The Sūtra of Golden Light: The 29 Chapter Version, Chapter 11 – The Meticulous Observation of Gods and Humans By the Four Great Kings

Chapter 11: The Meticulous Observation of Gods and Humans By the Four Great Kings


 

Then the Great King Vaiśravaṇa, the Great King Dhṛtarāṣṭra, the Great King Virūḍhaka, and the Great King Virūpākṣa rose from their seats, put their upper robes over one shoulder, kneeled placing their right knee on the ground, bowed with joined palms in the direction of the Bhagavān; and spoke to the Bhagavān in the following words: Lord Bhagavān, as for this Sovereign King of Sūtra Teachings, the Transcendent Golden Light, it is spoken by all Tathāgatas. It is seen by all Tathāgatas. It is ruminated upon by all Tathāgatas. All the assemblies of Bodhisattvas completely embrace it. All the assemblies of gods bow to it. All the assemblies of gods make offerings to it. All the assemblies of god-kings deeply praise it. All the protectors of the universe venerate it and praise it; and speaking those praises, they intensively worship it. It illuminates all castles of the gods. It fully bestows all supreme bliss upon all sentient beings. It dries up all the suffering of sentient beings in the hells, animal kingdom, and world of Yama. It cuts off the flow of all danger. It totally wards off all foreign armies. It exhaustively pacifies all the terrors of famine. It utterly neutralizes all the horrors of sickness. It dispels all harm from planets. It ensure absolute peace. It completely calms all agony and disturbing emotions. It powerfully soothes a variety of harmful factors. It vigorously subdues one hundred thousand kinds of harm. Indeed it does!”

 

Lord Bhagavān, if this Sovereign King of Sūtra Teachings, the Transcendent Golden Light is extensively, authentically, and thoroughly explained to an assembly, then through the essential juice of ambrosial Dharma nectar that comes from listening to this Dharma, for us, along with our four-fold retinue of troops and servants, our divine bodies will expand greatly in majesty. In our bodies, endurance, strength and power will grow. Brilliance, resplendence and vitality will be infused into our bodies.”

 

Lord Bhagavān, we, the Four Great Kings, are imbued with the Dharma. We are orators of Dharma; kings of Dharma, indeed. Lord Bhagavān, through the Dharma, we work as the kings of Devas, Nāgas, Yakṣas, Asuras, Garudas, Gandharvas, Kinnaras and Mahoragas. We counteract the inexhaustible hordes of evil ghosts (bhūtas), who are without compassion, and steal others’ luster.”

 

Lord Bhagavān, we, the Four Great Kings, simultaneously with the twenty-eight great generals of the Yakṣas, and many hundreds of thousands of [other] Yakṣas, always continuously observe the entire world with our genuinely pure divine eyes; which surpass those of humans. We guard it. We powerfully protect it.”

 

Lord Bhagavān, for this reason, we, the Four Great Kings, have come to be named ‘The Protectors of the Universe’.”

 

Lord Bhagavān, when any place in this world is endangered by the invasion of foreign armies, the terrors of poverty, the horrors of sickness, hundreds of different kinds of harm, thousands of different kinds of harm, or hundreds of thousands of different kinds of harm, then, Lord Bhagavān, we, the Four Great Kings, shall inspire the Dharma-expounding monks who uphold this Sovereign King of Sūtra Teachings, the Transcendent Golden Light.”

 

Lord Bhagavān, when we, the Four Great Kings, have inspired those Dharma-expounding monks through miracles and blessings, then in whatever lands they go to, we shall cause them to extensively and authentically teach this Sovereign King of Sūtra Teachings, the Transcendent Golden Light, in those very lands. In whatever lands where things such as hundreds of different kinds of harm and thousands of different kinds of harm occur, we shall completely pacify them.”

 

Lord Bhagavān, in any lands where the Dharma-expounding monk who upholds this Sovereign King of Sūtra Teachings, the Transcendent Golden Light travels, we will cause the human king of those very lands to render service to this Sovereign King of Sūtra Teachings, the Transcendent Golden Light.”

