNog (family) and his
mind was made up. At Gra-THan, he asked for (and received) the cycle of the red god of
death from the great translator of Za-Lu, CHos-sKyon bZari-Po.
The wheel of religion (turned round by mNa-Ris Pan-Chen) arrived at bSam-Yas.
He visited the holy objects there. He extinguished many of his previously acquired latent
propensities. He heard many words of religion from bSod-Nams rGyal-mTSHan the
t/-.- of Ka-THog, Klon-CHen Nam-mKHa dPal-lDan rGya-mTSHo, sPrul-
sKu CHos-Kyi-dBan-Po and, especially, Nam-mKHai-rNal-Byor, the great ../ of the
white monastery of bsTan-Gro in IHo-Brag, who made evident the signs of his perfection.
Then, in accordance with the finding of the list of treasures at Srin-Mo sBar-rJes-Can
in IHo-Brag, the younger brother, Legs-lDan rDo-rJe, took out five earlier and later
treasures, including the profound teaching (known as) the c//... r./..,./..
either from inside the (statue of) Vairocana in the upper room of the (temple on the) peak
(.o.:s. at bSam-Yas or from a secret box (which was there).
There he came to gTSan. He did much good to the teaching and to the world
and then returned to dBus. This time, on the way, he stopped at the plain of rDo-rJe Brag.
(He indicated) the right signs for determining his successor. As it says in his s,,
+ o, t:. . ..., t ... -, ...
:/ . , / -, //. ../. / . ,.
t- / ,/. . , t .. /. .
+. ... .t/ ru:u. o, tu.t
:/ . , / /. .-,. / // ,,..
+ , / /., ... /. ./, / /. . . -,/. / /. ,/
/.., /. . / ../.
+. /- / , /.. .// /. .,/ ,,. / ....
t//., -, /., /.- /.,
t , / -, .,/. .// -. /- .,/ ..
After that, he stayed usually at bSam-Yas, deep inside the park. He fulfilled the hopes
and wishes of his disciples impartially and tended the precious teaching of the Victor.
He preserved the rites of the holy religion of the precepts ;/r and treasures ,:. of the
former translations. [P. 99b:] At Byams-Pa Glin, he heard the s/c, --o,c:.
from the great translator, bSod-Nams rNam-rGyal, and the cycle of teachings taught
at Byams-Pa Glin from the exalted master, bSod-Nams rGyal-mCHog. He saw the face
of the seven Hearers, of bDe-mCHog (Samvara) and of the five classes of protectors-of-
the-religion. Having meditated in solitude at mChims-PHu in bSam-Yas, he received
prophecies about the reincarnations of the Dharmaraja KHri-Sron and Guru CHos-dBan.
He breathed the very essence of the c/., / /. s., / /. t,/ t..
-. /r/c,. t.t and the voice of the oath-bound (protector of the religion)
Bran-Du KHol-Ba himself was (heard). When the lamas and Knowledge-bearers had
gathered together, they said,
:. t.- c,/ /. r./..,./..
+. /. /. / /. o.../ ./, . /... / /. ./.
As for his having seen the faces of his tutelary deities, (as he says) in his own words,
/ u../c: ./. /. . /. /.//
r// s-. rucu.,631 /. /. .
+. /. t,/ t..-. /. ,/. / /.. . -./
:/. -./ / // /. ///, /. /,
:/. -./ / oc,t . / /.-/. ,. /. c./,- /. t..
t./
+. ./... ,,. /. /. / ...
t /.. -.. /.- // /, -, /. ./ .. ./ /. ... /. / /.-
With regard to the fact that he was a spiritual guide for the entire body of the
(Buddhist) teaching, it is said:
, ./, / ./.. /. ,./ / /. /, / -. /. c. t./.
:/. ... / -, ./, / ,.. /. t,/ t..-. / /. ,.
../ /.,/. /. /. .
:/. . . /. - / /. .. / /. t/ . /. c/ /.. . /. /,
:/. ,,.. / -, ,.. ./ /. ,/.. / /. r// -,/..
, ./, / .... /. /.... . / /. ,/,/ ../. / /.
/-..
o /. ,/ ./... ,/, / /. s t. /.. . t /.. ,/,..
t /. . .. t /.. /., /,,/, /. /.. / /. ./,-/
..
, .. /.. ,/... ,./. ./... /. /.. ... /. .
, .632/.. /.. ... ./ // /. ,.. / /. ,.
, .. /.c::. ///.. // /. / ..
r/ -, /. .. -. t /.. -.. -, /,. .. c:
t /.. .///.. -, ,/.. / ., .. ..-. . //.
t /.. /.. .,.. ,/, ///.. ./.., ..-
t - c//. /. /... / /. /.. /. / /-c:
t :; o /. ,/. / /. o.../ t - /. .. . / ..- .
-,
+-, /. r./..,./.. t - u..
t /.. ,.. ./ /// ,. -, ..-. /. /. .../c:c
:/. .. / /. /.. ,. s/. . /.. . ..
+. /. ..-. / s- . . ... /,/...
, ,./ ,. /. t.. t./
t,.. /-.// ,./, /. .. / -,
t.,.. /. ,/. / /. o.../
:/. .-. / /. ,/. / u../
r//.. /. //. . -, /. /.. / /,....
+. ./.... /. ,/. / ... /. ../ / .,./
:/. s-//. / .//. ..-
t t.-.o/ /. ,, / /. t/ . /. c/
t.. ..-c::./ -, . .//,..
+. .... /. /,/ -, . -.
His collected works, too, seem to be very many. Although the writings, (connected
with) his yogic avowed practices and his manner of perceiving (things) do not, generally
speaking, exist; his very famous t-,s.- -. :/. .,
+./,,/, .. . +.. :/. t./ / t.. :/. t/ / s/..,
etc., exist in about three volumes.
For his permanent (residence), he rebuilt the dwelling-house at sMon-lDan in on and
lived there. He invited the Dharmaraja Rin-CHen PHun-TSHogs from Bri-Gun. The two
brothers and the three brothers bestowed many auspicious signs at bSam-Yas, such as
consecrations and installations (of images, etc.), so that it was considered certain that
there would be happiness in Tibet for thirteen years. Thus knowing that (the number of)
his disciples in this field (of activity) was complete for the time being, in the year of the
Tiger (1542), on the second day of the eighth month (11 September 1542), in the palace at
sMon-lDan in on, to the accompaniment of the sounds of the play of rainbow-lights,
he showed the manner of equipoise in the profound ./-sphere.
(4) DHARMARAJA BKRA-SIS STOBS-RGYAL (1551-1602),
THE REINCARNATION OF THE QUALITIES OF PADMASAMBHAVA
AND KHRI-SRON LDE-BTSAN
In a prophecy (contained in) his (Padmasambhavas) own treasure, which he had
brought from the monastery of Aryapa, together with holy objects and pills which liberate
when tasted, (it is said):
:/. ,/, / / /., .// /.. /.. -/ . ,
u .. .,/.. ./ .. / ./ .// /. /. ,../ / o/-
t :/; :/. ..,/ / / -. . //. /. ./. .// /. .//./ //-
s./ .// /. /. . / /. ./. / -,.// . /. /,
u. .// .. / ,.. ,./- /. /..
Thus, the reincarnation of the qualities of the teacher and the king have been
prophesied. Even the family and the place (of rebirth) (have been prophesied):
t / t - .. ., /, /. ../ ,.. / /. -,..-. ,/.. /,
:/. ,.. ... . /. ../ -. ..,.. -/. -. /./ -, ..
t /// /. ./ ./. /. t, ,. /. t, ,. /. ,/ /-/,
o/ :ss/ , .// /. .. / /..
Thus he prophesied clearly that, if the signs were auspicious, he would be reborn in
a human family of kings in Ton-KHu638 in Mi-Nag , which, reckoning from bSam-Yas,
is to the west, in the upper northern direction and (that he would be reborn) in the year of
the Dog.
t / /. ,.. / /. -,..-. ,/.. /, /. ... ,
:/. t /// /. ./ / /. /, -./ /-/, ./. /. o. ,.
/. +,. ,.
t / /. / , . ., -, //. .// /.
:/ .t/c,s./c. / s..o. / /. ,.. -.
r. /// /. ... / -, ,.. /, /. ./ / ,,.
t/ / -. t - ./ -./ /-/, .... ./ .t/c,s./
c.
u. .// /. /., //. .. -. . ,./- -..
t / t .... -./ /-/, / ,/ ,..
, -/. .// /. . / /. -/ /- /. / .,.-. /./..,.
t /// /. /. /,. . ,/.. / .,
t- /. . .. /,/ . , / /. -. ./. . /
t /// /. .. ./ -, //. / /, -. ./. ,..., /.
. ./ -, //.
:/ /... . .// /.. /. /.. / ,... .
:/.,/ /. , ,.. / ,,. -, /... -/.
r// .. // /. , / /. . / /. ,.. .. -/ ..
In this way, (he prophesied) that, if the signs were not wrong, he would be reborn in
the royal family of TSa-Sin in Mi-Nag in either the Dog year or the Dragon year. If the
signs were not right, then he would be reborn as a son in the ministerial family - (called)
the By an KHan gSar-Ba (family) - of that royal family in either the Bird year or the Ape
year. At that time, the father would die before the son was born. If he was born in a royal
family, it is explained that he would be associated with his father for a long time.
Furthermore, [p. 101a:] in a chapter on the Seal of entrustment of the empowerments
(connected with) the meaning of the lives of all the Three-Body families r.,s.- t,
t. r, :su. t .o/ c ,:. c, (it is said):
+ /. -. / /. ..., /. /. /, ...../ .//
t /. ,. /.... /. . .-,/. /./ /, /. /,
o /. // / /. ,. .. ., /. .//., / t
t ./. /. t/t, /. t/t, ,. /. c-,. o. .// /.
./
u. .// /.. /. , / /. /. /-/. ./ ,./- /.. .
u. .// /.. /. /.. / /. ./ ./. . .. ,
o / ,/ /. /.. .// /. /. /,/ ./ / /.. ..
u ../ .// /. /,.. //. , ... ./ .
u /./ /,/ .// /.. -/ .// .// /, /. /,.... ... / ,..
u /./ / .// .// ./... /.- .// /. ... ./ /. -/ / /.
:/. c-,. o. .// /. ./ ,. ./ ./ ,
In accordance with the clear showing of these prophecies, the Dharmaraja bKra-Sis
sTobs-rGyal, otherwise known as CHe-mCHog Dus-Pa-rTSal, was bom in the upper part
of the famous Right Side of the Four Sides (of Tibet); in the land between (the two
temples) built, formerly, in the time of the Dharmarajas (of Tibet), to tame the soil,
(namely), Gom-Pa rGyan and the temple of Bal-CHuri; in a part of the four Rons,639which
was named Bar-Phug Ron by the Mahatman Padmasambhava. At the furthest limit of this
(place), there is a great river (called) the Pakshu (Oxus). The gTSan-Po, flowing through
the Right Side, falls into a shelf (called) The Hidden Fortress of Knowledge :.s. r,
,s/ tz/ which has the nature of a (land of) five . peaks, the palace of a heaven-
appointed king. In a dwelling-house, called bDe-lDan, situated in that place, he was born in
the year s./ that is to say, the year Iron-Dog (1550), in the waning fortnight of the
month of t./ c,/ on the tenth day (of the waning fortnight) (10 Febmary 1551),
to the accompaniment of many wonderful signs.
With regard to his ancestors: Coming from the Imperial land of Ton-Khun in China,
they gradually took possession of the Jans country and Rab-sDon (or Rab-sTon) TSHar-
sGari. At that time the land to the north of the Right Side was held by one of the (four
parts) divided among four kings. Through his share of (the results of) actions (performed)
in previous lives, from the royal dynasty known as (that of) King Siu, there came,
in course of time, [p. 101b, line 1:] the Dharmapala DZom-CHen. His father was the
giver-of-alms, Nam-mKHa Rin-CHen, [p. 101a, line 6:] who had always shown honour
to the Three Jewels (and) the lamas, had the highest, respect for them, revered them and
venerated them. [P. 101b, line 1:] His mother was the daugther of the great commander,
the governor of Lhasa fort. To him, the master Grol-mCHog Zabs gave the name of dPal
bKra-Sis sTobs-rGyal dBan-Poi-sDe. On the thumb of his left hand there was a mark like
the head of a snake, marked by the letter A. On the palm of his right hand there was a
picture of a thunderbolt. On the side of his belly, (which was shaped) like a pot, there was
a round mark. On the inside of his left thigh there was a mark (which looked) like an eye.
On his left foot there was a picture of a lotus. He had a hundred thousand such signs in
accordance with both prophecy and actuality.
At the age of eight years, he relied on (=became a pupil of) Dus-Zabs-Pa Sakya
od Lama and heard the r// the /-. etc. At the age of eleven years,
he visited the place of pilgrimage (called) Ri-Bo bKra-bZan and, because of this,
his impediments were removed and his latencies awakened. He met the great translator,
Ratnabhadra, and was given the name of bSod-Nams rGya-mTSHoi-sDe. In his own
treasure, (he says),
t / t . -. /. ,, / t.--//. /. ./, / /.
...
:/. -,..-. / -, //. .// . /...
t / /. /. ,.. / /. .../ -,. -,..-. .. .
:/. /. / -, ,/.. ... .// ../, /. .../..
