Saturday, September 26, 2015

obstacles to practice and their antidotes. ~ Gyalwai Nyugu Rinpoche




Today I am going to talk about the obstacles to practice and their antidotes. Right now, there are basically two types of obstacles:
(1) obscurations due to mental afflictions and (2) cognitive obscurations.

Obscurations due to mental affliction refers to greed (our attachment to phenomena and feelings, desiring favourable circumstances), anger (to become mad, lose one’s temper, unwilling to accept unfavourable circumstances), stupidity (ignorance, unable to accept the truth), pride (arrogance, like to compare oneself with others), suspicion (do not bother to understand but immediately fabricate doubts).

Simply put, cognitive obstacles refer to our deep rooted habits. From the time we are born, our habitual thinking and behaviour are affected by the accumulated influences of our parents, society, environment etc. It is difficult to change when we are accustomed to a certain lifestyle or mindset. But, these can be transformed using a variety of different skilful methods, for example, through the practice of renunciation, cultivating compassion in order to develop positive habits. Through repeatedly contemplating the samsaric cycle of birth and death, until we recognize the truth. Then it will naturally integrate into our minds. We will value life and use our life to engage in practice and benefit others.

Every one of us has a different foundation, causes and conditions, karma and merits, therefore the rate of our improvement and our level of practice will not be the same. Mental afflictions and habits will not simply be removed and disappear immediately, we need confidence and courage to continuously deal with our afflictions.
Mental afflictions and bad habits can be transformed: deeply ingrained mental affliction can be tackled through understanding the dangers and faults of afflictions and transformed through Bodhicitta.

Stubborn habits may be defused by means of meditation. The first method is to use afflictions as the object of meditation; the second method is to observe the afflictions coming and going, and let it arise and dissolve naturally; the third method is to recognize its true nature in a natural and relaxed manner.

~ Gyalwai Nyugu Rinpoche

http://www.gyalwai-nyugu.com/

Thursday, September 24, 2015

Guru Rinpoche Prayer Removing Obstacles

Padmasambhava

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Despite the many layers of legend that have accreted around
Padmasambhava, scholars generally agree that a renowned Indian tantric master by that name did visit and teach in Tibet in the late eighth century. Our earliest evidence for his activities comes from several tenth-century manuscripts found in the so-called "library cave" of Dunhuang. Pelliot tibétain 44 is a small booklet devoted to the tantric deity Vajrakīla. It describes the master's time in India and Nepal prior to his trip to Tibet. According to this account, he gathered the texts and performed the rites for The Hundred Thousand [Verse] Tantra of Vajrakīla (phur bu'i 'bum sde) at the Asura cave in Yanglesho (yang le shod), Nepal. During this same period, he is also said to have tamed four troublesome Se (bse) goddesses and bestowed upon them new Buddhist names. On gaining accomplishment in the practices of Vajrakīla, the master then performed a series of miracles, including the magical diversion of a stream for irrigation purposes.

Pelliot tibétain 307 is a scroll containing several texts on the seven mothers (ma bdun), a set of seven goddesses native to the Tibetan landscape. The framing narrative for the rites found therein tells how, in accordance with the buddhas' earlier subjugation of Rudra, Padmasambhava and the Tibetan Lang Pelgyi Sengge (rlang dpal gyis seng ge, 8th century) tamed the seven mothers and bestowed on them oaths and new names as protectors of Secret Mantra. Now led by Dorje Kundrakma (rdo rje kun grags ma), formerly named Kongla Demo (rkong la de mo), the Buddhist mothers are finally supplicated for their assistance.

Also possibly significant is the Dunhuang manuscript IOL Tib J 644, which contains a text on the nine vehicles (theg pa dgu). In its discussion of the Kriyā tantras, there appear a number of narrative threads that are found woven into certain later biographical accounts of Padmasambhava's activities. Thus, for example, the ideal Kriyā-tantra practitioner meditates in an Asura cave, attains a vision of his deity, reveals a new stream, and so on. Such details suggest that the biographies of this master were woven from historical fact as well as traditional memes and narrative themes.

In addition to the above-mentioned biographical snippets, the Dunhuang archive also contains a lengthy commentary titled the Lotus Garland Synopsis (padma 'phreng gi don bsdus pa), a commentary on the Mahāyoga tantra known as the Noose of Methods (thabs kyi zhags pa). Both the commentary and its tantra are preserved in later canonical collections, but only in the Dunhuang version are their connections to Padmasambhava so clearly spelled out; only there do several interlinear notes appear to suggest that the commentary was written by none other than Padmasambhava. Some scholars, it should be observed, have proposed that these notes might be interpreted to mean that the eighth-century master wrote the tantra itself, but a more traditional interpretation would suggest the commentary.