Lord Bhagavān, the human king, having listened to and reflected upon thisSovereign King of Sūtra Teachings, the Transcendent Golden Light, will, in all ways, protect those monks who uphold this Sovereign of Sūtra Teachings from all attacks. If he thoroughly guards, thoroughly cares for, and thoroughly looks after them, then, Lord Bhagavān, we, the Four Great Kings, will, in all ways, protect the sentient beings who live all over the land of that human king. We will thoroughly guard, thoroughly take care of, and thoroughly look after them; causing them to be peaceful and happy.”

 

Lord Bhagavān, if the human king makes the upholder of this Sovereign of Sūtra Teachings happy with all that brings happiness, whether they be a monk, nun, layman or laywoman, then, Lord Bhagavān, we, the Four Great Kings, shall cause the sentient beings living all over the land of that human king to have a prosperous abundance of bliss and all useful things; with all implements of happiness.”

 

Lord Bhagavān, when the human king respects, treats as a Guru, renders service, and makes offerings to the upholder of this Sovereign of Sūtra Teachings, whether they be a monk, nun, layman or laywoman, then, Lord Bhagavān, we, the Four Great Kings, will cause all kings to greatly honor, greatly venerate, greatly attend, and greatly make offerings to that human king. In all lands, he will be copiously praised.”

FROM THE SOVEREIGN KING OF SŪTRA TEACHINGS, THE TRANSCENDENT GOLDEN LIGHT, THIS WAS THE ELEVENTH CHAPTER: ‘THE METICULOUS OBSERVATION OF GODS AND HUMANS BY THE FOUR GREAT KINGS’.

You can find the text at The Sūtra of Golden Light: The 29 Chapter Version, Chapter 11 – The Meticulous Observation of Gods and Humans By the Four Great Kings

BUDDHA~GOLDEN BUDDHA

The Sūtra of Golden Light: The 29 Chapter Version, Chapter 9 – Voidness

Chapter 9: Voidness


 

Then after the Bhagavān had taught that Dhāraṇī, for the benefit and happiness of those assembled retinues of Bodhisattva Mahāsattavas, gods, humans and so on, in order to demonstrate the characteristics of voidness, the ultimate truth, at that time he spoke the following verses:

In inconceivably many other Sūtras,
I have thoroughly and extensively explained empty phenomena;
And so, in this most excellent of Transcendent Sūtras,
I will describe empty phenomena only in brief.

Sentient beings of small intellect, intensely ignorant,
Cannot understand all things;
And so, in this most excellent of Transcendent Sūtras,
I will describe empty phenomena only in brief.

So that all sentient beings can know with certainty,
So that they may be released;
Through the power of compassion, methods, means and other causes,
I have expounded this most excellent of Transcendent Sūtras.

This body is like an empty village or house,
And the sense faculties are like armies and thieves;
Although they all live in the same village,
They are totally unaware of each other.

The eye sense faculty chases after forms,
The ear sense faculty hankers after sounds,
The nose sense faculty is captivated by various smells;
The tongue sense faculty constantly runs after tastes.

The body sense faculty hunts tactile sensations,
And the mental sense faculty intensely analyzes phenomena;
Each of these, the six sense faculties,
Are fully absorbed in their respective objects.

As for the mind, it is as unsteady as a magical illusion,
Its six senses totally engrossed in their objects;
It is like a man running through an empty town,
Dwelling there amongst soldiers and thieves.

Dwelling among the six sense objects, like a bird,
Thoroughly familiar with the sense organs’ spheres of activity, too,
Thus the mind dwells, involved in objects;
And intimately implicated in the experiential domain of the senses, as well.

Forms, sounds, and likewise smells,
Tastes, tactile sensations and phenomena, which are objects of experience;
The mind, with all six sense faculties,
Engages with the senses, flitting like a bird;
And, in whichever sense it abides in,
Lends that sense its knowing nature.

The body is without motion, and without action,
Has no core essence, and arises from conditions.
Unreal, it arises from concepts;
Abiding like a work machine for an empty city.