This prophecy having been fulfilled, the master Kun-dGa Grol-mCHog Zabs, who
was the chief (of those who made others) enter the door of the teachings of the former
translations, bestowed on him the teachings of the c.. the c./,- the skull,
rosary, magical skills, the basic empowerments, the empowerments (granted by means)
of the four round things (?)640and the ./ of the) red Jhambhala of Grva-Pa mNon-
Ses.641The most auspicious signs of time and place were correct.
At the age of thirteen years, he assumed the royal powers of a ruler (s.r,/
At that time, he was also known as the High and Mighty, the powerful c/.
the Fearless and Victorious Lord. He heard the cycle of bDe-mCHog and :/. ... / /.
o.,c.. t.ru. /t, from bSod-Nams rTSe-Mo of Zi-dGon. When
he was above the age of seventeen years, [p. 102a:] at Nub monastery, he understood well
(the teachings of) the lama known as Byams-Pa Chos rGyal-mTSHan, who was the
embodiment of the compassion of all the Buddhas of the three times. In the end, (bKra-Sis
sTobs-rGyal) reposed confidence in him and honoured him as :s (Imperial Preceptor).
Led by the ./ drawn from the Northern Treasure, for (the realisation of) the mind
(of the deity) in its fierce form, he heard most ./ such as the cycle of ./
./.., / /.-/. ,. and other ./ which completed the results of his
prayers made in former lives.
Again, he was invited to Zur-TSHo, where he heard the .c/t z/ :u/c: and
whatever other teachings there were of the rDZogs-CHen (the Great Perfection). At that
time, in the clear light of the blessings of knowledge penetrating into his mental continuum,
he saw the face of the great teacher (Padmasambhava) with his body shining brightly,
carrying a . in his right hand and a club above his knee. With his left hand he held
a skull, filled with nectar, to his heart. Many other holy visions arose. In particular, in order
to honour the head of all teachers, namely, the great Knowledge-bearer of mNa-Ris, Legs-
lDan bDud-DZoms rDo-rJe, as his :s he sent (men) to invite him to CHu-Bo-Ri in
dBus. The master, the Knowledge-bearer (Legs-lDan bDud-DZoms rDo-rJe), coming
to know of this, agreed to come up (to dBus). He was invited to Nam-Rin in Northern
(La-sTod). As long as his thoughts had not disappeared into the ./-sphere, (bKra-Sis
sTobs-rGyal) served him well, by (doing him) the three (forms of) honour643and listening
carefully to the many profound and extensive teachings of which the precepts and treasures
of the former translations were the chief. On gSan-Ri (mountain), close to his palace, he
built the temple of the monastery (called) gSan-sNags THeg-mCHog Glin, with its shrines
and enshrined objects, and established a large group of the explanations and realisations of
the former translations there.
Furthermore, (his teachers) Padma CHos-rGyal Nub-dGon-Pa, the son of the teacher-
lama, the Knowledge-bearer, Master (Legs-lDan bDud-DZoms rDo-rJe); Blo-Gros rGyal-
mTSHan, the spiritual son (of Legs-lDan bDud-DZoms rDo-rJe); and Legs-lDan rDo-rJe,
the teacher from Ba-So in CHu-Sur and others were rNin-Ma-Pas. The Dharmaraja Rin-
CHen [p. 102b:] PHun-TSHogs and others were Bri-Gun-Pas. The Mahatman bSod-
Nams dBan-Po and others were Sa-sKya-Pas. The rJe-Drun dBan-PHyug rDo-rJe and
others were Karmapas and the All-Knowing Padma dKar-Po and others were Brug-Pas.
In accordance with his saying,
o... / /. ,. /.. t ..... /, ./.
from more than forty skilled and accomplished spiritual guides, who were not divided into
parties and sides, he heard (1) the cycle of pronouncements (/r namely, the
empowerments, instructions t./ counsels (.,) and whatever else there may have
been relating to the . and of each of the former and latter translations; and
(2) the unbroken traditions of each of the one hundred and eight bases (., which
is the auspicious number of exalted sources ru./ of the doctrines of the (hidden)
treasures. In Ra-Luri and other places, where particles of dust which were cold to touch
were raised, the treasures and life-giving things were not frozen (even) in winter. The flow
(of learning), boiled in nectar, (continued) to trickle.
Although, with the appearance of one whose happiness had been roused, he hit the
skulls of some persons with a stone-sword, (fitted) with a (hilt to he held by the) fist,
the flesh, skin and bones (of his victims were) free of injury. At that time, the old
illnesses of the body and obstructions of the mind were much removed. The demons of
illness were released from their own (evil) by his way of looking at wild evil demons or by
his tying protective knots (s./-t.. or by his preventing their wanderings with his
hands. In KHams, Kon-Po, IHo-Brag, dBus, gTSan and many other countries, he openly
placed the clear depressions of the marks of his hands and feet on the surface of rocks.
(These) wonders were many but they are not to be spoken of by all (persons), because they
appear like the play of the web of illusion.644
Because he was different from the meditation-masters who have evil thoughts
of waiting to take advantage of a little -, (some) evil substances and trivial
calculations,645 the great teacher (Padmasambhava) had - by means of the play of views,
the skills (derived from) meditation and activities suited to the rites of service (to the gods)
- placed those who took delight in the ten non-virtues646and the five inexpiable crimes647
in cold ice, in order to force them to do whatever great work he wanted them to do. On top,
[p. 103a:] he had erected a statue of the Vajra Dharmapala in his fierce form, controlled
by sealed vows. (Now, bKra-Sis sTobs-rGyal) entered into the work (into which he was)
encouraged (to enter by the previous activities of Padmasambhava) and pure, red (blood?)
flowed again and again on the enemys side. Thunder fell in winter. Drawn by the miracle
of many types of living beings (luring them?) and many other bad signs, most of the enemy
were sent (to become) a spectacle on the other side of the world.
In the year of the Dragon, he came to bSam-Yas, pretending to be, (and wearing) the
ordinary dress of, a village tantrist (employed by) some rulers and teachers. From the
monastery of A-Rya-Pa-Lo,648 in accordance with prophecy, he discovered the index of
a most important treasure and a basket of rubies which liberated when tasted. Because he
was the first to open the door of that treasure, from then on, he was known as the great
treasure-discoverer.
Not long after that, although there was a need for secret - being unhappy with
the times, he came to Ron together with (gifts) which were fit (to be given) to the ruler-
teacher.649When he had come close (enough to see) clearly the rock marked with (a mark)
like deep blue turquoise, on the side of a rock which was at Ron-CHun, a part of Ron
in gTSan, his mind was suddenly free of doubt. The rock rose straight in front of him with
its surface smooth like a mirror. After climbing the height of two storeys, he decided to
go right up to the top. He heard his servants shouting bad words through fear that their
bodies would roll down. So he roused his mind a bit and looked. He pressed the big toe of
his left foot on just one full handful of the root of a blue artemisia (plant) and their fear
went away. He thought, As for the (allegation that there was a) time when the teacher
Padmasambhava told lies, it is not possible that there is anything to be learnt from this
(allegation). I have accepted the eight worldly teachings and come here. (If it is) not (here),
let whatever there may be come (my way). At the same time, he quickly sent those whose
minds had become forceful once again to go hunting (for treasure) above (where they
were) and they came to the top of the rock.
[P. 103b:] Now, in the valley of the meditation-cave called the Treasury of Happiness
;.c.o ,:., which was the cave where the great teacher (Padmasambhava) had
bound the demons to an oath (of submission), large thom-bushes had grown-up, so that the
entrance to the cave was not visible. He came there. Because of the fact that the road for
the passage of people had been unused for many generations,650 the path was not clear.
Nevertheless, his attendants went round the road at the back and came to his side. He
gathered together the things accumulated (for the journey)651 and blessed them. He opened
the door - one full fathom (in height) and four-cornered - of the cave and when he was
about to enter below (the door), he told (his attendants), Run away. After pressing the
rock with the forefinger of his left hand, he sent them to those who had just run up. Filling
the valley with their loud noise, they fell into a ravine, so that the ravine was completely
filled (with their dead bodies?).
He then took out (from the cave) the t/..-,..-. / // /. :/..o.,
/-/. / c.. t.-. and a cycle of the teachings of Karmaguru (=Karma Glin-
Pa?). In between, he received (=found) a particularly wonderful treasure of the holy (ritual)
vessels of the c.. in the cave at rNa-THod-Pa Bridge in Nin-Ru.
Furthermore, there was some precious treasure to be found in central Nan, but the
attitude of the ruling family was not favourable. When local people appeared, he told them
again and again, in reply to questions t/ that in (the astrological work called?)
:s, ,s tu,, (The Science of Astrology, New Directions) there was a sign
E (which meant that) there would be a violent hail-storm now.652After that, as a result of a
flood caused by violent hail-storms, there was a landslide. It is said that there were some
discoverers who found much wealth such as gold and turquoise from beneath that landslide.
After that, he came to IHo-Brag. He went expressly to Jod, the birthplace of Ni-Ma
od-Zer of Nan. On the way up, he was led by a nephew - on the (lay) family side - of
CHos-dBan. When he arrived, he pressed his forefinger on the side of a rock on his left
side and it is said that there was a blessed shrine in a cave over there.
To the west of this, he slept (in a place situated) just above the birth-place of the
sovereign lord (Nan-Ral). In the morning, in accordance with the prophecy made by a sky-
wanderer, he discovered the treasure (called) :/. c,/. / /. :/.. ., / /.
... / /. /. : c,.. /t t ,s.- r
[P. 104a:] The Lord of the Bri-Gun-Pa said, With regard to what our life-story
should be like, (my) chief secretary /t, t t./ requested me to examine (my past
lives) and to make prophecies (about my future lives). I said, There is no need to examine
(my past lives). In the collection (of books) in the library down there, there is a very clear
book on my (past) lives. Since (the record of my past lives) is in the middle and latter
(portions) of that (book), please look at it. Immediately, the treasurer looked for it but,
because there were many books, he did not understand which one it was. After both lamas
(the secretary and the treasurer) had come (to look for the book), they found a book
which had not been opened for a long time, so that the ribbons of the book were a bit
frayed. Many of its pages were stuck together. Putting their index-fingers on it, they said,
This is it. As soon as it was opened, they found that the sentences, too, were easy
(to understand). (According to the Table of Contents?), the book consisted of three works,
namely, (1) the treasure-teaching discovered by the great Knowledge-bearer, O-rGyan
Glin-Pa (1323-C.1360), (called) :/. o. / c//... t.., /r t. c,
-:suc:(2) :/. c//... :/.,/cdiscovered by Sans-rGyas Glin-Pa (1340-1396)
and (3) :/. c//... r./..,./..655 discovered by mNa-Ris Pan-Chen (1487-
1542). The first work, which made up the trilogy of former, middle and latter works, was
missing. So the meaning of the words of the prophecy (which I had made) is as follows:
In accordance with the fact that only the life-stories of the past and later lives of the
treasure-discoverer O-rGyan Glin-Pa himself are existent, write my life-stories and draw
-, :u/r confidently, (on the model of those lives?) Following the carrying-away of
those treasures, which had been discovered earlier but had been hidden again, there were
many (demons) in awe-inspiring attire and many (others) full of heads, bodies and eyes
who came in . -. (The lamas?) said that it was necessary to cleanse (the place).
Subsequently, (bKra-Sis sTobs-rGyal) prepared ,: offerings and it is said that
they (the lamas) had the ability to carry the ,: offerings. After that, he made the
yellow scrolls come down inside the bed-chamber tower at rGya-Lo in Kon-Po. When he
was liberally granting the empowerments, etc., which would open the door of that text,
great and unprecedented rain came down [p. 104b:] but he performed a miracle whereby
[p. 104a:] the images painted on the :u/r, displayed outside as an object of
meditation, [p. 104b:] were not made wet at all.
There was reason (to believe that) a treasure would be found at rBa-Don but it was
protected by a curse and held hidden dangers. The guardian of the treasure had put a
curse656on it by not at all allowing those who might be sent from rTSe-La-sGan to come to
the area of the treasure; and an old prophecy had (also) prophesied trouble.657Because of
these two related problems, since (even) the extremes (=extreme parties?) of the shepherds
on the mountains facing each other were in agreement (with each other?), (bKra-Sis sTobs-
rGyal) dammed the land through which the gTSan-Po flowed and made it swirl up like a
lake, higher and higher. The valley was filled with the cries of the shepherds asking for
(allotments) measured by kinds (of vegetation, etc.?),658including the forest, and the noise
and clamour of houses being destroyed. Those who stayed at home and those who
ventured out659were all alarmed660and did not know what to do.661The (secular) rulers and
(religious) teachers cut down the forest, built a new road to the top and fled, but were
driven (further) by the water. (bKra-Sis sTobs-rGyal) pressed his left hand lightly on the
surface of a large boulder which was in the way of those who were running away like that
and left a prominent mark of the very clear imprint of his hand. After that, most of the
country gradually sank into the water. Just three days after that, even the lHa-sGan Peak
(rTSe lHa-sGan) was as if under water. The people of Lower Kon-Po spoke evil words,
sayings, This tantrist is performing a (tantric) rite of entrustment.
Then, as soon as he had told them the truth and, simultaneously, thrown up the
,: offerings, the passage of the gTSan-Po was opened and, subdued like a pool,
it flowed into its previous channel, free of danger.