Another text that many scholars have suggested may have been written by the historical Padmasambhava is the Garland of Views: A Pith Instruction (man ngag lta ba'i 'phreng ba), and still others are also possible, such as his supposed commentary to the Vajravidāraṇā-dhāraṇī (Toh. 2679). Taken together, these writings provide some sense of the historical master's eighth-century interests. We can at least say that he appears to have been deeply involved in the Buddhist tantras, including those of the Mahāyoga class and in particular, perhaps, those relating to the deity Vajrakīla.

During the later dissemination of Buddhism in Tibet (phyi dar), Tibetan literature exhibits an ever-increasing interest in Padmasambhava. The Testament of Wa/Ba (dba'/sba bzhed), parts of which may date from the tenth or eleventh centuries, is an early history of the imperial period that includes a brief narrative of the eighth-century master's visit to Tibet. Here we see many of the details that would become so well known in later years: The monk Śāntarakṣita suggests to King Tri Songdetsen (khri srong lde brtsan, c. 742-800) that he invite Padmasambhava to assist with the founding of Samye (bsam yas), Tibet's first Buddhist monastery. On his arrival, the master offers a series of prophecies and tames Tibet's local spirits who are resisting the introduction of Buddhism. The Testament of Wa also has the master overseeing several irrigation projects in the area around Samye. Such details have led some scholars to suggest that irrigation, and the spirit taming that would have entailed, may have been an area of particular expertise for the master. In the end, however, these same irrigation activities run him afoul of the king and his ministers, and he is soon forced to leave the country. On his way out, Padmasambhava pauses at the border to make a final prophecy, predicting trouble for Tibet and its Buddhists because of his not having been able to complete his activities.

Many of these themes are picked up and developed in subsequent biographies. Particularly influential was the Copper Palace (zangs gling ma), a treasure revelation discovered by Nyangrel Nyima Ozer (nyang ral nyi ma 'od zer, 1124-1192). This was the first complete hagiographical account of Padmasambhava's life. Many of its narratives were also incorporated into Nyangrel's history, the Flower Nectar: The Essence of Honey (chos 'byung me tog snying po sbrag rtsi'i bcud) and then further expanded in the famous Pema Chronicles (padma bka' thang), another revealed hagiography discovered by the fourteenth-century treasure revealer Orgyen Lingpa (o rgyan gling pa, b. 1323). By the time of this figure, the legends of Padmasambhava were well established in Tibet, his role within the Nyingma tradition's treasure tradition clearly predominant.

According to these legends, Padmasambhava was born amidst miraculous circumstances and grew up a prince in Oḍḍiyāna, in northwestern India. As a youth, the prince turns to tantric practice, and before long, the local people force his father, the king, to send him into exile. Padmasambhava then travels around India, receiving teachings and practicing in sacred charnel grounds. Eventually he arrives in Yanglesho, where he gathers the texts of Vajrakīla, ends a drought by defeating some troublesome local spirits, and gains realization. While in Nepal, he receives King Tri Songdetsen's invitation and proceeds to Tibet, where he battles a now much-expanded series of local Tibetan spirits, helps to establish Samye, and leaves while pronouncing many ominous prophecies regarding the future of Buddhism in Tibet.

Of particular note in these later accounts are the master's involvements with the princess Yeshe Tsogyel (ye shes mtsho rgyal), as well as his concealment of various treasures for discovery by later reincarnations of his twenty-five principal disciples (rje 'bangs nyer lnga). Scores of Padmasambhava biographies have been produced as treasure texts, each adding new material to his rich biographical tradition. And because place is so often central to the revelation of treasure, countless religious sites that the eighth-century master is believed to have visited are scattered across today’s Tibetan Plateau.

In the later treasure traditions, e.g. that of Guru Chowang (gu ru chos dbang, 1212-1270), Padmasambhava is depicted as having eight manifestations (gu ru mtshan brgyad), each of which reflect a different aspect of the master's miraculous activities: Shākya Sengge (shAkya seng ge), Padmasambhava, Nyima Ozer (nyi ma 'od zer), Sengge Dradrok (seng ge sgra sgrog), Dorje Drolo (rdo rje gro lod), Tsokye Dorje (mtsho skyes rdo rje), Pema Gyelpo (padma rgyal po), and Loden Chokse (blo ldan mchog sras). These eight manifestations are frequently depicted in art both individually and as a group, and some, such as Dorje Drolo, have developed into popular deities with liturgical traditions of their own.

Through these means, Padmasambhava has become central to the treasure traditions of the Nyingma School. This is quite unlike the traditions witnessed prior to the fourteenth century, when Vimalamitra and other masters often served as the original teachers of revealed treasure, and, of course, within the treasures of the Bon religion. Whereas early Bon texts tend to depict the master negatively, as an enemy of their traditions, later writings of the New Bon (bon gsar) sometimes claim him as one of their own, adding Bon interpretations of his birth, episodes in Zhangzhung, and so on to their renditions of the master’s biography.