Earth, fire, water and air,
Dwell in separate towns, in this direction and that direction;
Like poisonous snakes living together in the same abode, for example,
They are always out of harmony with each other.

Furthermore, two of these elemental snakes move upwards,
And two move down;
Moving by twos into the directions and sub-directions,
All these elemental snakes disappear.

The earth snake and the water snake:
Those two exhaust below.
The fire snake and wind snake:
Those two drift off into space above.

In just this way, due to actions performed in the past,
The ever-present mind, and consciousness,
Are born into existence among gods, humans, and in the three bad destinies;
Due to similarly created Karma.

When phlegm, wind and bile have been exhausted,
The body is filled with urine and foul vomit;
Utterly unpleasant, it becomes a heap of worms,
Discarded like wood at the burial grounds.

O Goddess, you should look upon these phenomena.
Given this, what are sentient beings or persons?
All these phenomena are empty;
And arise from the continuum of ignorance.

These great elements are not great elements;
Originating from the non-originated, they are not originated.
Why is this so? The originated is non-originated:
Therefore, I call them ‘the great elements’.

Not coming into being, and never existent,
They arise from the conditions of ignorance;
This ignorance itself does not come into being:
Therefore, I call it ‘this ignorance’.

Volitional factors, consciousness, and name together with form;
The six sense fields, contact and feelings,
Craving, grasping and likewise existence,
Birth, aging, and death, sorrows and harm:
The suffering of Saṃsāra is inconceivable.

All you who dwell in this way on the wheel of Saṃsāra,
Should fully analyze with your minds what has originated from the non-originated,

And what is not originated;
As well as all that is not correct.


Cut through the view of self,
Tear down the net of mental afflictions, with the sword of genuine deep wisdom;
And see the abode of the aggregates as empty:
Realize the great ocean of Awakening’s qualities.

I have opened wide the gate to the city of immortality’s elixir,
I have extensively revealed the vessel of deathless nectar’s essence as well,
I have entered into the abode of the city of immortality’s elixir;
I have been satisfied by deathless nectar’s vital juice.

I have beaten the transcendent great drum of Dharma,
I have blown the supreme Dharma conch,
I have lit the supreme lamp;
I have caused the transcendent rain of Dharma to fall.

I have conquered the enemy host of afflictive mental states,
I have hoisted the transcendent victory banner of the Dharma,
I have freed sentient beings from the ocean of conditioned existence;
I have blocked the roads to the three unfortunate destinies.

When sentient beings are scorched by the fires of mental affliction,
Without help or supportive forces,
I sooth those living beings burnt by the fire of disturbing mental states;
And, cooling them with the nectar of deathlessness, I satisfy them.

Why? For many eons past,
I made offerings to an inconceivable number of Guides.
As I fervently sought the Dharmakāya,
With firm resolve, for the sake of Awakening I practiced.

Giving my hands, eyes and legs,
The supreme appendage of the head, beloved sons and daughters,
Wealth, jewels, gems, pearls, ornaments and gold;
Blue sapphire, and all kinds of precious stones.

If you were to cut down all the woods in the three thousand-fold world-system,
All the grasses and shrubs,
Forests, and all that grows from the ground;
And grind all of them down to a powder,

Reducing them to extremely fine particles,
And pile up a mound of powder,
Reaching up to the vault of the skies:
Then it could be divided into three parts.

If everything that all sentient beings know about the particles existing on earth,
And the realms of particles
In the three thousand-fold great world systems,
Beyond the reaches of thought,

Were to be put into one sentient being,
Then with that knowledge, he might count
The particles of that powder;
And be most superior over all sentient beings.

Although it is possible that someone, strongly endowed with deep wisdom,
Might be able to count everything,
They could never fathom

The knowledge of the Jina.

What is the deep wisdom of the Great Sage?
Even in many billions of eons,
Merely a single moment of its operation
Cannot be quantified.

FROM THE SOVEREIGN KING OF SŪTRA TEACHINGS, THE TRANSCENDENT GOLDEN LIGHT, THIS WAS THE NINTH CHAPTER: ‘VOIDNESS’.