His meritorious work of (acquiring) disciples was extensive. The number of high-
ranking lamas, headed by Zabs-Drun dPal of Ka-THog in KHams, was more than eighty;
and there were many servant-lamas. He gave major and minor religious instructions, all
going easily, to about one hundred and fifteen groups of lamas. In these and other ways, he
turned the wheel of religion extensively in dBus, gTSan and KHams.
Because the span of his life was short, the written by him are not many.
Nevertheless, his biography, ./ rectification of errors, [p. 105a:] practices, etc.,
together with the cycle (of teachings) on the art of healing (called?) :/. t/. / .
/t..:s o.-t fill two volumes.
t / t //./ /. . ,,. /. ,. / //,/. ,.
(What he meant) by saying this is that if he could be careful in that narrow passage of
life, his life would be long.
:/. -... / -, //. .// /. //. / .,/.,.
He was unhappy that the newly-discovered profound treasures were so secret. The
completion of his realisation of the c.. o/ the tz,cu. doctrine and the Great
Compassionate One (:u., was cut off and he was unable to hold even a treasure which
was tied with a cord. Because of such signs that he was thinking of increasing his disciples
in another sphere, in his fifty-third year, in the year s./// .c.o,.. that is to say,
in the year Water-Tiger (1602), in the second month of (the three months of) spring, when
the lunar station c ,t had appeared in the evening of the twenty-first day of
Pisces,662he came to the front of the great shrine of Byams-Glin. At that juncture, he feared
that the narrow passage, which his mind could not bear, had come. The Zabs-Drun Lama
Rin-Po-CHe and the Ruler-Teacher, individually, had made farewell-offerings663to him in
advance. After that, with a loud cry of PHAT, he gathered-in the external appearance of his
body and disappeared into the D/iarma-sphere.
(5) PHAGS-PA (1235-1280), THE REINCARNATION OF THE ACTIONS
OF PADMASAMBHAVA AND KHRI-SRON LDE-BTSAN
In the t r. /. o.. / /. u. z/cu.- :u.,:u, which is a
treasure discovered by bZan-Po Grags-Pa664at rGyan, (it is said):
t c/ .., , ,. / ...cc,. t. .ru /:st .// /.
/ s.cu. /. /, / /. /.,ccc /// ,/ . .// -/. /. //,
o.../ ./, //./
In the large version of the c../ t. t, t. of Ratna, (it is said):
:/. . /.. .// /. ,. / /. /,.- / c/
It is thus proved by prophetic sources667that King Se-CHen would allot (/c. to the
Lord of the World, PHags-Pa, firstly, the thirteen myriarchies (.rur of Tibet;
secondly, the three parts cu/ru of Tibet; and, finally, (a statue of) MahamayurT
of India.668 (After that), (King Se-CHen gave PHags-Pa) three large gifts which were
material goods, chief of which were relics of the Buddha. After that, (King Se-CHen
gave him) seven (rolls of) black cloth for clothing. After that, he gave him [p. 105b:] one
(roll of) white (cloth). PHags-Pa said, For seven generations from now, we two will not
meet here. After that, when you have the name of Golden King and I the name of made
of water, we shall meet (again) and benefit the world greatly. PHags-Pa Rin-Po-CHe
had the name of water (when he was reborn) as the All-Knowing bSod-Nams rGya-
mTSHo (the Ocean of Merit), the previous incarnation (c/ of this Lord-Lama
himself (the fifth Dalai Lama). King Se-CHen had the name of Golden (when he was
reborn) as King Altan.
In the Autobiography (of the fifth Dalai Lama) (called) :/. t. s//. t.
t././ (it is said):
+//.,/ .. ,,. /./, /- /. ..- :/. c/.. -. c,
... . -//. / tu,t t /. /// t/ t- - tu,t r/
.,. /. ..- /. /. -// c/.. -. ./ /. z/t. / c//.
/ . ../, .rc, .t/o, / c//:. -./, / ,,/..
z. /. r./..,./.. . t.- tut . /. /. ..
With regard to PHags-Pa, whom (the fifth Dalai Lama) thus admits (to being a
reincarnation of):
He was born in the year Wood-Sheep (1235) of the fourth cycle, at Klu-KHun in
Nam-Rin on the Right Side (of Tibet), as the son of the teacher, bSod-Nams rGyal-
mTSHan, the lineal descendant of the KHon family. In accordance with the fact that,
at his birth, marvellous and holy signs (were seen) and that it was a marvel that, at the
age of three, he recited the c./:u/ -:sur,. (The Lotus of the Means of
Realisation) by heart, he was named PHags-Pa (the holy one). Even when he was
young, he showed many (signs) that he could remember his former births. From the age of
five to the age of seven, he heard many doctrines, both profound and extensive, from the
great Sa-sKya Pandita himself and memorised them. At the age of eight years, he turned
the wheel of religion and recited the u.. thirty-four life-stories and many
other texts to many tens of thousands of spiritual guides in dBus and gTSan and to the
canopied preachers of religion, gathered together in full thousands. These gatherings also
[p. 106a:] spent days and nights on holy discourses (connected with) explanations and
hearings (=teachings). Much service and honour was accorded to them.
Because this great earth was covered with the fame of Sa-sKya Pandita, he was
invited by Go-Tan, the king of Mongolia (1244). The Mahatman (Sa-sKya Pandita) came
to the kingdom (of Mongolia) in the east together with the PHags-Pa brothers. In dBus,
with the Sa-sKya Pandita acting as his abbot -rut and the spiritual guide,
Zul-PHu-Ba, acting as his teacher, he asked for (and obtained) instructions from (them and)
the spiritual guide, sKyor-Mo-Lun-Pa, and was initiated as a novice-monk. He was given
the name of Blo-Gros rGyal-mTSHan dPal-bZan-Po. Then, in due course, he went to
mDo-KHams, mDo-sMad and parts of the earth on the north side and turned the wheel of
the Great Vehicle only.
When he was seventeen years of age, the Sa-sKya Pandita gave him a religious
trumpet, an alms-bowl and other things. He told him, Do the deeds (which will benefit)
the teaching and living beings. Remember the vows which you have taken previously and
act (accordingly). He entrusted the precious (Sa-sKya-Pa) teachings to him. After that, the
Sa-sKya Pandita attained Nirvana.
He (PHags-Pa) went to the palace of the fifth-generation descendant of Jin-Gyin
(Chinggiz), the lord of the (whole) earth within the sea on the horizon, the lord of men,
Go-Pi-La (Khubilai). The great king, together with his sons, queens, ministers and subjects,
fell down at the lotus of his (PHags-Pas) feet. He was honoured as a :s (Imperial
Preceptor)669 and he satisfied them (by granting) the empowerments and precepts of the
su.. and other holy teachings. He reformed the Mongolian script. Go-Bi-La
(Khubilai) was totally devoted (to him) and gave him the thirteen myriarchies of Tibet. So,
he (Khubilai) became a t/- He (PHags-Pa) came to Wu-Tai Shan, which was
also known as lJons Se-CHen Gan, in order to walk there. He bestowed great praise to
Manjughosha and to the place. At the age of twenty-one years, he was ordained (into the
priesthood). He returned to the palace of the king. He threw to a distance670the teacher of
(Prince) Zin-Sin and, with his holy ways, defeated seventeen (persons) who had attained
excellence in their own persuasions. These abandoned their wrong views. [P. 106b:]
Persons, (whose numbers were) beyond thought, entered the teaching of the Buddha.
He brought these and other disciples in the east to maturity.
At the age of thirty-one years, he returned to Sri Sa-sKya, the . seat of Tibet.
His riches and luxury could rival those of Vaisravana. He re-erected the vessels containing
the Body, Speech and Mind (of the Buddha), performed worship and gave offerings in an
inconceivable way. He learnt the r/, and many other grammatical works from the
Kashmiri Pandita, Sri Tathagata Bhadra and also asked for (and obtained) many other
teachings. From the translator of Glo-Bo, he heard the empowerments, instructions,
gestures and practices of the cycle (of teachings) known as the s :./, / /.
:/ which are (the teachings connected with) ManjusrI, the Great Compassionate
One, Tara, Akshobhya, Vajrapani and Vajravidarana. He also heard many other teachings
and precepts. From Nam-mKHa-Grags of mCHims, he heard the commentary of the
t,- :..,t.. :/.. .. From the teacher od-Sruns (Kasyapa)
of gNan, he (obtained) the seven empowerments of the - of the Blessed ManjusrT
in a fierce mood, a cycle of teachings (and) a complete set of ritual implements.
Furthermore, from the spiritual guide, Yon-Tan dPal; the teacher, TSHogs-mCHog-Pa;
rDo-rJe od-Zer of Zan-Zun; sKyob-Pa dPal; dPal rGa-Lo-Pa; the spiritual guide, Ni-Ma
dPal; the +//./- master rDo-rJe Rin-CHen from Zan; od-Zer Ses-Rab, the master
, /- /. //, /./.
t, /. .-/ . .//
. :.//./ , . . /. ,./-. / ...
. :/. ./ / /. -. / t/,/.-. . /. ., /
..
. +/.-. / /-. . .. / /. ./.
. s/// /.,
:/. .. / /. . . /. -. / t/,/.-.
:/. ., / /. ./../ / /. ./, / t/,/.-.
:/. -. / /. /.,
The complete (list of) the twelve deeds is like this.
In the +//-,/-/ the exalted master Maitreya (says),
Z. 139.
Za KHam. 378.
Za Nam Zin IDe. 135.
Za Ba La KHa Ba Babs Te. 376.
Za Ma Tog bKod Pai mDo. 17, 32.
ZaRa. 188.
Za Ra Ba (sKal IDan Ye Ses). 189.
Za Hor. 3, 123, 125, 126, 144, 234, 235, 239,
240, 241, 247, 253, 275.
Zag bCas. 396.
Zag Pa. 363.
Zag Med. 363, 364.
Zaris. 12.
Zaris mKHar. 184.
Zaris Glin Ma. 155.
Zaris PHug. 331, 333.
Zaris gSog. 379.
Zad Pa. 187.
Zan dMar. 376.
Zan Yari. 383.
Zan gYari Mi Gyur lHun Grub Pa. 144, 264, 267,
401.
ZabPHu. 195.
Zam Gyi dPuri Ya gCig. 417.
Zam So/ Zam Zo. 405.
Zas. 364.
Zas bZi. 364.
Zin IDe. 135.
Zin Ril. 255, 399.
Zin Siri. 180.
Zil gNon. 418.
Zil gNon rDo rJe. 294.
Zil gNon dBari rGyal rDo rJe. 271.
Zuri mKHar. 144, 145.
Zur. 160, 167.
Zur bKa. 259.
Zur KHari Pa bSod Nams lHun Grub. 200.
Zur CHen. 257, 259.
Zur PHud INa Pa. 374, 383, 398.
Zur PHyin. 84.
Zur Mari. 271.
Zur TSHo. 173.
Zur Ri. 298.
Zur gSos. 418.
Ze TSHva. 324.
Zol. 4.
Zla bsGril. 412, 416.
Zla sTeri. 294.
Zla sTod. 324.
Zla Ba. 84 (name of person), 8 (name of person),
163 (a demon), 214 (a sthavira).
Zla Ba Grags Pa. 301, 302, 411.
Zla Ba rGyal mTSHan. 185.
Zla Ba bZari Po. 8 8 .
Zla Bai Zal. 26.
Zlum Po bZi dBari. 387.
Zlog mDos. 401.
gZa (deity ?). 218, 394.
gZa (planet, day of week). 248, 264, 398.
gZa (thread cross). 293.
gZa (place-name). 325.
gZa mCHog rGyal Po. 394.
gZar THig. 399.
gZi brJid rGyal Po. 29.
gZigs Su gSol. 369.
gZims KHari. 224.
gZims KHari Sar Ba. 297.
gZugs Kyi KHams. 21.
gZugs sKu. 397.
gZugs brNan. 387.
gZugs sNari. 387.
gZuris. 30.
gZuris CHen Grva INa. 394.
gZuris bZugs. 300, 411.
gZod PHel. 296.
bZari. 240.
bZari Pa. 194.
bZari Po (name of person). 240, 241.
bZari Po (day). 201, 208, 391.
bZari Po Grags Pa. 178.
bZari Po mCHog. 24.
bZari sPyod. 281.
bZari Mo. 106, 107.
bZari Yul. 318.
bZad. 347.
*
. 139.
ur rDo. 192.
o THari. 140.
o De Guri rGyal. 189.
o Sod. 294.
od Kyis bSil Ba. 367.
od mCHog sPrul sKu. 321.
od sTag. 117, 118.
od sTori IDan. 366.
od sTori Bar Bai dBari Po Zi Bar gNas Pa. 46-
47.
od De. 98.
od Dri Ma Med Pa. 26.
od IDan/ od IDan dKar Po. 12, 221.
od IDan (name of different persons). 26, 91, 98.
od IDan Ma. 117.
od dPag Med. 26, 29, 138.
od dPal. 91.
od mDZad. 26.
od mDZad Ye Ses Tog. 16.
od mDZes. 102.
od mDZes Ye Ses Tog. 46, 47.
od Zer. 27, 91.
od Zer Kun Nas PHags Pa dPal brTSegs rGyal
Po. 16, 29.
od Zer Can. 217.
od Zer mCHog. 120, 232.
od Zer sNiri Po. 55.
od Zer Tog. 44, 46.
odZer dPal. 51.
od Zer Ses Rab. 181.
od bZa Lan gCig. 54.
od Sod. 324.
od Sruns (Buddha Kasyapa). 47.
od Sruris (prince). 148.
od Sruns (teacher). 181.
on. 170.
or Bug Pa. 284.
ol KHa. 208, 212.
ol KHaBa. 187.
ol dGa. 224, 292, 306, 345.
ol dGa Nas. 289.
os Du. 297.