Sources



Bischoff, F. A. 1978. "Padmasambhava est-il un personnage historique?" In Proceedings of the Csoma de Koros Symposium, pp. 27-33. Louis Ligeti, ed. Budapest: Akademiai Kiado.

Bischoff, F. A., and Charles Hartman. 1971. "Padmasambhava's Invention of the Phur-bu: Ms. Pelliot Tibetain 44." In Etudes tibetaines dediees a la memoire de Marcelle Lalou, pp. 11-27. Paris: Adrien Maisonneuve.

Blondeau, A.M. 1980. "Analysis of the biographies of Padmasambhava according to Tibetan tradition: classification of sources." In Tibetan Studies in Honour of Hugh Richardson, pp. 45-52. Michael Aris and Aung San Suu Kyi, eds. Warminster: Aris and Philips.

Cantwell, Cathy and Robert Mayer. 2012. A Noble Noose of Methods: The Lotus Garland Synopsis: A Mahāyoga Tantra and its Commentary. Vienna: Verlag der Österreichischen Akademie der Wissenschaften.

Dalton, Jacob. 2004. "The Early Development of the Padmasambhava Legend in Tibet: A Study of IOL Tib J 644 and Pelliot tibétain 307." Journal of the American Oriental Society, vol. 124, no. 4, pp. 759-772.

Hirshberg, Daniel A. 2012. Delivering the Lotus-Born: Historiography in the Tibetan Renaissance. Harvard University: Unpublished PhD thesis.

Karmay, Samten. 1988. The Great Perfection. Leiden: Brill, pp. 137-138.

Tsogyal, Yeshe. 1999. The Lotus-Born: The Life Story of Padmasambhava. Translated by Erik Pema Kunsang. Boston: Shambala Publications.

Tsogyal, Yeshe. 1978. The Life and Liberation of Padmasambhava. Translated into French by Gustav-Charles Toussaint; translated into English by Kenneth Douglas and Gwendolyn Bays. Berkeley: Dharma Publishing.

Wangdu, Pasang and Hildegard Diemberger. 2000. dBa' bzhed: The Royal Narrative concerning the bringing of the Buddha's Doctrine to Tibet. Vienna: Verlag der Österrichischen Akademie der Wissenschaften.

Zangpo, Ngawang. 2002. Guru Rinpoché: His Life and Times. Ithaca, NY: Snow Lion Publications.

A list of Tibetan biographies of Padmasambhava on TBRC is here.



Jacob Dalton
June 2014

Lhamo Lhatso - Tibet's Oracle Lake

It is said that Palden Lhamo, as the female guardian spirit of the Lhamo La-tso promised the 1st Dalai Lama in one of his visions "that she would protect the reincarnation lineage of the Dalai Lamas." Ever since the time of the 2nd Dalai Lama, who formalised the system, the regents and other monks have gone to the lake to seek guidance on choosing the next reincarnation through visions while meditating there

http://www.lotsawahouse.org/tibetan-masters/dodrupchen-III/simple-visualization-seven-line

Simple Visualization for the Seven Line Prayer

Guru Rinpoche Prayers | Tibetan Masters ›Dodrupchen Jigme Tenpe Nyima

Dodrupchen Jigme Tenpe Nyima
The Third Dodrupchen
Further Information:

A Simple Visualization for the Seven Line Prayer

by Dodrupchen Jigme Tenpai Nyima

Homage to the guru!
Here is an extremely brief and simple visualisation for reciting theSeven Line Prayer to the Precious Guru of Oḍḍiyāna.
Arrange whatever offerings you can afford before an image of Guru Rinpoche or other representations of the three kinds.[1] Then, while facing south-west, recite the prayer concentratedly and melodiously, as described in the following lines from the Prayer in Seven Chapters:
A tune of longing, poignant as an infant calling to its parents,
A sound as sweet as a guitar or flute—
Pray six times like this during day and night!
If we now refer to the individual words of the Seven Lines and gloss them simply, then:
"Hūṃ" here is the opening, a calling out in request.
The prayer continues:
In the north-west of Oḍḍiyāna, on an island in the great lake of Dhanakośa, you were born miraculously upon the vast bed of a great lotus flower. And the moment of your birth was accompanied by marvellous, wondrous events as all the buddhas empowered you, and the ḍākinīs presented their offerings and offered you praise. Given that you are in essence Buddha Amitābha, you had already gained the supreme accomplishment in the past, but then you manifested in nirmāṇakāya form in the lotus family in order to tame disciples throughout this world of Jambudvīpa, and as you were born from a lotus, you are renowned throughout the realms of vīras and ḍākinīs as the 'Lotus Born'. At first, in India, you benefitted countless disciples, including kings such as Indrabodhi, yogis such as Lord Dampa Sangye, and noble women such as Princess Mandāravā. Then, in Tibet, you established the teachings of Buddha in their entirety, bringing unnumbered human and non-human disciples to spiritual maturity and liberation. To pacify the ills of this degenerate age you concealed millions of treasures—so numerous as to defy the imagination. Finally, in Dravira through miraculous powers and instructions you bound thetramen under oath, and worked for the welfare of many human beings, before appearing in the inconceivable pure realm upon the Copper-Coloured Mountain of Glory, in the centre of a vast blue lake in the heart of Cāmara, island of rākṣasas. There, in the glittering celestial palace of Lotus Light, surrounded by many wisdom and worldly sky-farers—both vīras and ḍākinīs—you remain even now in your vajra-like form, beyond birth and death and immune to decline and decay.
Contemplating these exceptional qualities in detail, our minds will surely be captivated by faith and devotion.
Then, the prayer continues:
I will follow in your footsteps, Guru Rinpoche, and even if for the time being I don't practise the advanced path of the generation and perfection stages, still I pray one-pointedly with intense, fervent devotion. Although your form is in the land of rākṣasas, your compassion knows no bounds, and your wisdom is unobstructed, so come now, through your great miraculous power as swift as thought. Grant your blessings, so that here and now, at this very instant, all forms of illness, obstructing forces, harmful actions and obscurations, which affect our body, speech and mind, and all that stands between us and the magnificence of the higher realms and definitive goodness is pacified, and we may effortlessly gain all that is favourable, including long-life, merit, prosperity and the qualities of scriptural transmission and realization.
Pray fervently, invoking the guru's compassion and inviting him to fulfil your aim.
Then, what follows is like a summary of the prayer. Since he is 'heavy' with the burden of unsurpassed qualities, 'guru' refers to the one who has special qualities as a teacher. Then, as a sign that he belongs to the padma family and was born from a lotus, we call out to 'Padma' and pray: 'Grant me all the supreme and common siddhis (attainments) without exception, Hūṃ!' You can recite this mantra several thousand times in each session, purely and clearly, never mixing it with ordinary speech.
As Orgyen Rinpoche resides in the Copper-Coloured Mountain of Glory even now, when we take him as the field of merit there is no need to conclude the practice with a dissolution of the visualisation. At the end of the session, recite the Prayer for the Swift Fulfilment of Wishes(sampa nyurdrup) and dedicate the merit.
The benefits of practising in this way are described in the treasure text itself:
For children of mine who pray like this,
It goes without saying that they will have my protection,
For they will be the sons and daughters of the buddhas of past, present and future.
We can be confident about this as the Guru never lies, and it is vital that we practise without any doubt in our minds.
Matibhadra wrote down Tenpe Nyima's words as a reminder for Sonam Palden.
Translated by Adam Pearcey, 2015.

  1. i.e., Representations of enlightened body, speech and mind.  ↩
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Wednesday, September 23, 2015

Sampa Lhundrup Prayer —“The Prayer to Guru Rinpoche that Spontaneously F...

Tulku Zangpo Drakpa revealed the famous prayer Le'u Dünma


Chapter Seven: Sampa Lhundrupma—“The Prayer to Guru Rinpoche that Spontaneously Fulfills all Wishes”

This powerful prayer was given by Guru Rinpoche to the Son of Heaven, Mutri Tsenpo before departing for Oddiyana.

“In Gong-tong of Mong-yul, at the time of your royal lineage’s last member, my treasure teachings will save your family line. This will be a time of misery for Tibet, when what is never wished for will occur. Above, gods and cannibal demons will be in turmoil. Below, nagas and nyen spirits will be in turmoil. Ordinary, common people will be in turmoil. An evil king will be in turmoil. Ordinary, common people will be in turmoil. Families will be in turmoil due to fights between parents and children. That will mark the time that Buddhism reaches its end – the accomplishment bestowed by the meditation deities will dissipate. Dakini’s and protectors will turn their gaze toward the supreme Mountain (i.e away from humanity), and being’s store of happiness will be exhausted. The king of Gong-tong, the patrons of Buddhism and the people should all follow my instructions and practice the treasure teachings. My compassion responds quickly and is very potent. It(Sampa Lhundrup Prayer) will appear at that time. Pray continually to me!”: 

Prayer:
http://www.lotsawahouse.org/tibetan-m...

Barche Lamsel, The Prayer to Guru Rinpoche that Removes All Obstacles fr...

Sampa Lhundrup Prayer —“The Prayer to Guru Rinpoche that Spontaneously F...

Mahasiddha Tilopa (988–1069) Six Words of Advice

Mahasiddha Tilopa (988–1069)
Six Words of Advice
1 Don’t recall, Let go of what has passed.
2 Don’t imagine, Let go of what may come.
3 Don’t think, Let go of what is happening now.
4 Don’t examine, Don’t try to figure anything out.
5 Don’t control, Don’t try to make anything happen.
6 Rest Relax, right now, and rest.