You can find the text at The Sūtra of Golden Light: The 29 Chapter Version, Chapter 9 – Voidness

Buddha in Lingshan, Jiangsu, China

The Sūtra of Golden Light: The 29 Chapter Version, Chapter 8 – The Dhāraṇī Called ‘Golden’

Chapter 8: The Dhāraṇī Called ‘Golden’


Then the Bhagavān gave teaching to the Bodhisattva Mahāsattva Sukhavihāra (‘Abiding in Bliss’), who was in that retinue, in the following words: “Good son, as for the Dhāraṇī called ‘Golden’, if any good son or good daughter wishes to render offering and service to all the past, present and future Buddhas, then they should uphold and retain this Dhāraṇī. Why is that so? Because this Dhāraṇī is the mother of the past, future and present Buddha Bhagavāns.”

Retaining this Dhāraṇī leads to vast increase in the accumulation of positive potential. It is retained and upheld by those who have generated roots of virtue under incalculable Buddha Bhagavāns of the past. Those who are free from deficiencies, with ethical conduct that is altogether pure, are those who are able to encounter this extremely profound Dharma Discourse.”

The Bhagavān then said: “As for the ritual of this Dhāraṇī-Mantra, recite these names of past Buddha Bhagavāns and Bodhisattvas, prostrate with one-pointed mind; and then chant the Mantra.”

The recitation of the names of the past Buddha Bhagavāns and Bodhisattvas is as follows:

I prostrate to all the Buddhas of the ten directions.
I prostrate to all the Bodhisattva Mahāsattvas.
I prostrate to the Śrāvakas, Pratyekabuddhas, and all Ārya Beings.
I prostrate to Buddha Śākyamuni.
I prostrate to the Buddha of the Eastern Direction, Akṣobhya.
I prostrate to the Buddha of the Southern Direction, Ratnaketu.
I prostrate to the Buddha of the Western Direction, Amitābha.
I prostrate to the Buddha of the Northern Direction, Dundhubisvara.
I prostrate to the Buddha of the Zenith, Viadaśrī.
I prostrate to the Buddha of the Nadir, Paramālokaśrī.
I prostrate to the Buddha Essence of Gems.
I prostrate to the Buddha All-Pervasive Light.
I prostrate to the Buddha All-Pervasive Illumination.
I prostrate to the Buddha King of the Stacked Supreme Incense.
I prostrate to the Buddha Transcendent Lotus.
I prostrate to the Buddha Equally Beholding.
I prostrate to the Buddha Endowed with a Jeweled Uṣṇīṣa.
I prostrate to the Buddha Jewel Guru.
I prostrate to the Buddha Jewel Light.
I prostrate to the Buddha Illumination of Stainless Light.
I prostrate to the Buddha Establishment of Enlightened Perspective Through Inspired Speech.
I prostrate to the Buddha King of the Famous Top Ornament of Completely Pure Moon-Light.
I prostrate to the Buddha Array of Flower Light.
I prostrate to the Buddha King of Shining Light.
I prostrate to the Buddha King Renowned as Stainless Light of Virtue.
I prostrate to the Buddha Fearless Lord Beholding the World with Observant Eyes.
I prostrate to the Buddha Famous Fearlessness.
I prostrate to the Buddha Utterly Supreme King.
I prostrate to the Bodhisattva Mahāsattva Avalokiteśvara.
I prostrate to the Bodhisattva Mahāsattva Kṣitigarbha.
I prostrate to the Bodhisattva Mahāsattva Ākāśagarbha.
I prostrate to the Bodhisattva Mahāsattva Mañjuśrī.
I prostrate to the Bodhisattva Mahāsattva Vajrapāṇi.
I prostrate to the Bodhisattva Mahāsattva Samantabhadra.
I prostrate to the Bodhisattva Mahāsattva Akṣayamati.
I prostrate to the Bodhisattva Mahāsattva Mahāsthāmaprāpta.
I prostrate to the Bodhisattva Mahāsattva Maitreya.
I prostrate to the Bodhisattva Mahāsattva Elegant Intelligence.