*
Ya rTa. 325.
Yag Jam Li KHri bZer Lari Ma. 141.
Yag gZer. 149.
Yags Ju. 321, 340, 415, 417.
Yari dGon. 210, 297, 302.
Yari dGon Pa. 206.
Yari ICags. 75, 76, 78.
Yari THig gCes sGron. 259.
Yari Dag THob/Yari Dag THob/Yari Dag Par
THob Pa. 366.
Yari Dag Par B laris Pa. 368.
Yari Dag Par sMra. 369.
Yari Dag Zla Gam dGu Pa. 287, 407.
Yari Dag Heruka. 160, 407.
Yari Dul. 140, 165, 273, 308, 412.
Yari Bon. 312.
Yari dBen Pa. 167.
Yari Bar. 75, 76, 78.
Yari Ri. 290, 298.
Yari Le Sod. 299.
Yari Sa Na. 69.
Yaris Pa Can. 272, 294, 325.
Yan Lag bDun. 374.
Yan Lag bDun Pa. 191, 192, 407, 419.
Yab gZis. 363.
Yab bZar. 54.
Yar Kluris. 134, 141, 144, 145, 162, 189, 208,
253, 255, 281, 300, 315.
Yar rGyab. 223, 395.
Yar rGyab Pa. 223.
Yar sTod. 315, 333.
Yar sTod dGa TSHal. 333.
Yar Brog. 270, 271, 296.
Yar lHa Sam Po. 134, 144, 163.
Yal Bar Dor Ba. 369, 373.
Yas Pa. 318.
Yi Ge brGya Pa. 409.
Yi Ge bCu Pa. 372.
Yi Ge Ma. 334.
Yi Dam. 367.
Yi Dam bKa Dus CHos Kyi rGya mTSHo. 388.
Yig brGya. 293, 409.
Yig CHa. 208, 391.
Yid ori Ma. 48.
Yid Re. 363.
Yid Srubs. 366.
Yug mGo. 414.
Yugs Ju/Yugs rDo. 415, 417.
Yum. 64.
Yum rGyas Brin bsDus gSum. 406.
Yum brTan. 148.
Yum Bu Gla sGari. 134, 253, 273, 381.
Yum Bu Luri. 306.
Yul. 223, 244, 294.
Yul Po CHe. 145.
Ye Mon. 134.
Ye Ses. 228.
Ye Ses Kyi mKHa Gro. 254.
Ye Ses Kyi gSari rDZori. 172.
Ye Ses KHyun KHra. 392.
Ye Ses mKHa Gro Ma. 123.
Ye Ses mGon Po. 205.
Ye Ses mGon Po PHyag Drug Pa. 370.
Ye Ses mGon Po PHyag bZi Pa. 389.
Ye Ses rGya mTSHo. 195.
Ye Ses rGyal mTSHan. 80.
Ye Ses sGron. 156.
Ye Ses mCHog. 191.
Ye Ses sNiri Po. 80, 85.
Ye Ses dPal. 74.
Ye Ses Mig gCig. 386.
Ye Ses rTSe Mo. 197, 202, 208, 209.
Ye Ses bZari Po. 207.
Ye Ses Sems dPa. 370.
Ye San. 134.
Yer KHin. 274.
Yer Pa. 140, 195, 268, 293, 306.
YerPaBa. 186.
Yer Pa lHa Ri sNin Po. 152.
Yon sGo. 313, 314, 316, 320, 326, 327, 332.
Yon Deb. 337.
Yon Bab. 315, 320, 327, 336.
Yon TSHod. 315.
Yons Grol Ba. 361.
Yoris Du. 2.
Yons Su Grub Pa. 363.
Yons Su bsNo Ba. 370.
Yon. 296.
Yon Tan. 3, 8 r 225, 242.
Yon Tan rGya mTSHo (Dalai Lama IV). 191, 221,
225, 228, 233, 242, 255, 381.
Yon Tan rGya mTSHo/ Yon Tan rGya mTSHo
bsTan Pai Ni Ma (of THon). 209.
Yon Tan rGya mTSHo dPal bZari Po. 222.
Yon Tan brGyad. 400.
Yon Tan gTer mDZod. 166.
Yon Tan dPag Tu Med Pa. 29.
Yon Tan dPal. 181.
Yon Tan dPal bZari. 302.
Yon Byun. 199.
Yom Bu. 282.
Yom Bu Gla sGari. 135.
Yol. 268.
Yol dKar. 204, 205.
Yol Mo. 240.
gYag Gron. 327.
gYag CHun. 141.
gYag sDe. 347, 348.
gYam bZari. 188, 189.
gYam bZari Pa. 188, 189, 233.
gYa Ma Luri. 240.
gYa Ri. 133, 381.
gYu THog. 190, 300.
gYu THog Pa Yon Tan mGon Po. 190.
gYu IDan. 100.
gYu Brag Pa. 185, 233.
gYu sBram. 162.
gYu Ru. 267.
gYu Lo Nas. 248.
gYun. 151 (place-name, teacher), 244 (a caste),
321 (place-name).
gYun mKHar/gYun mKHar Lun. 315, 318.
gYun CHos. 385.
gYun Po/gYuri Mo. 385.
gYun Se CHun Bai. 150.
gYul rGyal. 300.
gYul rGyal Nor Bu. 222.
gYo Ru. 253, 264.
gYon Ru. 290.
gYor/ gYor Po. 237, 253, 397.
*
Ra KHan. 123, 380.
Ra Go. 279.
Ra CHu. 347.
Ra Mo CHe. 140, 192, 267, 272, 273, 282, 292,
303.
Ra rTse. 350.
Ra TSHag. 208.
Ra Lun. 174, 217.
Ra Sa PHrul sNari. 222.
Rag KHa. 350, 351.
Rag Ma. 297.
Ran Gi rGyud. 370.
Ran Med/Ran La Med. 395.
Ran mTSHan. 5.
Rah gZugs. 361.
Ratna Glin Pa. 185, 236. 237, 286, 317, 344.
Rab rGyas Glin. 271.
Rab sGari. 312.
Rab Tu Dun Pa. 381.
Rab Tu Byun Ba. 363.
Rab bTags. 398.
Rab sTori TSHar sGari. 172.
Rab brTan. 298.
Rab sDori TSHar sGari. 172.
Rab Byams Pa. 266, 280, 405.
Rab Byams Pa Kun dGai mTSHan Can. 167.
Rab Byams Pa dKon Cog bSam Grub. 167.
Rab Byams bSod Nams dPal Ba. 167.
Rab Byun. 151.
Ral. 320.
Ral Pa Can. 146, 147, 148, 233, 323.
Ras CHen Zla Ba rGyal mTSHan. 195.
Ri. 132, 133.
Ri KHa. 337.
Ri KHuri. 199, 200.
Ri KHrod dGa IDan. 266.
Ri KHrod Ras Pa. 192.
Ri Gon. 412.
Ri rGya. 187, 389.
Ri rGyal. 43.
Ri CHos. 392.
Ri Dvags/Ri Dvags Kyi gNas/Ri Dvags Kyi
sKyed Mo TSHal. 401.
Ri Dvags KHo THug THu. 263.
Ri Bo bKra bZari. 173.
RiBo dGa IDan. 313.
Ri Bo dGa IDan rNam Par rGyal Bai Glin. 264.
Ri Bo CHe. 237, 238, 299, 322.
Ri Bo bDe CHen. 306.
Ri Bogs. 381.
Ri Boh 109.
Ri Bon Can. 366.
Ri Boh Rva. 375.
Ri Byi. 362.
Ri sBug. 195.
Ri Mo. 248.
Ri Rab. 368.
Ri Rab ITa Bu. 26.
Ri Las sKyes. 419.
Rig Pa. 5.
Rig Pai rGyal Mo. 371.
Rig Pai gNas La mKHas Pa. 363.
Rig Byed Ma. 275, 403.
Rig DZin. 399.
Rig DZin Padma PHrin Las. 408.
Rig DZin Yons Dus. 386.
Rigs. 166, 242, 243, 244, 246, 247, 252, 254,
276.
Rigs bDag. 257, 259, 399.
Rigs DZin. 399.
Rigs gSum mGon Po. 385, 404.
Rin. 323.
Rin rGyan Pa. 195.
Rin rGan. 268.
Rin CHen. 47 (prince), 86 (precious things), 285
(name of person).
Rin CHen mKHyen Rab mCHog Grub dPal bZan
Po. 195.
Rin CHen Grags Pa. 184.
Rin CHen Glin. 163.
Rin CHen mCHog. 115, 120.
Rin CHen sNin Po. 26, 8 6 .
Rin CHen Dam Pa. 46.
Rin CHen sNa bDun. 419.
Rin CHen dPal. 84.
Rin CHen dPal Grub. 195.
Rin CHen PHun TSHogs. 170, 174.
Rin CHen Bio Gros. 195.
Rin CHen Byan CHub. 313.
Rin Chen Brag Pa. 334.
Rin CHen dBan PHyug dByans. 27.
Rin CHen gTSug Tor Can. 47.
Rin CHen Sans rGyas DZom Pa. 194.
Rin CHen bSod Nams mCHog Tu Grub Pa. 259.
Rin Po CHes brGyan Pa. 46.
Rin sPuns. 315, 318, 334, 339, 346.
Rin sPuns Pa. 209, 395.
Rin sPuns Pa Don Yod rDo rJe. 223.
RinrTSe. 271.
Rim Gro Pa INa. 27.
Rim INa gDan rDZogs Kyi dMar KHrid. 393.
Rim Pa INa Rab Tu gSal Bai sGron Me. 393.
Ris. 363.
Ris bsKor. 123.
Ris bDa. 361.
Ru KHal. 312.
Ru gNon. 140, 308, 412.
Ru Ba. 198.
Ru Yon bZa. 135.
Ru Yon. 140.
Ru Lag. 306.
Run KHan. 312.
Rus. 134, 166, 198, 235, 242, 243, 244, 252, 254.
Rus CHen. 235.
Re gNis. 402.
Reg Bya. 362, 366.
Ro sNoms. 167.
Ro Ma. 364.
Ron/ Ron Po. 160, 172, 175, 199, 269, 285, 289,
312.
Ron CHun. 163, 175.
Ron Brag. 161.
Ron bZi. 387.
Rol Pai rDo rJe. 325, 334.
Rva. 152.
Rva sGren. 65, 149, 152, 197, 203, 208, 222,
255, 264, 272, 285, 296, 329, 340.
Rian sTon. 186.
Rian lHa gZigs. 265.
Rlun Gis Run Bar Byas Te. 376.
Rlun gNon. 350.
Rlun Bum Pa Can. 389.
Rlun sByor. 364.
Rlun TSHugs. 144.
*
La sTod. 191, 199, 200, 237, 238, 255.
La sPan. 415.
La Mo. 279, 281, 297, 299, 338.
La Yag rDZa Ba. 159, 386.
Lag. 398.
Lag bDar. 419.
Lag Debs. 410, 414.
Lag Debs Sa Zin. 410, 413, 415.
Lag Don. 338, 417.
Lag Mans. 70.
Lag Yon. 313, 316, 319, 320, 327, 331, 338.
Lag Yod. 321, 415.
Lanka Pu Raris. 373.
Lari TSHoi sDe. 234.
Lam Gol. 365.
Lam rGya. 187, 189, 389.
Lam PHog. 406.
Lam TSHod. 322, 333.
Lam Yig. 39.
Lam Rim CHen Po. 207.
Las Kyi Me Lori. 345.
Las rGyun. 408.
Las CHen Kun rGyal Ba. 216.
Las THog Pa. 222.
Las IDan. 364.
Las Nus. 46.
Las PHro Gliri Pa. 204, 391.
Las Byed. 409.
Las TSHan. 409.
Las gSin. 391.
Li KHri. 351, 352.
Li Gri. 41.
Li THari. 220, 272, 285, 302.
Liri/ Liri Lu. 418.
Lu. 206, 209.
Lu Pa. 325.
Lu Bu. 300.
Lu Hari. 219.
Lugs. 147.
Luri. 157, 167, 174, 219.
Luri (handle). 403.
Luri KHuris. 388.
Luri bsTan sPyi Bab rGya mTSHo. 188, 190.
Luri sMan Gyi gZi. 305.
Luri Rigs rGya mTSHo. 207.
Lumbi. 362.
Lus. 397.
Lus KHag. 298.
Lus PHags. 378.
Le TSHan. 409.
Legs. 133, 135, 233.
Legs sKar. 125.
Legs sKyes. 48.
Legs Grub. 319.
Legs Don Pa. 215, 216.
Legs IDan mCHed gSum. 392.
Legs IDan rJe. 164, 165, 167.
Legs IDan bDud DZoms rDo rJe. 174.
Legs IDan rDo rJe. 168, 174, 386.