Sunday, September 20, 2015

Skillful Grace - Tulku Urgyen Rinpoche

"Whatever changes or moves is a thought or stirring of the mind. Whatever is immovable is rigpa, awareness itself, original wakefulness."
Tulku Urgyen Rinpoche
Skillful Grace (pg 53)
"There is no other way to reach enlightenment than by recognizing buddha nature and attaining stability in it. Buddhas of the past did that, and the present-day practitioners who will be the buddhas of the future will do so by recognizing their own nature and attaining stability in it. There is no other way. Nobody else can accomplish enlightenment for us or pull us into liberation. It is completely up to ourselves."
Tulku Urgyen Rinpoche
Repeating the Words of the Buddha
translated by Erik Pema Kunsang

Troma Tsog with Dudjom Yangsi Rinpoche | Samje Djedren Ani Gompa, Nepal ...

Friday, September 18, 2015

Today 13th September, (30th Day of the Lunar Calender) is a very holy and auspicious day and a very good day to pray and pay homage to Buddha Shakyamuini.

Today 13th September, (30th Day of the Lunar Calender) is a very holy and auspicious day and a very good day to pray and pay homage to Buddha Shakyamuini.
Four Nobel Truths(Foundation for all teachings):
“Now, this is the noble truth concerning suffering: Birth comes with pain, decay is painful and death is painful. Union with the unpleasant is painful; painful is separation from the pleasant; and any craving that is unsatisfied, that too is painful. In brief bodily conditions, which spring from attachment, are painful. This is the noble truth concerning suffering.
Now this is the noble truth concerning the origin of suffering: verily, it is that craving which causes the renewal of existence, accompanied by sensual delight, seeking satisfaction now here, now there the craving, the craving for the gratification of the passions, the craving for a future life, and the craving for happiness in this life. This is the noble truth concerning the origin of suffering.
Now this is the noble truth concerning the destruction of suffering. Verily, it is the destruction, in which no passion remains, of this very thirst! It is the laying aside of, the being free from, this thirst. This is the noble truth concerning the destruction of suffering
Now, this is the noble truth concerning the way, which leads to the destruction of sorrow: Verily! It is this noble eightfold path; that is to say; right views; right aspirations; right speech; right behavior; right livelihood; right effort; right thoughts; right contemplation. This is the noble truth concerning the destruction of sorrow.”
~ Lord Buddha
"In life we cannot avoid change, we cannot avoid loss. Freedom and happiness are found in the flexibility and ease with which we move through change."
~Buddha
"Develop the meditation that is like water, for in so doing, pleasant and unpleasant sensory impressions that have arisen and taken hold of thought will not persist. Just as people wash away feces and urine, spittle, pus and blood, and yet the water is not troubled, worried or disgusted - even so, develop the meditation that is like water."
~ The Buddha
Mantra of Buddha Shakyamuni: Tayatha Om Muni Muni Maha Muni Ye Svaha

Tuesday, September 15, 2015

Benefits of Sampa Lhundrup



Sampa Lhundrup Feast Offering and The Swift Accumulation of Merit

This special teaching is a profound condensation of many important practices. As Rinpoche explains, within this very short text we find the bodhisattva’s practice of generosity, mandala offerings, guru yoga, confession, and repairing broken samayas.
Sampa Lhundrup (Spontaneous Fulfiller of All Wishes) is a blessed teaching given by Guru Rinpoche and revealed. Reciting this text while making feast offerings is said to be extremely effective in helping us and others achieve good fortune and protection from all types of calamities, temporary and ultimate, such as conflict, disease, poverty, obstacle-makers, vicious animals, disturbances of the four natural elements, robbers, sudden death, the intermediate state, clinging to reality, and the sufferings of the six classes of beings.
In the following video Phakchok Rinpoche explains the benefits of feast offering practice:

http://samyedharma.org/wisdom/sampa-lhundrup-feast-offering-and-the-swift-accumulation-of-merit/

Thursday, September 10, 2015

Tibetan Prophecy by Buddha for 2026 : One Decade Left via http://tibetanaltar.blogspot.ca/2015/07/tibetan-prophecy-one-decade-left.html




FRIDAY, JULY 31, 2015

Tibetan Prophecy: One Decade Left


The singular work entitled The Light That Makes Things Clear: A Prophecy of Things to Come, was revealed by the late 'Jam-byangs mKhyen-brtse Chos-kyi bLo-gros (1896-1959), widely known and celebrated as the "Master of Masters." It was first translated into English in 1988, by Karma gSungrab rGya-mtsho, with the admonition that it be freely reproduced. We have elected to publish this work as received, with only slight editorial revision, as the translator prepared his version with the assistance of the late Khyentse Rinpoche's learned students, and other qualified commentators. Our revisions cover matters of English expression; not content, which is unchanged, and basic meaning is left intact.

This work takes the form of a dialogue involving Shakyamuni Buddha, Ananda, Avalokitesvara, and Maitreya concerning events commencing 2026, and lasting through 2032.