Having prostrated to them, recite the Dhāraṇī as follows:

NAMO RATNA TRAYĀYA/ TADYATHĀ/ KUI KUINI/ IMIRITO/ KOANI/ IMIRII/ IRĪ SVĀHĀ

[Tibetan pronunciation:

NAMO RATNA TRAYĀYA/ TAY-YATHĀ/ KUṬI KUṬINI/ IMIRITO/ KOSHANI/ IMIRIṆI/ IRĪ SWĀHĀ]

Then the Bhagavān said to the Bodhisattva Mahāsattva Sukhavihāra: Because this Dhāraṇī is the mother of the Buddhas throughout the three times, if any good son or good daughter upholds and retains this Dhāraṇī, then their accumulation of positive potential will expand to become limitless, and beyond measure. They will come to render service, perform offerings, attend upon, and make praises to incalculable Buddhas. The Buddhas will also bestow upon them a prediction of their Unsurpassed, Perfectly Complete Awakening (anuttarā-samyak-saṃbodhi).”

“Sukhavihāra, anyone who upholds this Dhāraṇī-Mantra will thereby obtain clothes, offerings, jewels, erudition and learning, freedom from illness, long life and more, in accordance with their wishes; and their positive potential will immensely increase. All the wishes they might have will be accomplished; each and every one.”

Sukhavihāra, anyone who upholds and retains this Mantra, until they attain Unsurpassed, Perfectly Complete Awakening (anuttarā-samyak-saṃbodhi)will come to have those such as the Bodhisattva Suvarṇanagaragiri (‘Mountain City of Gold’), the Bodhisattva Maitreya, the Bodhisattva Sāgara (‘Ocean’), the Bodhisattva Avalokiteśvara, the Bodhisattva Mañjuśrī, and the Bodhisattva Mahāpigala1 stay together with them; and those Bodhisattvas will protect them.”

Sukhavihāra, you must know the accomplishment ritual of this Dhāraṇī to be as follows: First, practice the rite of Approach, by reciting it ten thousand and eight hundred (10,800) times in full.”

“Then, inside an isolated house, construct a Maṇḍala; wash on the sixteenth day of the month, and wear new clothes. With perfume, flowers, many varieties of food and so forth, perform offerings. Stay within the Maṇḍala.”

“First, say the names of the aforementioned Buddhas and Bodhisattvas. Prostrate with devotion, confess your negative actions; and with your right shoulder bared, recite the Mantra completely one thousand and eight (1,008) times. Then wash your body; and contemplate upon whatever it is that you wish.”

Thereafter, inside the Maṇḍala, until the sun shines, eat only clean foods. Then after fifteen days have passed, come out from that prepared Maṇḍala. The individual who does so will be endowed with inconceivable positive potential; and with powers of charisma and charm. All aspirations will be totally fulfilled. If it so happens that an aspiration is not accomplished, if one again stays within the Maṇḍala, then those aspirations will be entirely achieved.”

“Thus, henceforth, one must always remember this.”

FROM THE SOVEREIGN KING OF SŪTRA TEACHINGS, THE TRANSCENDENT GOLDEN LIGHT, THIS WAS THE EIGHTH CHAPTER: ‘THE DHĀRAĪ CALLED ‘GOLDEN”.

The Sūtra of Golden Light: The 29 Chapter Version, Chapter 7 – The Praise to All Dominions of the Perfectly Complete Buddhas Who Arise Throughout the Past, Future and Present

Chapter 7: The Praise to All Dominions of the Perfectly Complete Buddhas Who Arise Throughout the Past, Future and Present


 

Then, the Bhagavān granted teaching in the following words to that good goddess, Bodhisamuccaya: “Good goddess, at that time, at that moment, a king called Suvarṇabhujendra honored all Tathāgatas, deeply praising the Buddha Bhagavāns of the past, future and present with the following [praise], which is called The Source of Lotuses:

The Jinas who arose in the past,

And those yet enduring in the worlds of the ten directions,

To those Jinas, I bow;

To all those Jinas, I pay tribute.

The Mighty Sages are serene, utterly serene, and totally pure,

Their bodies shine intensely with the color of gold.