Legs IDan Nag Po. 249, 254.
Legs IDan Ma. 51.
Legs Pa Don Grub (of gSari PHu). 215.
Legs Pa Don Grub (of Sar rTSe). 215.
Legs Pai Lam Ni sTon Pa Po. 160.
Legs Pai Ses Rab. 74.
Legs Par brGyan Pa. 384.
Legs Byin Ma. 93.
Legs Bris. 365.
Legs bSad. 11.
Legs bSad (name of person). 297.
Legs bSad sNiri rGyan. 216.
Lo. 279.
Lo KHor. 412.
Lo rGyus Gab sBas. 239.
Lo sTar. 414, 416.
Lo Ma Gyon Ma. 217.
Lo TSHigs. 160.
Lo Ras. 192.
Lo Ro. 208.
Lo Ro Ba. 189.
Lo Ro Ba Ras CHuri Ba. 389.
Log KHu. 407.
Log gNon rDo rJe. 163.
Logs Su. 29.
Lori Ka. 111.
Lori Ne. 378.
Lori THeri. 236, 249, 254.
Lori Lori. 378.
*
Sa dKar. 414.
Sa ug. 240.
Sa Ra. 346, 347, 417.
Sakya rGyal mTSHan. 199.
Sakya mCHog Pa. 194.
Sakya Byari CHub. 181.
Sakya bZari Po. 167.
Sakya od. 164.
Sakyai dGe Slori brTSon Grus Grags Pa. 186
Sag rDo rJe. 163.
Sag Byari Pa. 284.
Sag TSHal. 342.
Sans/ Sans Pa. 34, 195, 200, 201, 206, 207, 210,
218, 219, 268, 338, 391.
Saris mTSHal. 323.
Sab. 163, 192.
Sar KHari Nomun Khan. 279, 280, 287, 296.
SarrTSe. 215, 216.
Sas CHe Ba. 396, 417.
Sas Yar. 345.
Si Bral. 385.
Si Ral THu/ Si Ral THu CHos rJe. 286, 296.
Sig Sig Pa. 376.
Siri KHri Can. 44.
Sin Tu rNam Par Nes Pa. 370.
Sugs rTogs. 372.
Sugs bsTan. 372.
Sud Bu. 171, 296.
Sun. 2^2.
Sul. 402.
Se KHag. 333.
Ser dBari. 224.
Sel dKar. 347.
Sel dKar CHos sDe. 269.
Sel dKar Me Lori. 408.
Sel Brag. 136, 137.
Ses Bya. 5.
Ses Bya Ji sNed Pa. 399.
Ses Bya Ji ITa Ba. 399.
Ses Rab (prajna). 396.
Ses Rab (name of a Siddha). 198.
Ses Rab bKra Sis. 280.
Ses Rab bKra Sis Can. 285.
Ses Rab rGyan. 46.
Ses Rab bZari Pa. 195.
Ses Rab Seri Ge. 199, 202.
So. 271.
So Legs. 135.
Sog. 285.
Sog Rab Byams Pa. 405.
Sog Ser. 407.
Sva Na mCHed bZii Zal. 404.
Sva Na bZi sKor. 394, 404.
Sva Nai Zal. 404.
Sva od. 387.
Sri. 395.
Sri dGon Pa. 342.
SrTSa sKya. 180.
Sri O-rGyan Pa CHen Po. 307.
gSam Bu. 294, 325.
gSa TSHe. 419.
gSin rJe Dus mTSHan Ma. 394.
gSin rJe Putra. 249, 254.
gSin rJe gSed dMar Po. 288, 392.
gSegs gTor. 295, 410.
gSegs Ma. 276.
gSen rDo rJe Seri Ge. 185.
gSen lHa od dKar. 75.
gSor KHal. 293, 348.
gSor Debs. 413.
bSari. 235, 397.
bSad Grub Gliri. 294.
bSa dKar. 419.
*
Sa. 236, 237, 238.
Sa sKya. 184, 185, 193, 194, 198, 265.
Sa sKya Pa. 30, 160, 163, 174, 180, 182, 193,
195, 196, 198, 201, 206, 210, 218, 227,
238, 268, 269, 270, 296, 311, 342.
Sa sKya Pa CHen Po. 184, 233.
Sa sKya Pandita. 179, 180, 212.
Sa sKya Pandita Kun dGa rGyal mTSHan. 212.
Sa sKyori. 222, 267.
Sa sKyori bSod Nams Rab brTan. 268.
Sa KHuris. 327.
Sa Ga. 250.
Sa CHa rDZori. 223.
Sa CHen Kun dGa sNiri Po. 192.
Sa THam. 220.
Sa Nag Ma. 223.
Sa PHur lHa KHra. 394.
Sa Bon. 402.
Sa Bum. 403.
Sa Byed. 336.
Sa Ma La. 370.
Sa dMigs. 415.
Sa Ho Ra. 2.
Sa Hor. 235, 242.
Sa TSaTSHa. 404.
Sag THag. 408.
Saris rGyas bKra Sis. 285.
Saris rGyas sKyob Pa. 167.
Saris rGyas Gliri Pa. 177, 220.
Saris rGyas rGya mTSHo. 304, 361, 363, 365,
369, 370, 382, 396, 397, 398.
Saris rGyas CHos PHel. 297.
Saris rGyas mNam sByor. 168, 387.
Saris rGyas Don Grub. 298.
Saris rGyas dPal. 72, 74.
Saris rGyas dPal bZari. 193, 194.
Sans rGyas PHel (of Mus CHen). 195.
Sans rGyas PHel (Dalai Lama II). 205.
Sans rGyas Bum Pa. 181.
Sans rGyas DZin. 70, 72.
Sans rGyas Zi Ba. 141.
Sans rGyas Zi Ba Dari gSari Ba gNis Kyis Byon
Pai Lo rGyus. 41.
Saris rGyas bZari Pa/Po. 208.
Saris rGyas Ye Ses od mDZad Tog. 43.
Saris rGyas Rin CHen. 222, 224.
Saris rGyas Rin CHen sNiri Po. 27.
Saris rGyas gSari Ba. 141.
Saris bZari. 208.
Sad Na Legs. 132, 133, 381, 408.
Sai sNiri Po KHor Lo bCu Pai mDo. 309.
Siu. 172.
SiuGan DHi. 371.
Siu Rori. 312.
Sil sNan. 301.
Su sGor. 290.
Su THu A sKyid. 254.
Sum Cu Pa. 258.
Sum Cu rTSa gSum Pa. 372.
Sum rTags. 139.
Sum sTon Ye Ses gZuris. 190, 233.
Sum Pa. 189, 190.
Sus THob. 374.
Se Ka. 81.
Se CHuri. 385.
Se CHen. 178, 179.
Se CHen rGya mTSHo. 285.
Se CHen CHos KHur. 221.
Se sTon KHri Pa. 158.
Se sNol Nam (or gNam) IDe. 135, 233.
Se sNolPo IDe. 135.
Se Ba. 350, 418.
Se Bro Gyari gSar Ba. 160.
Se Bro CHen Po. 160.
Se gTSug gNan rJe. 135.
Se bTSun gZon Nu od. 151.
Se Ra. 207, 209, 219, 222, 256, 262, 266, 272,
273, 275, 281, 286, 292, 297, 299, 300,
313, 314, 336.
Se Ra THeg CHen Gliri. 264, 265.
Seri Ge. 197.
Seri Ge (of the Zig Po family). 158.
Seri Ge rGyal. 163.
Seri Ge rGyal Ba. 201.
Seri Ge Zil gNon. 181.
Seri Ge bZari Po. 400.
Seri Gei sGra. 96.
Seri Gei Na Ro. 96.
Seri Gei Bio Gros. 26.
Seri Gei Zal. 393.
Seri gDori Ma. 393.
Seri IDeri Nags sGrol/Seri IDeri Nags Kyi sGrol
Ma. 393, 410.
Seri rDZori. 322, 331.
Sems. 228, 383, 396.
Sems Ma. 402.
Seu mKHa Ri. 163.
Ser sBreris. 393.
Ser gSari gNis. 414.
So KHri bTSan Po. 135.
So CHuri Ba. 385.
So mCHe Byuri lHa Mo. 367.
So mDo. 322.
So Maris. 315.
Sog CHu KHa. 151.
Sogs dBrag. 386.
Son/Sa Bon. 402.
Sol Nag THari Po CHe. 306.
Srag Mud KHa. 412.
Srad. 271, 417.
Sras. 330, 331, 333, 339.
Sras mKHar. 161, 162.
Sri gCod Bum Pa. 302.
Sri CHod dPal bZari Po. 213.
Srid/Srid Pa. 361, 365.
Srid sKyori. 173, 264, 267, 304, 310.
Srid sGrub. 368.
Srid rTSe. 366.
Srid Zi. 361.
Srin Bya Brag. 157.
Srin Mo sBar rJes/ Srin Mo sBar rJes Can. 155,
164, 168.
Srin TSHo. 47.
Sribs KHri/Sribs KHri bTSan Po. 135, 233.
Sruri KHor. 255.
Sruri mDud. 174.
Srul Po. 32.
Sreg Ma. 204.
Sred Med Bu. 365.
Sro Lori. 118, 119, 232.
Srog. 397.
Srog Grub. 239, 275.
Srog Lan. 376.
Srog Siri. 389.
Sron Po. 226.
Sron Ba. 133.
Sron bTSan. 241.
Sron bTSan sGam Po. 9, 16, 47, 65, 123, 132,
133, 136, 137, 138, 139, 141, 142, 165,
186, 188, 189, 191, 192, 225, 227, 232,
233, 266, 323, 326, 382, 383, 385.
Sleu CHun Ba. 319.
gSari mKHar Brag. 141.
gSari sGo. 404.
gSari sNags mKHar. 313.
gSari sNags Glin. 321.
gSari sNags CHos KHor. 271.
gSari sNags CHos Glin. 317.
gSari sNags CHos rDZori. 321, 322, 326.
gSari sNags THeg mCHog Glin. 174.
gSari sNags bDe CHen. 223 (temp. Dalai Lama
IV), 270 (founded 1680 in lHo Brag). 321.
gSari sNags Byan CHub Gliri. 269, 295, 302.
gSari sNiri. 408.
gSari bDag. 393.
gSari bDe Jigs gSum. 393.
gSari PHu. 199, 209, 215, 273.
gSari PHu sNeu THog. 403.
gSari Ba gNis. 371.
gSari Ba Ye Ses. 61.
gSari Bai sNiri Po. 230.
gSari rDZogs. 408.
gSari Ri. 174.
gSari Ri sMan sKyori. 270.
gSari Luri. 336.
gSan Yig. 276.
gSal sGron. 216, 258, 392, 393.
gSal Ba. 47, 48, 49, 50, 51, 57.
gSuri. 7, 12, 361, 364.
gSuri rGya mTSHo. 214, 215.
gSuri rGyal. 393.
gSuri Nag. 259.
gSuri gTer. 385.
gSuri Rab rGya mTSHo. 208.
gSuri Rab Pa. 219.
gSuri Rab Yan Lag bCu gNis. 373.
gSum Sa Na. 69.
gSeg. 396.
gSer KHari. 264.
gSer Gyi Ri. 367.
gSer Gliri. 372.
gSer mNal Can. 367.
gSerCHuKHa. 189.
gSer THari. 403.
gSer THub. 47.
gSer IDan. 100.
gSer PHreri. 8 6 .
gSo Ba Rig Pa. 231.
gSol sKal. 318, 326.
gSol dPon. 290.
gSol dPon TSHul KHrims rGya mTSHo. 221.
bSam mKHar. 302.
bSam Grub rTSe. 200.
bSam gTan bZari Po. 115, 116, 120.
bSam Pa lHun Grub Ma. 299.
bSam DZin Ma. 98, 100.
bSam Yas. 155, 157, 161, 162, 168, 169, 170,
171, 175, 253, 267, 273, 281, 282, 401.
bSam Yas (Dreg Pa). 255, 399.
bSil THari. 77.
bSil Ba TSHal/bSil Bai TSHal. 116, 335.
bSil Zer Can. 367.
bSun bZlog. 410.
bSe. 387.
bSe KHrab Pa. 302.
bSeMoNas. 313.
bSod Grags. 216.
bSod sNoms/bSod sNoms Pa. 377.
bSod Nams (virtue, merit). 3, 6 , 7, 8 , 377.
bSod Nams (personal name). 285, 350, 351.
bSod Nams Grags Pa. 125, 215.
bSod Nams dGe Legs dPal bZari. 224.
bSod Nams rGya mTSHo (Dalai Lama III). 125,
179, 182, 184, 186, 197, 211, 221, 227,
233, 253.
bSod Nams rGya mTSHo dPal bZari Po bsTan
Pai Ni Ma PHyogs THams Cad Las rNam
Par rGyal Ba. 215.
bSod Nams rGya mTSHoi sDe. 173.
bSod Nams rGyal mCHog. 168.
bSod Nams rGyal mTSHan (Dharmasvamin of Ka
THog). 168.
bSod Nams rGyal mTSHan (of the KHon family).