-o-0-o-

Homage to the Three Jewels. The Victorious One (Shakyamuni Buddha) once related this teaching applicable to a time when the evil period would arise. It is like a path because all sentient beings are connected to it. 

When the Victorious One was sitting under the bodhi tree and thinking of all sentient beings of the world, he saw that at the end of five - hundred years, an evil age would begin. As to the deeds and thoughts of all these beings, those with great merit would come into contact with this teaching while those with little merit would not. The pain from conflicting emotions would be great indeed. 

Because it seemed that humans living on the surface of the earth would be as if cut to pieces with swords due to this, the venerable Ananda pleaded with the Victorious One:

"Victorious One, because you consider things with great compassion, spare humankind this torment." 

And the Victorious One replied to the venerable Ananda: "I have this to say about it. While I was residing in the great expanse of space, I was thinking of and gazing on the beings of the world. So, listen! There is a teaching useful during the time when the - dark age arises. If one writes of it, propagates it, and practices the "Great Responsiveness Meditation" and recitation, impurities and obscurations will be quickly purified. If one sincerely makes offerings to this spiritual text with flowers and incense, all sentient beings will benefit. By propagating this text and writing about it, one will obtain a good existence throughout all of one's lives."

Then, near the base of a tree, there was a great lake. On its shores sat the Greatly Responsive One (Avalokitesvara) (in the form) he appears with and for others. While considering all beings in his responsiveness and compassion, he began to shed copious tears. Then the Victorious One said:

"Listen carefully, oh Greatly Responsive One! It is not necessary to shed tears, so heed my words well. During the month of the Tiger in the new year, I intend to go to many places. At that time during the evil age all sentient beings will be freed from the ocean of existence's miseries. All evil conduct will be abandoned and I will lead sentient beings away from evil states (they have fallen into). At that time, this spiritual text will be well known. Because of this text and by making it known, all sickness will end. If written about by one person, it will benefit one city. If proclaimed by one city, it will benefit all states. The merit of humankind will be increased and secondary evil influences averted. One will be free of hellish torments, and it will be of benefit for both this life and the next one. This path is desirable for all sentient beings of the six classes. For example, it is like taking a boat across a river or the ocean. This is truly a most beneficial text until Maitreya arrives in the world of humans. By writing of this teaching and spreading it to other areas, in one lifetime, in one embodiment, one's merit will increase limitlessly. The bloody ocean of life as a (vicious) circle will dry up.

First, because of the ten impure practices, sentient beings will come under the power of conflicting emotions. Oh, pity on these sentient beings! After this, an area (valley) in the human realm will be (as if) filled with blood. Three, when it comes to reaping your own merits you will be powerless to do so. Four, human suffering will become very great. Five, people won't be able to perceive the "path." Six, cities will become filled with carnivorous animals. Seven, the residences of politicians will become deserted. Eight, individuals will be unable to cope with one another. Nine, hungry ghosts will be seen wandering about the cities.

Things will be like this as a result of ten impure practices. One will not compliment or praise another person; there will only be praise of oneself and putting down others. There will basically be four social groups: the politicians, the rich, common people, and the well-educated. If all of these peoples have confidence in this text and devotion toward it, a good time period will result. 

"But," the Victorious One said, "If people have an irrational trust in it, they will follow one another and fall straight into the most intolerable of hells. The earth and heavens will be filled with the cries of those who have not heard this teaching. A time of epidemics will result. But as soon as one hears this spiritual message and then writes it down and distributes it, these epidemics will be brought under control. All famine that might exist will be pacified and people will achieve a good existence.

Furthermore, there are seven miseries that humans might suffer. First there is the misery like that of a denizen in hell. Second, the misery of hunger and thirst for a hungry ghost. Third, the misery of disputes and warfare as an anti-god might experience. Fourth, the frustration resulting from having no leisure, and constant hunger and want. Fifth, the misery of having erroneous views. Sixth, the misery of having a long life like a god, and seventh, the misery in potential existence when in the after-death state. This text is of benefit for these (situations), for if one trusts in it, one will achieve success in all that one may strive for. All diseases will be destroyed, and there will be a return to good times. If one is to ask how these will come about [it is like this]:

Out of deep space, in the Fire-Male-Horse year (2026), a large meteor will strike down on the shores of a large body of water. This spiritual text will appear when the meteor cracks open. Having appeared, it is very important, when teaching this document, that there are no secret or hidden meanings. There is but one, no secondary meaning. It has been put together for the benefit of all sentient beings. May all the torments of existence end!