Their voices are the most pleasing of all melodies;

For their voice powerfully resounds with the tone of Brahmā.

Their heads bear a blue akin to that of the bee, peacock, and utpala flower,

With curly locks that are deep jet-blue, like a blue jay bird.

Their teeth, bright white, as snow and conch;

Ever gleam with sheer beauty, like gold.

Their eyes, long, dark blue and flawless,

Resemble blue utpala flowers in full bloom.

Their tongues, large and lovely, are of the color of a lotus;

Like a lotus do they sparkle, and the anthers of a lotus do they resemble.

The treasure hair of their face, like lotus root and conch,

Swirls to the right, and is of a color like blue sapphire.

The eyebrows of the Sages are like slender moons;

And waning moons; and the gleam of their eyes a bee.

The noses on their lofty faces are always magnificent,

For they are smooth and of an excellent color like earthen gold.

Always and ever, the supreme taste senses of all Jinas are sensitive;

And the best, the greatest, the most splendid of the superb.

From their every hair pore a single hair emerges,

The hairs that emerge curl to the right,

And are like blue sapphire;

Like unto the exquisite neck of the peacock, beautiful with blue.

As soon as they are born, their bodies send out light,

That fills the worlds of the ten directions,

Sooths the limitless suffering in the three worlds;

And satisfies sentient beings with all happiness too.

Sentient beings roving in the hells, those drifting in the animal realms,

Those wayfaring in the abodes of ghosts and gods, and in the transitory stations of humans too,

All of those sentient beings are thereby satiated with bliss;

And all the living beings of sad transmigrations are alleviated thereby.

Light of excellent color, like gold,

Body intensely shining, like refined gold,

The Sugata’s face is an utterly spotless moon;

With a mouth that is smiling, utterly lovely and robustly stainless.

Like a newborn youth, soft are the limbs of their bodies,

Like a lion, supreme are they in overcoming through dynamic energy,

Their long arms are exceptionally long;

And are like branches of a sāla tree, swaying in the wind.

Glowing with light for a full arm’s length, powerfully sending out rays of light,

They are intensely luminous like a thousand suns.

The supreme body of the Mighty Sages are faultless;

Powerfully illuminating all limitless lands.

As the light of the Buddha is intensely luminous,

In a hundred, a thousand of limitless lands;

All the light of midnight moons and suns, in all their multitude,

Is made naught.

The sun of the Buddhas is the lamp of the universe,

For hundreds and thousands of Buddha suns,

In limitless hundreds and thousands of realms;

Are beheld by sentient beings: The Sun of the Tathagāta.

Bodies endowed with a hundred thousand merits,

Bodies fully adorned with all good qualities,

The arms of the Jinas resemble the regal elephant’s trunk;

And striking and immaculate is the light of their hands and feet.

Equal to a number approaching that of the particles on the earth’s surface,

And as many subtle particles one could find therein are the Buddhas of bygone;

Buddhas yet to come are as numerous as the subtle particles in existence;

And those abiding now are as numerous as tiny molecules.

To those Jinas, with strong faith

Of speech, mind and body, I offer flowers,

I offer incense and a hundred praises;

And moreover, with a virtuous mind, I make prostrations.

The good qualities of the Jinas are of the very nature of virtue,

Of the highest essence, various and manifold;

Had I a hundred tongues and a thousand eons,

I still could not convey the good qualities of the Buddhas.

Since just the good qualities of one Jina cannot be slightly articulated,

Even with even a thousand tongues,

How could I express the qualities of all Jinas,

With tongues a hundredfold?

Should all the worlds, including those of the gods, become an ocean,

Filling everything up to the peak of conditioned existence,

To be able to measure it by hairtips would be possible;

But for a single quality of the Sugatas, that is not so.

With clear devotion of body, speech, and mind,

I make praises to all Jinas;

Through the supreme fruits of the positive potential I collect thereby,

May sentient beings arrive at the state of the Jinas.’