179.
bSod Nams mCHog. 197.
bSod Nams mCHog Grub. 256.
bSod Nams Nor Bu. 295.
bSod Nams rNam rGyal. 168.
bSod Nams dPal bZari (temp. Dalai Lama I). 201.
bSod Nams dPal bZari (temp. Dalai Lama V). 286.
bSod Nams PHel. 56.
bSod Nams Bio Gros (temp. Dalai Lama I). 198.
bSod Nams Bio Gros (temp. Dalai Lama IV). 224.
bSod Nams dBan Po. 174 (Sa sKya Pa), 295 (of
rGyal sKor).
bSod Nams rTSe Mo. 173.
bSod Nams DZin. 81.
bSod Nams Zin. 377.
bSod Nams gYun Drun. 312.
bSod Nams Rab brTan. 268, 269, 270, 271, 272,
273, 286, 295.
bSod Nams Rin CHen. 302.
bSod Nams lHun Grub (of Glo Bo). 167.
bSod Nams lHun Grub (Zur KHan Pa). 200.
bSlab gZi. 5.
bSlus Par Go Nas. 373.
*
Ha Na Li. 261.
Ha Pa Ma. 123, 380.
Ha Bo Garis IJoris. 161, 163.
Ha Re Na Ka. 261.
Ha San. 374.
Ha Sari De Ba. 112, 113.
Ha Sari Mahayana. 140, 383.
HaSa VaTa. 123, 380.
Han sTag Luri. 280, 288.
Hab THob. 374.
HauKi. 123.
Har gDori. 318.
Has Po Ri. 237, 238, 267.
Huri THai Ji. 285, 287.
Hur Bag Can. 375.
Hum PHat PHat. 106.
Ho Sod. 261.
Hori Rams. 351.
Hor bDud Dul Rab brTan. 249, 253.
Hrad (place-name). 279.
Hrad Pa (family). 279.
Hrug Hrug. 405.
lHa. 132.
lHa bKod. 418.
lHa sKyes. 56, 57.
lHa sKyori. 57, 78.
lHa KHud. 163.
lHa dGu Ma. 392.
lHa CHen. 187.
lHa CHos. 318.
lHa CHos bDun IDan. 385.
lHa rJe (son of Mu Tig). 125.
lHarJe. 191, 192.
lHa rJe dGe Ba Bum. 190.
lHa rJe dGe Bum. 191.
lHa THo THo Ri/lHa THo THo Ri gNan bTSan.
132, 133, 135, 136, 366, 385.
lHa IDan Yul. 382.
lHa sDiris. 294.
lHa sDe dGon KHag. 413.
lHa sMan. 377.
lHa Pa (family/title). 223.
lHa Brag. 268.
lHa bTSun Pa. 181.
lHa bTsun bSod Nams dPal bZari. 218.
lHa rTSe. 266, 268, 336.
lHa Zur KHari 200.
lHa Ri Gyad mTHo. 134.
lHa Ri Rol Po. 134.
lHa Luri/lHa Luri Pa. 167, 268.
lHa Saris. 271.
lHa Sras. 264.
lHa bSaris. 293.
lHalHuri. 101.
lHa lHuri dPal Gyi rDo rJe. 148.
lHag La. 312.
lHag Med. 318.
lHan sKyes. 366.
lHan sKyes Nid. 366.
lHai rGyal Po. 100.
lHai Me Tog. 384.
lHai lHa Mo. 111.
lHau 343.
lHas Byiri. 56.
lHas Byin Ma. 56.
lHug. 384.
lHug Pa Nid. 396.
lHun Grub. 375.
lHun Grub rGya mTSHo. 367.
lHun Grub CHos sDiris. 166.
lHun Grub rTSe Pa. 297.
lHun Grub rDZori. 317, 327, 328, 334, 335.
lHun Pa. 279.
lHun Po. 197, 203.
lHun Poi od. 27.
lHun rTSe. 201, 297.
lHums Su Zugs. 362.
lHo brGyud. 316.
lHo Brag. 155, 159, 161, 162, 163, 168, 175,
176, 189, 259, 270, 286, 296, 298, 302,
307, 314, 325, 330, 332.
lHo Brag gSun sPrul III, TSHul KHrims rDo rJe.
400.
*
A. 90, 173, 375.
A-KHu bKra Sis Pa. 222.
A Jo/ A Jo rDZon. 162, 290.
A Ti Kun sNari. 332.
A To KHan. 285.
A Drag. 285.
A mDo. 279, 285, 298.
ABaKHas. 291.
A Za mGon Po bSod Nams mCHog IDan. 259.
A Yo KHi. 298.
A Rog CHa. 181.
A Sud. 342.
A Sen. 185.
AHai Ha THun. 261.
Ag Glen. 249, 254.
Andha rNil. 396.
ArNa. 285.
Ar Las. 326.
As THai Ji. 290.
A Rya Pa/A Rya Pa Lo. 154, 170, 175, 387.
I So Legs. 135, 233, 385.
U KHin KHan. 279.
U Ca Rya/ Ucarya. 209, 216, 217.
U CHir Du Da Las Dar rGan. 285.
U sDud. 235, 397.
U San rDo. 147.
Utpala rGyud. 366.
Un Su Van sTe Tai Van. 224.
U1 Cin O Pa Si. 291.
E. 90, 176, 204, 375, 391, 409.
E (place-name). 208, 212, 266, 292, 409.
E CHos Kyi Byun gNas. 391.
E Vam. 409.
E Vam CHos IDan. 194.
E Yul. 409.
ErKHe. 301.
Er KHe No Yon. 291.
ErTa Ni THai Ji. 291.
Er Te Na THai Ji. 285, 296.
Er Te Na THo Yon. 290.
Er Te Na Hun THai Ji. 285, 298.
Er Te Ni Hun THai Ji. 299.
Er Ten Ba Dur THai Ji, 285.
O rGyan. 54, 61, 100, 123, 124, 128, 129, 142,
144, 147, 185, 203, 204, 224, 231, 344.
O rGyan Kun bZan. 294, 324.
O rGyan Glin Pa. 177.
O rGyan CHen Po. 330.
O rGyan Pa. 164, 166, 169, 185, 186, 206, 231.
O rGyan Pa CHen Po. 307.
O rGyan sMin Grol Glin. 271.
Om Mani Padme Hum. 37, 101.
SANSKRIT INDEX
Akanishtha. 100, 261.
Akshanagata. 369.
Akshayamati. 32, 33, 35.
Aksharasataka. 293, 409.
Akshobhya (deity). 152, 181, 206, 216, 217, 385.
Akshobhya (monk). 98, 100.
Akshobhyavajra. 139.
Angulimalika. 346.
Anghora. 206.
Acintyamatigunaraja. 27.
Ajatasatru. 373.
Atimuktaka. 35, 370.
Atiyoga. 383.
AtTsa. 92, 143, 150, 151, 152, 205, 209, 212, 214,
255, 340, 391, 392.
Adhipatipratyaya. 368, 404.
Anadhlshta. 371.
Ananta. 311.
Anantapa. 200.
Anantarayika. 373.
Anavataptaparipriccha Sutra. 308.
Anathapindika. 341, 417.
Anabhoga. 375.
Anasrava. 363.
Animitta. 369, 374, 386.
Animesha. 27, 28.
Anukula. 368.
Anupalipta. 26.
Anuyoga. 308.
Anuvyanjana. 362, 365.
Anusandhi. 369, 399.
Anta. 144.
Antara. 370.
Antarayika. 373.
Antarvasas. 372.
Anvaya. 362.
Apatrapya. 368.
Aparanta. 147.
Aparimitayurjnanahridaya. 30,.
Apavada. 372.
Apaya. 369,
Apekshasva. 369.
Apranihita. 369, 374.
Abala/Abale. 370.
AbhayakTrti. 198.
Abhayavarman. 234.
Abhicara. 389.
Abhijna. 252.
Abhidharma. 62, 150, 151, 152, 181, 207, 248,
259, 297.
Abhidharmakosa. 207, 216, 257, 259, 261, 277,
365.
Abhidharmasamuccaya. 160, 199.
Abhinishkramana Sutra. 245.
Abhirati. 16.
Abhisamaya. 300.
Abhisamayakramaviniscaya. 258.
Abhisamayalarhkara. 15, 19, 252, 368.
Abhisamayalamkaravartika. 216, 393.
Abhisamayalarhkaraloka. 208, 210, 392.
Abhautika. 362.
Amarakosa. 198.
Amaradundubhisvara. 194.
AmaradundubhisvaradharanT Sutra. 30.
Amala. 43.
Amala. 43.
Amitabha (deity). 24, 25, 26, 29, 34, 35, 138,
143, 144, 161, 162, 290, 298.
Amitabha (monk). 91, 92.
Amitabhadeva. 138.
Amitayus. 27, 28, 29, 30, 34, 162, 206, 211, 215,
217, 311, 370, 392.
Amideva. 138.
Amritakundalin. 162, 386.
Amoghapasa. 40, 217, 394.
AmoghapasahridayadharanT. 35.
Amoghasiddha. 46, 372.
Ara. 27.
Aranemi. 26, 27, 28, 29.
Arura. 158.
Arupadhatu. 365.
Arjuna. 13, 368.
Artha. 384.
Arhat. 18, 24, 26, 27, 28, 29, 55, 57, 101, 167,
230, 257, 262, 263, 369.
Alarhkara. 258.
Avatamsaka/Avatamsaka Sutra. 30, 229, 283.
Avatara. 396.
Avataraprekshin. 370.
Avadana. 361, 368.
Avadharana/Avadhrita. 375.
Avadhuti. 364, 401.
Avadhutipa. 76.
Avalokitesvara. 8 , 16, 17, 18, 24, 25, 27, 28, 29,
30, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41,
42, 43, 47, 6 8 , 75, 82, 84, 8 6 , 8 8 , 91, 93,
96, 98. 101, 116, 117, 126, 127, 128, 130,
131, 132, 134, 138, 139, 161, 162, 183,
184, 194, 195, 203, 204, 206, 211, 216,
217, 229, 233, 240, 362, 366, 371, 372,
382, 404, 418.
Avalokitesvarasimhanadadharanl. 36.
Avastha. 29, 375.
Avici. 22.
Asoka (flower). 35, 37, 370.
Asoka (king). 101, 308.
Asoka (Rishi). 251.
Asoka (no suffering). 376.
Asmagarbha. 370.
AsvinT. 266, 398, 402.
Ashtasahasrika Prajnaparamita. 281.
Ashtadasasahasrika Prajnaparamita. 243.
Asanga (Prince/ Holy One). 51, 52, 53, 54.
Asariga (Buddhist philosopher). 206, 258, 400.
Asamskrita. 365, 375.
Asita. 250.
Asura. 20, 32, 36, 38, 41, 42, 75, 76, 243.
Aham Mi Gyur Dhuti. 277, 404.
*
Akaracandra. 125.
Akaramati. 125.
Akaramatislla. 139.
Agama. 157.
Agamakshudraka. 277.
Acarya. 186.
Acarya CHos mCHog. 82.
Atmadharanl. 370.
Adarsa. 419.
Adityamitra. 138, 247, 274.
Adi Buddha. 365.
Adibuddha Kalacakra. 259.
AdTnava. 372, 396.
Ananda (Buddhas disciple). 17, 26, 146, 147,
148.
Ananda (Prince). 55, 56, 372.
Ananda (householder). 93, 94.
Ayatana. 366, 368, 403.
Ayushpati Mahakala. 407.
Ayuh Sadhana. 386.
Arupyadhatu. '366.
Ardra. 398.
Arya (school). 217.
Arya Anavataptanagarajaparipricchanama-
mahayanasutra. 412.
Arya Avalokitesvara. 43.
Aryajnanakasutra Bodhisattvavadana. 304.
Arya Tathagatagunajnanacintyavishayavatara-
nirdesa Sutra. 230.
Aryadeva. 400.
Aryadeva Dharmaraja. 224.
Aryapa. 154, 170.
Aryavarta. 128, 135, 139.
Aryasanghatasutradharmaparyaya. 308, 348.
Avenika dharma. 361.
Aslesha. 396.
Asvina. 185, 305.
Ashadha. 264, 306.
Asrava. 363.
*
Ikshvaku. 7, 250.
Indra. 2, 3, 12, 17, 22, 35, 46, 230, 367.
Indraghoshesvararaja. 26.
Indranlla. 37, 396.
Indrabhuti. 128.
Indrasena. 161, 194, 386.
Ishtadevata. 367.
*
Is vara. 8 .
Isvarakrishna. 258, 400.
Udra. 371.
Uttaratantra. 16, 207, 251, 310.
Uttarasanga. 372.
Utpala (flower). 16.
Utpala (name of person). 46, 106, 107, 108, 109.
Udaka. 397.
Udayin. 218.
Udayibhadra/a. 373.
Upagupta. 10.
UpajTvin. 408.
Upapatti. 372.
Upayoga. 375.
Upasama. 367.
Upaya. 375, 409.
Upali. 257.
Upasaka. 291.
Upasika. 185.
Uragasara Candana. 382.
Uruvilva Kasyapa. 346.
Ushnakirana/Ushnarasmi. 367.
UshnTshavijaya. 283.
*
Riddhi. 17.
Riddhipada. 364.
Rishi. 3, 47, 189, 213, 250, 251, 362.
Rishi Agastya. 362.
Rishi Jahnu. 362.
Rishipattana. 57.
*
Ekajata. 210.
EkavTra Hayagrlva. 156.
*
Airavata. 12, 288, 367.
*
Otantapuri. 144.