After 500 years will be a time when the teachings of the Spiritually Awakened One will be on the decline and monks' ethics and general conduct will become corrupted. When evil thoughts will occupy the mind, and food supplies will be contaminated. A time when the ten unwholesome deeds will be practiced and practitioners of advanced spiritual techniques will recite only evil mantras, and the five poisons will overwhelm one's perceptions. It will be a time when body and speech acts will be perverted; teaching of spiritual values will deteriorate. A time when feathers will grow on mountains (sic!), and a person will travel about in wooden and metal vehicles. All of one's actions will merely contribute to evil happenings, a time of fearfulness when evil will manifest most definitely. This text will reverse the contributory evil causes of this time. By so much as seeing it, writing of it, proclaiming it, there is no doubt that these evil times will end. It is sufficient to see what is true and what is not true. And to say what one knows to be the truth. In those people who say it is untrue, from the tops of their heads to the bottom of their feet, signs that they will be seized by sickness will appear."

After the Victorious One had spoken these words, Avalokitesvara, Maitreya, Ananda, gods, anti-gods, humans, and spirits who live on odors, all rejoiced and offered great praise of his words. The Victorious One touched his right hand, marked with certain signs and characteristics, to the earth, and (by this act) conquered the dark forces of spiritual death, along with their retinue. I experienced an unbelievable happiness and joy and decided to (always) engage myself with this discriminative appreciation that goes beyond itself, that tames (beings) by pacifying all sickness and evil. Then the Spiritually Awakened One, the Victorious One, after remaining in meditative enstasis, uttered this summary of his discourses, as part of the teachings (as a whole). Again, Ananda asked of theVictorious One:

"Victorious One, since you have delivered this teaching, turn around the obstacles and evil conditions within existence. In the Earth-Male-Monkey year (2028) an epidemic will occur and its impact will be very profound. If all sentient beings do not think that this is true and have no confidence in this letter and are not able to propagate it, then the dark evil forces of spiritual death will be satisfied. If there is confidence and they do publish this, then great well-being will arise. Great benefit will come from this spiritual text. That's it! Great! That's for sure! May you always teach it! May most excellent good and wholesomeness arise! May capabilities and merits always increase! This has been taught by all of the Spiritually Awakened Ones. You yourself are energetic to this truth, of benefit to beings. At the end of a future time, the qualities of this will be beyond imagination. For the person who is confident in this, all desires will be fulfilled. Evil conditions and obstacles will be diverted. The person who is confident in the teachings of a spiritually awakened person should make offerings of flowers and incense."

Then Maitreya looked back from the expanse of space. He saw blood coming from the eyes of humans so he went to the Victorious One and asked:

"Victorious One, I pray that you give a teaching of great sustaining power as to what is to come, gathering the meaning in (only) a few words."

The Victorious One replied: "Very well, Maitreya. Listen to what I say. I choose this for the benefit of all sentient beings as well as Brahma, Indra, and so on. I will convey my words and their meaning for the sake of beings. It is certainly very positive to be energetically devoted to this. In the autumn of the Fire-Female-Horse year (2026), and in the year of the Earth-Male-Monkey (2028), all of those evil persons who have no confidence in this teaching will die. But, if one writes of it and propagates it, then one will live for a long time, without sickness, and merit will become very great. All the harmful forces of this evil time will quickly gather in the cities. They will run and hide themselves so that humans will not be able to see where they are. At that time, the power of this spiritual text will scatter those noxious demons and they will run away. So it is important to spread this text to all areas. One should not entertain any doubts and think that it is not true. The Spiritually Awakened One, incomparable teacher of gods and men, is the tamer of beings, sensitive to the world, gone into well-being, head of the spiritually aware 'family.'

Those persons who do not have any confidence in this teaching will experience a great earthquake in the year of the Fire-Horse (2026). When the evil times come in the Fire-Female-Sheep year (2027), there will be death due to overcrowding. Some will die on the road; some from heart (disease). In the year of the Earth-Male-Monkey (2028), there will be terrible floods. In the summer, death will come from famine-induced epidemics. At that time, demons will be all over the place. If one writes of and propagates this text, there will be no harm from obstructions or demons.

In the Earth-Female-Bird year (2029), there will be no harm. Nonetheless, it will be very important to guard one's discipline and not eat red meat. In the Iron-Male-Dog year (2030), all cities and surrounding areas will be filled with carnivorous animals such as tigers, bears, wild dogs, wolves, and the like. At that time it will be very important to write of and propagate this text as a method for liberating humans. In the Iron-Female-Pig year (2031), all sentient beings will lose self- control, and will be like paper blown about in the wind, or as if carried off in a flood. Then, those who lack belief in this text will die."

Then the Victorious One said to the Greatly Responsive One: "During the year of the Mouse (2032-?), a sound with spiritual qualities will be heard coming out of the depths of space. And, like the light of the sun and moon, because of the strength in the sustaining power of the Spiritually Awakened One, if one writes of and propagates this text which illuminates all of the four directions and eight points in between, then it will be of benefit until Maitreya comes. If one writes of and propagates this, one will obtain merit like a mountain (in size). In the palace at Potala, a transformative form of the Spiritually Awakened One's communication dwells, surrounded by a retinue of those in whom pure and total mind has taken over. All sentient beings, above and below, in all the ten directions, are placed in well-being. This well-being is intensified for the sake of all sentient beings on account of the compassionate intentions of the Greatly Responsive One for all humans. By thinking that this is untrue, or if one entertains doubts, a period of plagues will become widespread in the middle of summer. People will die from dawn to dusk. At that time, calculating from when the evil period of time increases, all the forest (ecosystems) will collapse. All the rocky mountains will crumble at their bases. One will not be able to bear the leveling (process) of the earth's (mountains). For every ten persons, only one will be left. If one thinks that this is not so, it is the word of the Victorious One. Oh, pity sentient beings!