[The Buddha said:] “The king praised the Buddhas thus;

And then the king made aspiration prayers in the following way:

‘In limitless eons of the future too,

Wherever I am born,

May I see a Drum like that in the Dream;

And from it, may I hear such a confession.

May I find a hymn to the Jinas like this victorious Source of Lotuses;

In each and every lifetime.

May I hear of Buddha’s qualities, limitless and peerless,

Hard to find in a thousand eons,

Even in dreams;

And during the daytime too, may I expound them.

May sentient beings be freed from the ocean of suffering;

And culminating the Six Far-Reaching Perfections,

May they thereafter attain unparalleled Awakening;

May my dominion be unrivaled.

By the fully ripened result of offering the Drum,

And the cause of praising all Jinas,

May I directly see the Mighty Sage of the Śākya;

And thereupon, may I obtain a prophecy [of enlightenment].

As for Suvarṇabhujendra and Suvarṇaprabhā,

Who are my two offspring,

May both of these boys, as well,

Obtain a prophecy of Unsurpassed Awakening.

Sentient beings who are insecure and without support,

Those who, being without refuge, are downtrodden,

For them as well, in future times;

May I be a protector, friend, reinforcement and support.

May I dissipate the origination of suffering,

Become the source of all happiness,

May I **sngon mtha’ ‘das pa de dag ji srid pa**

And engage in the practices of Awakening for eons into the future.

Through the Confession of Transcendent Golden Light,

May I dry up the ocean of destructive activities,

May I drain the ocean of my karma;

May I drain the ocean of disturbing emotions.

May I perfect my ocean of positive potential,

And through the transcendent illumination of stainless discerning insight,

May my ocean of deep wisdom be totally pure;

May I become an ocean of all good qualities.

*byang chub yon tan yon tan rin chen rdzogs

Through the power of the Confession of Transcendent Golden Light,

May my positive potential powerfully illuminate;

May the luminosity of my Awakening be utterly pure.

Through the transcendent illumination of stainless deep wisdom,

May the light of my positive potential radiate intensely;

And in order to brighten the brilliance of positive potential,

May I become uniquely exalted in the three worlds.

May I always be imbued with the power of positive potential,

Thus by liberating from the ocean of suffering,

And being like an ocean of all happiness;

I will practice Awakening into the eons of the future.

Just as the dominions of all those who, from the reaches of the past, have arrived

throughout the three worlds,

Are uniquely exalted by the limitless good qualities of all Jinas,

May my dominion of limitless good qualities become,

In future times, exactly like them.’

[The Buddha said:]

“Ruciraketu, try to understand.

King Suvarṇabhujendra,

In previous times, made this aspiration prayer;

And that very one is now you.

The two boys of a previous time,

Golden Hand and Golden Light,

Are themselves called ‘Silver Pinnacle’ and ‘Silver Light’;

I, at that time, gave them a prophecy [of enlightenment].

The many retinues, having heard this,

Have given rise to the Mind of Awakening (bodhicitta);

Now and in times of the future,

May they always perform this confession.”

FROM THE SOVEREIGN KING OF SŪTRA TEACHINGS, THE TRANSCENDENT GOLDEN LIGHT, THIS WAS THE SEVENTH CHAPTER: ‘THE PRAISE TO ALL THE DOMINIONS OF THE PERFECTLY COMPLETE BUDDHAS WHO ARISE THROUGHOUT THE PAST, FUTURE, AND PRESENT’.

You can find the text at The Sūtra of Golden Light: The 29 Chapter Version, Chapter 7 – The Praise to All Dominions of the Perfectly Complete Buddhas Who Arise Throughout the Past, Future and Present

Honor the sacred. Honor the Earth, our Mother. Honor the Elders. Honor all with whom we share the Earth:- Four-leggeds, two-leggeds, winged ones, Swimmers, crawlers, plant and rock people. Walk in balance and beauty. ~ Native American Elder ~ (Breathing for Peace)

The Sūtra of Golden Light: The 29 Chapter Version, Chapter 2 – The Teaching on the Lifespan of the Tathāgata

Chapter 2: The Teaching on the Lifespan of the Tathāgata


 

Then, at that time, at that moment, in the great city of Rājagṛiha, the Bodhisattva Mahāsattva known as Ruciraketu, one who had performed altruistic deeds under previous Jinaous Ones, and who had generated roots of virtue and rendered service to hundreds of thousands of millions of billions of Buddhas, was resting. He then thought: By what cause and what condition does the Bhagavān Śākyamuni thus live for eighty years? That is a short lifespan.”