Om Tare Tuttare Ture Svaha. 372.
*
Kakhorda. 370.
Kantakavatl. 46.
Kanakagiri. 367.
Kanakamuni. 47.
Kanduka. 374.
Kapilavastu. 47, 48, 49, 50, 51.
Kamboja. 123.
Karanda/Karandavyuha Sutra. 17, 18, 24, 32, 34,
127, 135, 185, 253, 382.
Karuna. 375, 409.
Karunapundarika Sutra. 15, 23.
Karunamegha. 57.
Karma. 6 , 82, 111, 143.
Karma guru. 176.
Karma yama. 200, 202, 292.
Karma yoga. 193, 223.
Karma satam. 216.
Kalandaka. 82, 84, 375.
Kalapa. 180, 258.
Kalyanamitra. 361.
Kalyanl. 106.
Kakamukha Mahakala. 389.
Kancanagiri. 367.
Katyayana. 305.
Kama. 362, 366, 384.
Kamaguna. 373.
Kamadhatu. 21, 361, 365.
KamadhatvTsvarT. 193, 210, 218, 284.
Kamadhenu. 367.
Kamarupa. 123.
Kamaloka. 361.
Kartika (god). 3, 362.
Kartika (month). 201, 263, 390.
Kartikeya. 361, 402.
Kalacakra. 11, 169, 173, 182, 196, 199, 200, 201,
207, 208, 217, 247, 248,'262, 276, 391,
400, 401.
Kalaratri. 217.
Kalika. 283.
Kavya. 258, 297, 302, 390.
Kavyadarsa. 198, 258, 259, 300, 390.
Kasyapa (Buddha). 47, 139, 274.
Kasyapa (teacher). 181.
Kinnara. 36, 37, 42, 243, 389.
Kimkara. 288.
KTrti. 101.
KIrtisambhava. 43.
Kubera. 140.
Kumara. 361.
Kumuda. 37.
Kumbhaka. 389.
Kumbhanda. 32.
Kuru. 244.
Kurukulla. 9, 216.
Kulapati. 257, 259, 399.
Kusa. 7.
Kusana. 6 6 , 6 8 , 69, 70.
Kuslnagara. 96, 97, 127, 274.
Kusumadeva. 384.
Kritakaranyaya. 369.
Krittika. 398.
Krishna. 369.
Krishnapada. 219.
Krishnasara. 376.
Kekaya. 146, 384.
Kekayita. 384.
Kekeru. 37.
Ketaka. 339, 417.
Kesara. 37, 371.
Kailasa. 141, 248.
Kosala. 34.
Kausambi. 51.
Krakucchanda. 47, 139.
Kriyatantra. 310.
KridavatT. 47.
Krodha. 362.
Krosa. 49, 50.
Klesa. 365.
Kshatriya. 91, 100, 244, 245.
Kshaya. 187.
Kshitigarbha. 309.
Kshetrapala. 218.
*
Khatvariga. 62.
KhadiravanT Tara. 393.
Khara. 295.
Khasarpana. 41, 371.
*
Gariga. 3, 99, 362.
Ganjara. 273.
Ganacakra. 373.
Ganesa. 3, 362, 363.
Gandavyuha Sutra. 30, 406.
Gandharva. 7, 20, 35, 36, 37, 38, 42, 243, 265,
383, 389.
Gandhara. 384.
Garuda. 32, 36, 38, 49, 161, 196, 206, 216, 217,
228, 243, 389.
Girivarha. 123.
Gunaprabha. 257.
Gurupancasika. 199, 215, 393.
Guruyoga. 207, 209, 218, 262, 286, 287, 296.
Guhyagarbha tantra. 230, 289, 408.
Guhyajnana. 61.
Guhyapati. 15, 210, 260.
Guhyasamaja. 169, 173, 182, 199, 208, 216, 217,
279, 388.
Guhyasamaja tantra. 17, 33, 128, 154, 163, 204,
257, 371, 387.
Go. 98.
Gocara. 380.
GodanTya. 244.
Gopala. 98, 99, 100.
Gola. 96.
GosTrsha. 139.
Graha. 365.
Ghatlkara. 15, 368.
Ghantapada. 217, 394.
*
Cakra. 134, 309, 364.
Cakravartl/Cakravartin. 5, 24, 27, 29, 35, 46, 123,
139, 140, 173, 234, 250, 251, 261, 264,
305, 364.
Cakrasarhvara. 169, 182, 195, 300, 388.
Candala. 244, 385.
CandalT. 29.
CaturdakinTparivara. 404.
Caturbhuja Mahakala. 389.
Catvari apramanani. 374.
Candana. 46.
Candanagandha. 26.
CandanasrI. 46.
Candra. 84, 85.
CandrakTrti. 258.
Candragomin. 258.
Candravajra. 46.
CandrasrT. 194.
Candranana. 26.
Candrottara. 305.
Candrottaradarikavyakarana. 412.
Campaka. 35, 37, 370.
Camaradvlpa. 146.
Citta. 365.
Cittaviprayukta Samskara. 365.
Cittasamprayukta Samskara. 365.
Cittotpada. 363.
Citra/Citra. 178, 388, 399.
Citradhvaja Akshayamati. 33.
Citrabhanu. 143.
Cintamani. 382.
Cunda. 257.
Caitta. 365.
Caitra. 210, 215, 219, 221, 262, 388.
Chandoratnakara. 258.
*
Jambu (river). 36.
JambudvTpa. 22, 41, 145, 187, 194, 196, 230,
231, 234, 241, 244, 245, 253, 274, 340.
Jaladhara. 370.
JahnavT. 362.
Jinaputra. 50, 82, 158, 206; 229.
Jinamitra. 147.
Jnanakaya. 160.
Jnanakumara. 257.
Jnanakhasama tantra. 16.
Jnanagarbha. 85.
JnanadakinT. 123, 156, 254.
JnanadakinTvidya. 318.
Jnanapada. 217, 371.
Jnanaprabhakaraketu. 43.
Jnanavajra. 184.
Jfianasattva. 370.
Jnanaikacakshus. 386.
Jyaishtha. 208.
Jyotipala. 15, 368.
JyotishmatT. 84.
Jvalamukhi. 406.
*
Jhambhala. 173.
*
Damaru. 113, 137, 301.
Daka. 185, 275, 386.
DakinT. 275, 277, 386.
DakinT Simhavaktra. 392.
DombT. 385.
*
Takshaka Deva. 139.
Takshasila. 98, 146.
Tathagata. 17, 18, 24, 25, 26, 27, 28, 29, 30, 61,
62, 65, 6 8 , 78, 94, 126, 129, 136, 139, 142,
147, 163, 219, 229, 230, 234, 276, 304,
369.
Tathagata Sakyamuni. 15.
Tantra. 11, 33, 34, 47, 62, 136, 139, 140, 145,
156, 157, 158, 160, 161, 162, 163, 164,
166, 167, 169, 174, 182, 184, 185, 186,
187, 190, 194, 200, 207, 217, 219, 224,
227, 234, 249, 257, 259, 260, 274, 275,
279, 287, 291, 383, 388.
Tapasya. 363.
Tamala. 35, 370.
Tambura/Tambura. 5, 363.
Tandava. 367.
Tara. 18, 24, 25, 36, 37, 39, 41, 42, 70, 99, 128,
134, 138, 140, 151, 152, 160, 168, 181,
199, 200, 201, 205, 207, 209, 214, 216,
273, 281, 282, 283, 293, 296, 372, 382.
Tithi. 248, 249, 264.
TTvracchandikata. 381.
Tuttare. 205.
Tushita. 16, 21, 92, 152, 153, 202, 205, 211, 221,
225, 227, 244, 245, 246, 247, 251, 252.
Tejoraja. 29.
Trayatrirhsa. 372.
Trayatrirhsa. 212, 213, 232, 305, 353, 372.
TricIvara/TraicTvarika. 372.
Tripitaka. 140.
Tripura. 123.
Trilaksha. 273, 403.
Trivimoksha. 369.
Trisamayavyuhamuni. 401.
Trisamvaraviniscaya. 170.
Triskandhaka. 16, 368.
*
Dandin. 258, 259.
Dasakantha. 6 6 , 67, 69, 373.
Dasakshara. 372.
Danaslla. 147.
Damodara. 25, 369.
Dignaga. 257, 400.
Dinnaga. 11.
DIpamkara. 20, 26, 84, 92, 101, 126, 142, 151,
247, 273.
DIpamkara Srijnana. 101, 132, 253.
Dukula. 125, 179, 247, 248.
Durmati. 277.
Devajata. 56, 57.
Devadatta. 56, 57.
Devadatta (enemy of the Buddha). 125.
Devadatta. 56, 57.
Devapala. 57, 78, 79.
Devaputra. 264.
Devaraja. 100, 101, 126, 132, 142, 232, 233, 284.
Devlkoti. 41, 219, 264.
Devendra. 274.
*
Dhanapati/Dhanin. 349, 352, 418.
Dhanishtha. 397.
Dharma. 7, 9, 16, 17, 18, 24, 26, 58, 60, 90, 107,
138, 142, 159, 170, 174, 178, 188, 194,
196, 204, 225, 226, 227, 231, 245, 246,
247, 261, 274, 275, 276, 364, 365, 384.
Dharmaklrti. 400.
Dharmaguru. 47.
Dharmacakra. 134.
Dharmadharmatavibhanga. 392.
Dharmadhatu. 54, 160.
Dharmadhatudhatrl. 366.
Dharmadhvaja. 366.
Dharmapala. 172, 253, 367.
Dharmapalarakshita. 182.
Dharmabhadra. 125.
Dharmabhagin. 417.
Dharmaraja. 56, 6 8 , 74, 99, 101, 125, 126, 128,
133, 140, 141, 146, 148, 154, 159, 169,
170, 172, 174, 180, 182, 189, 194, 195,
200, 206, 208, 209, 213, 219, 221, 226,
227, 228, 233, 234, 236, 241, 256, 259,
264, 266, 267, 273, 274, 323, 326, 418.
Dharmaraja Sucandra. 274.
DharmasrT. 279.
Dharmasimha. 47.
Dharmaskandha. 6 , 7, 364.
Dharmasvamin. 168, 186, 192, 193, 194, 195,
200, 201, 206, 207, 214, 215, 218, 222,
223, 279, 321, 323, 325.
Dharmasvamin Jinaputra Asariga. 206.
Dharma DZin. 70.
Dharmakara. 26, 29.
Dharmodaya. 391.
Dhatu (sphere, realm, element). 365, 375, 403.
Dhatu (stem). 375.
DharanT. 30, 36, 139, 217, 282, 283, 293, 300,
370.
DhumavatT. 167, 297, 387, 410.
Dhenuka. 380.
Dhruva. 398.
*
Nakshatra. 248, 397, 398.
Natesvara. 372.
Nanda. 346.
NandasrT/NandanasrI. 55.
Nalada. 371.
Nalida. 37.
Nalina/NalinT. 371.
Navadeva UshnTshavijaya. 392.
Navatmaka KartarTdhara Mahakala. 392.
Naga. 7, 17, 20, 32, 36, 38, 42, 45, 69, 70, 76, 77,
8 6 , 89, 91, 93, 98, 100, 114, 121, 145, 161,
163, 189, 196, 217, 234, 243, 254, 282,
283, 339, 386, 389.
Nagaraksha. 209, 210, 216.
Nagaraja. 273.
Nagarjuna. 182, 199, 207, 364, 371, 400.
Nada. 12.
NamasarigTti. 281, 282, 283, 292, 392.
Naropa. 206, 392.
Nalanda. 85, 196.
Nimitta. 386.
Niravayava. 391.
Nirabhoga. 375.
Nirgati. 374.
Nirgamana. 374.
Nirmana. 17.
Niryana/Niryata/Nairyanika. 376.
Nirvana. 1, 6 , 7, 12, 16, 21, 26, 28, 29, 34, 95,
127, 138, 146, 148, 164, 170, 180, 182,
184, 195, 199, 228, 229, 234, 236, 251,
274, 275, 278, 281, 293, 299, 300, 305,
311, 326, 345, 346, 347, 349, 351, 361,
365, 367, 396, 397.
Nirvedha. 385.
Nishevitavya. 371.
Nishkasita. 373.
Nishtha (avastha). 375.
Nishpannalakshana. 387.
NTlakantha. 375.
NTlakantha Arya Avalokitesvara. 375.
Nairanjana. 95, 139, 261.
Nairatmya. 217.
Naivasamjnanasarhjna. 366.
Nyayabindu. 160, 386.
*
Pakshapata. 363.
Pakshu. 172.
Pancakrama. 207.
Pancaparicaraka. 27.
Pancabana. 374.
Pancaraksha/a. 394.
Pancavimsatisahasrika-prajnaparamita. 247.
Pancasatika. 257, 400.
Pancasara. 374.
Pancasikha. 73, 143, 374, 383, 398.
Paiicasthana/Pancavidyasthana. 396.
Pancanana. 365.
Panjara. 201, 202.
Panjaranatha. 391.
Pandita Jnanavajra. 184.
Pandita Padmavajra (of Nepal). 142, 182, 418.
Pandita PadmasrI. 184.
Padatika. 218.
Padartha. 375.
Padma. 37 (flower), 43 (country).
Padma (the boy Padma). 8 8 , 89, 90, 91.
Padma (king). 106, 107.