'Jam-byangs mKhyen-brtse Chos-kyi bLo-gros (1896-1959)

In the Fire-Female-Sheep year (2027), and in the Earth-Male-Monkey year (2028), the evil "five hundred time" will emerge. This disruption will come from every direction and the - eight subdivisions as well. People will be defiled by quarrels and restlessness. This spiritual text will liberate one from these omens of the evil time merely if one has confidence in it, sees, writes about it, propagates it. Agitation will thereby be pacified. If one does this, limitless good will come about. May beings be free of all terror and fear! This spiritual work which has one, no secondary meaning, has been composed for the benefit of all sentient beings. This spiritual text will spread fully to all realms and all humans will be happy. May virtuous sentient beings be free of misery! If one is not energetic in making the text an object of sustained attention for five or six months, then a period of sickness and diseases will come. Some will die from fever; some from chills; some from stomach ailments; some from madness; some from skin diseases. Some from heart disease, others from liver disease. There is a remedy for these harms. When impermanence (begins to show its mark) in the body, if men and women tie this [mantra], which will protect them, to their bodies, this protecting mantra will free them from all plagues and the harms of demons, water spirits, and gods. [It is:]

E-ma-ho pen-no pen-no so-ha!

It should be worn on the right side of the body for a man and on the left for a woman.



If one does this, one will be freed from these diseases and plagues, and will have a good life. If one writes about, propagates and is confident in it, there is no doubt that one will be liberated from the bloody ocean of life's miseries. Oh, pity for all humans, everywhere! May all torments that come with an untimely death be completely pacified. May there be good - times, as before! May one obtain limitless merit! For all those beings who have no confidence in the spiritual text, as before, there will be no chance for them to believe, and so diseases will spring up everywhere in the cities. Even if there is nutritious food, one will not, at that time, be able to eat it."

Then the Greatly Responsive One, the Noble Avalokitesvara, in order to produce compassion in the hearts of sentient beings, spoke this portion of the teaching:

"I pray, Victorious One, that you empower this text. I pray that you empower it with your consecration."

Again, the Victorious One said:

"If one performs religious service to this text with devotion and confidence, then the whole evil time will stop. It would be beneficial for all disease and illness. May all humans who dwell on the surface of the earth obtain limitless merit. When they are liberated from all the unhappiness, epidemics, sickness, and unrest which are signs of the evil age, may they come to experience good times as before. On account of the positive nature in making a wish such as this, the qualities of the benefit if a person should do this, especially during the month of the Rabbit and of the Horse, is beyond imagining. If people come to write of and propagate this, they will come to possess a long life, free of illness, and will find happiness and well- being. Even if they write of one part of this, all noxious influences of the evil age will be pacified in their own time. What has occurred before will increase once again in the year of the Dragon. It will show itself, but will be unable to expand out into the realms of the world because of the evil time's arising. After that, in the Fire-Male Horse year (2026), this text will increase. 

This work is a technique for diverting the evil time. If one is not able to spread (its ideas) to all countries, ripening crops will be destroyed by three frosts, or hail. Secondly, the specter of famine will arise. And when disease with no apparent etiology occurs, there will be much suffering and unhappiness. But, if one writes of and propagates this, there is no doubt that one will be liberated from all this misery. Until Lord Maitreya arrives in this world, this text is the refuge for sentient beings. If one is confident and devoted to it, all obstacles and obscurations will be cleansed, and one will be purified. May there be most excellent good! May the jewels of necessity and wishing come into being! May all countries have good fortune! May the whole earth be made pleasing! When unrest, sickness, famine in all countries is pacified, may there be a most excellent rain for the crops, and may one spontaneously obtain one's wishes! May the glorious wealth of nations increase widely. May the turning of the wheel of spiritual teachings be steadfast, always!"

After the Victorious One had spoken, all the gods, Avalokitesvara, Maitreya, Ananda, anti- gods, humans, and the world including those who live on scents, rejoiced and praised the speech very much.

This completes the Lamp That Makes Things Clear, the Prophecy of Things to Come.

[original Tibetan may be found on our Facebook page]

Monday, September 7, 2015

Gate Gate Paragate Full HQ





Gate Gate Paragate Parasamgate, Bodhi, Svaha! The "HEART SUTRA" Beyond, beyond, going beyond, perfectly beyond, Awakening, YES.