Padma (Padmasambhava). 125.
Padmakuta. 29.
Padmagarbha. 25, 126.
Padmaja. 25.
Padmapani. 251, 253, 366, 381.
Padmaraga. 37, 371, 396, 405.
Padmavajra (Padmasambhava). 9, 144, 176.
Padmavajra (Pandita). 142, 182, 197, 233.
PadmasrI. 184.
Padmasambhava. 9, 124, 125, 142, 143, 144, 145,
146, 154, 155, 156, 157, 158, 159, 160,
162, 164, 170, 172, 173, 174, 175, 178,
182, 186, 195, 196, 204, 206, 212, 217,
218, 223, 224, 231, 240, 241, 253, 260,
273, 317, 319, 323, 344, 408, 415, 418.
PadmavatT. 24 (lake), 46 (city), 47 (city), 102
(land).
Paratantra. 363.
Parasurama. 362.
Parasya Vimoksha. 361.
Parikalpita. 363.
Parinama. 370.
Parinishpanna. 363.
Parivrajaka Subhadra. 221.
Parihara. 379, 395.
Parushaka. 37.
Parnasavari. 217.
Pacana. 400.
Panimandra. 42.
Papamitra. 375.
ParvatT. 368.
Pala. 380.
-pala. 98.
Palaka. 114.
Pirigala. 247.
Pinda. 377.
Pundarlka. 37.
Pundarlka Sutra. 30, 34, 127.
Punya. 377.
Punyakshetra. 377.
Punyavardhana. 56.
Punarvasu. 398, 399.
Pushkasa. 244.
Pushya. 156, 215, 398.
Putana. 32.
Purana Kasyapa. 7, 365.
Purvamgama. 373.
Purvashadha. 248, 396.
Potala. 9, 34, 35, 36, 37, 38, 40, 42, 74, 81, 132,
138, 139, 142, 149, 185, 218, 222, 223,
253, 256, 265, 266, 272, 303, 349.
Pausha. 172, 202, 205, 343, 391.
Prajnapti. 398.
Prajna. 375, 396, 409.
Prajnaparamita. 18, 47, 139, 157, 181, 195, 199,
320.
Pratapavat. 26.
Prativimanana. 370.
Prativedha (avastha). 375.
Pratishtha. 409.
Pratisandhi. 369.
PratTtyasamutpada. 402.
Pratyaya. 375.
Pratyekabuddha. 35, 346, 387.
Prapanca. 367.
Prabhava. 201.
Prabhakara. 26.
Prabhakarajnanaketu. 16.
PrabhavatT. 91.
PrabhasrI. 91.
Pramanavartika. 200, 257.
Pramanaviniscaya. 199.
Pramanasamuccaya. 257.
Pramanasutra. 207.
Prayoga (avastha). 375.
Prasantavinlta. 63.
Pratimoksha. 4, 10, 95, 144, 200, 256, 257, 265,
295.
Pranayama. 364.
*
Phat. 178.
Phalavarman. 185.
Phalguna. 275, 276, 340.
*
Bindu. 216.
Buddha. 1, 6 , 7, 8 , 12, 15, 16, 17, 18, 19, 20, 21,
23, 24, 25, 26, 27, 28, 29, 30, 33, 34, 35,
39, 40, 41, 42, 43, 45, 46, 47, 58, 60, 84,
8 6 , 87, 93, 95, 101, 111, 124, 127, 129,
133, 138, 143, 144, 150, 152, 154, 157,
161, 162, 163, 169, 170, 173, 179, 180,
181, 187, 188, 191, 199, 201, 204, 209,
210, 212, 214, 219, 223, 224, 229, 230,
231, 234, 235, 236, 243, 244, 245, 246,
247, 248, 250, 251, 254, 255, 258, 261,
262, 263, 271, 272, 273, 274, 276, 278,
288, 295, 296, 304, 305, 306, 309, 320,
325, 333, 339, 341, 344, 346, 348, 362,
364, 367, 368, 373, 385, 396, 398, 412.
Buddhaguhya. 141.
Buddhajnana. 85.
Buddhasanta/Buddhasanti. 41, 141.
Bodhi. 7, 29, 243, 252, 253, 261.
Bodhicaryavatara. 160, 386.
Bodhipathapradlpa. 392.
Bodhipaddhati. 216, 393.
Bodhisattva. 9, 16, 17, 18, 19, 22, 23, 24, 25, 26,
28, 29, 30, 32, 33, 35, 36, 37, 41, 42, 43,
47, 50, 52, 55, 70, 82, 84, 101, 115, 122,
127, 128, 132, 133, 150, 155, 158, 181,
184, 229, 233, 239, 240, 242, 243, 244,
245, 246, 247, 251, 253, 255, 267, 272,.
274, 278, 304, 362, 388.
Brahma. 12, 137.
Brahmacarin. 92.
Brahmaputra. 361, 407.
Brahmavidya. 56.
Brahmavihara. 374.
Brahmasvara. 367.
Brahma. 1, 2, 3, 7, 10, 22, 35, 146, 154, 170, 190,
219, 230, 234, 274, 284, 311, 338, 361,
365, 407.
Brahma Sahampati. 17, 368.
Brahman/Brahmana. 15, 27, 43, 45, 46, 47, 48,
49, 50, 51, 72, 84, 115, 120, 122, 123, 124,
140, 156, 157, 162, 196, 229, 242, 244,
245, 251, 288, 368.
*
BhagavatT. 51, 54.
Bhaglratha. 362.
Bhariga. 65.
Bhadra Rahula. 184.
Bhadrakalpika Sutra. 15, 16, 368.
Bhadracari. 281.
Bhadra. 106.
Bhadrasana. 184.
BharanT. 398.
Bhavagra. 366.
Bhagirathl. 362.
Bhavana (avastha). 375.
Bhurkurhkuta. 290.
Bhutadamara Vajrapani. 265, 401.
Bhutavadin. 369.
Bhrikuti. 25, 39, 41, 42, 56, 70, 139.
Bhairava. 12, 199, 200, 202, 206, 210, 215, 217,
224, 257, 393.
Bhaishajya guru. 272, 276.
Bhaishajyaguru Vaidurya od Kyi rGyal Po. 47.
Bhratritraya Bhagavan Mahakala. 392.
Bhrum. 241, 262, 277.
*
Makara. 8 , 349, 366.
Makaradhvaja. 366.
Magadha. 42, 84, 102, 147, 368, 373.
Marigala. 154.
Manjughosha. 11, 128, 133, 139, 167, 180, 184,
206, 207, 216, 217, 239, 258, 262, 279,
367.
Manjughosha KHon. 184.
Manjunatha. 17, 142, 143, 256, 264, 279.
Manjunatha Pancasikha. 247.
Manjuvajra. 142, 146, 216, 255.
ManjusrT. 29, 136, 143, 162, 173, 180, 181, 211,
216, 217, 230, 233, 234, 240, 260, 383,
404.
ManjusrT Kumarabhuta. 393.
Manjusrlgarbha. 221, 260.
Manjusrighosha. 1, 2 , 132, 160, 250.
ManjusrT tantra. 152.
ManjusrlnamasarigTti. 159, 160, 208, 210, 310,
311.
ManjusrTvajra. 10, 160.
Manjushaka. 37.
Mani. 287, 293.
Mani Ratnadeva. 139.
Mani Sadhana. 345.
Mandala. 2, 33, 34, 36, 61, 64, 65, 6 8 , 130, 145,
149, 166, 168, 169, 182, 193, 194, 198,
203, 206, 212, 217, 218, 224, 257, 263,
266, 272, 273, 275, 276, 279; 287, 289,
291, 392, 394, 403.
Mati. 234, 396.
Mativardhana. 74, 374.
Madhyamaka. 169, 182, 202, 259, 294, 297, 405.
Madhyamakavatara. 199, 258.
Madhyanta vibhariga. 392.
Manorama. 48.
Manohara. 48, 50, 51.
Mantra. 4, 12, 74, 85, 100, 104, 144, 145, 146,
147, 151, 157, 158, 160, 165, 166, 167,
175, 181, 186, 193, 195, 199, 204, 206,
207, 208, 211, 213, 215, 217, 218, 226,
235, 238, 257, 259, 260, 265, 268, 269,
271, 272, 275, 277, 279, 283, 292, 295,
296, 339, 363, 372, 376, 394, 403.
-mandra/-mundri. 371.
Mandhara. 46.
Manmatha. 366.
Marakata. 37.
MarTcT. 217.
Malaya. 291.
MahakarunapundarTka. 146.
Mahakalpadharana. 16.
Mahakala. 34, 37, 157, 187, 193, 200, 206, 207,
208, 209, 210, 215, 216, 217, 218, 219,
220, 221, 222, 223, 279, 292, 296, 297,
300, 323, 335, 390, 407.
Mahakala Kakamukha. 389.
Mahacakra. 217.
Mahacakra Vajrapani. 206.
Mahatman. 151, 174, 180, 318.
.... " i ^ i
Sanskrit Index 473
Mahadeva. 187.
Mahaprasada. 368.
Mahabodhi. 220.
MahamayurT. 179, 182, 388.
Mahamudra. 144, 169, 206, 228.
Mahamoksha Sutra. 304.
Mahayana. 19, 33, 45, 85, 141, 151, 184, 195,
200, 209, 251, 274, 294, 297, 305.
Mahayoga. 207.
Mahavastu. 368.
Mahavyuha Samadhi. 147, 384.
Mahasattva. 17, 18, 19, 26, 30, 32, 33, 35, 128,
193, 199, 202, 242, 243, 244, 348, 366.
Mahasamvara. 173.
Mahasanghika. 253.
Mahasiddha. 265.
Mahasiddha (dKon Cog Bio Gros). 193.
Mahasiddha (Bio bZan dKon Cog). 266.
Mahasiddha Karmavajra. 291.
Mahasukha. 291.
Mahesvara. 35, 74, 75.
Mahottara Heruka. 169, 170, 387.
Mahoraga. 389.
Mandarava. 123, 124.
Mandhatri. 305.
MamakT. 385.
Maya. 160, 167, 170, 247, 274, 366, 383, 387.
MayadevT. 254.
Mara. 1, 7, 21, 6 6 , 300, 307.
MargasTrsha. 250.
MalinT. 71, 73, 74.
Mudra. 367.
Muni Trisamayavyuha. 265.
Mitra (school of). 217, 218.
Mina. 388.
Mudga. 412.
MunTndra. 152.
Musaragalva. 33.
Mulaprajnaparamita. 207.
Mulaprajnaparamita Sastra. 199.
Mulasarvastivad-a/-in. 257, 400.
Mulapatti. 197.
Mrgaslras. 250, 398.
Meru. 364.
Meruprabha. 27.
Maitripa. 34.
Maitreya (name of person). 93, 94, 95.
Maitreya (Buddhist master). 22, 199, 251, 252.
Maitreya/Maitreya Buddha. 17, 139, 205, 211,
272, 273, 306.
Maitreyanatha. 16, 19, 200, 258.
Maitreyaprasthana Sutra. 304.
Moksha. 384.
Moha. 362.
*
Yaksha. 20, 35, 36, 38, 41, 42, 46, 243, 255, 288,
326, 348, 389.
Yati. 396.
Yathavat. 399.
Yantra. 391.
Yama. 215.
Yama Kalaratri. 394.
Yamaraja. 292.
Yamuna. 100. 101.
Yavat. 399.
Yuvasena. 234.
Ye dharma (mantra). 217.
Yogatantra. 261.
Yogacara. 375.
Yoginl. 64, 82, 101, 112, 113, 189.
Yoginlsancarya. 343.
Yogi. 81, 82, 116, 117, 120, 159, 165, 170, 184.
Yogesvara Bi Rva Pa. 185.
Yojana. 37, 42, 44, 61, 77.
HamsavatT. 380.
Hayagrlva. 39, 138, 157, 161, 162, 163, 200, 201,
202, 206, 210, 216, 219, 221, 284, 290,
382.
Hayagrlva Padma. 277.
Hari. 139.
Haribhadra. 258, 400.
Harivaktra. 393.
Harenuka. 401.
Hastinl. 380.
Himansu. 367.
Hiranyagarbha. 11, 367,
HTnayana. 33, 85.
Hum. 166, 222.
Humkara. 287, 411.
Heruka. 141, 169, 170, 208.
Hevajra. 170, 182, 196, 198, 217.
Hevajra tantra. 160, 179, 193, 206, 387.
HriHri. 165.
Hrih. 142.
AMENDMENT
Page 267, line 37 (as far as religious schools...) - page 268, line 7 (...dBus and
gTSari only.).
The translation given should be amended as follows:
...as far as distinguished1041 religious schools are concerned, (although) large
establishments t. t. for the teaching of whatever . and - were
appropriate had been founded (earlier), the former monasteries .c , are not there
(any longer). (Therefore, what is said here) should be understood as (applying) to (1) only
newly-established (monasteries) and, although they are not (newly-established) - there is
no need to speak of1042old (monasteries) (newly) converted (to the dGe-Lugs-Pa) - (2) the
entire (amount of) some (lands) of old (monasteries) (on which) seed (is sown).1043Again,
as far as (such) lands are concerned, there are no (such lands) in KHams, Kori-Po, etc., (so
what is said here should be understood as applying), roughly, to dBus and gTSari only.
(See text, p. 157a, lines 3-4).
hi