Thinking thus, again he thought: The Bhagavān himself has said, ‘Through two causes and conditions does one attain long life. What are those two? There are, namely, giving up killing and giving food intensively.’ He has taught thus. As for the Bhagavān Śākyamuni, for many incalculable hundreds of thousands of millions of billions of eons, he, giving up the taking of life, authentically undertook and stayed along the path of the Ten Virtuous Actions. Food, as well as outer and inner material things, he gave up completely to sentient beings. Since in particular, he satisfied hungry sentient beings with the flesh of his own body, blood, bones and legs as well, there is no need to speak of him doing so with other food.”

Thus did he think. Then, as that transcendent individual was entertaining those kinds of thoughts in regard to the Buddha in that way, turning them over in his mind, his house became broad and vast: Made out of blue vaidurya, and adorned with many divine jewels. For the Tathāgata had changed its color; and filled it with incense surpassing that produced by the gods. In the four directions of that house, four thrones of divine jewels arose; and from those thrones as well, mats of divine cloths and fabric, encrusted with tiny jewels, arose. They were adorned by many divine lotus flowers and jewels, which also arose from those thrones. There arose colors which had been transformed by the Tathāgata.

And from those lotuses, as well, there arose four Buddha Bhagavāns. In the eastern direction arose the Tathāgata Akṣobhya. In the southern direction arose the Tathāgata Ratnaśikhī. In the western direction arose the Tathāgata Amitāyus. In the northern direction arose the Tathāgata Dundhubisvara. As soon as those Buddha Bhagavāns arose on those lion-thrones, then, at that time, the great city of Rājagṛiha was pervaded by great illumination. The entire universe of three-thousand million world systems, and in all the ten directions, world systems of the universe as many as there are grains of sand in the river Ganges, were filled with a great radiance. A rain of divine flowers also fell. The sound of divine cymbals issued forth, as well.

Through the power of the Buddha, in this universe of three-thousand million world systems, all sentient beings, without exception, were imbued with divine bliss. Sentient beings whose senses were incomplete became endowed with all their senses. Sentient beings who were blind came to see forms with their eyes. Sentient beings who were deaf came to hear sounds with their ears. Sentient beings who were crazy found their own mindfulness. Sentient beings who were intensely distracted became intensely undistracted. Sentient beings who were naked became clothed with garments. Sentient beings who were hungry came to have their bellies filled. Sentient beings who were thirsty came upon drinks. Sentient beings who were afflicted with illness became freed from sickness. Sentient beings whose senses were defective came to have their senses intact. In this universe, incredible, miraculous phenomena occurred, on a massive scale.

Then, the Bodhisattva Ruciraketu, seeing those Buddhas, Bhagavāns, gave rise to amazement and wonder, and was satisfied, elated with delight, and intensely joyous. Giving rise to rapture and mental happiness, he bowed with folded palms in the direction of those Buddhas Bhagavāns.

While being vividly mindful of those Buddha Bhagavāns, he recollected intensely the qualities of the Bhagavān Śākyamuni; and then experienced doubts about the lifespan of the Bhagavān Śākyamuni, thinking: The Bhagavān Śākyamuni will live to eighty years. What sort of thing is a short lifespan like this?”

And so he remained there, while turning over thoughts such as those.

Then those Buddhas Bhagavāns, understanding and knowing of this [his thoughts], gave teaching to the Bodhisattva Ruciraketu, in the following words:Good son, do not think these thoughts of ‘the lifespan of the Bhagavān Śākyamuni is short’. Why? Good son, because there is no one, aside from the Tathāgatas, the Arhats, the Samyaksaṃbuddhas, including gods, including demons, including Brahmā, including sages, including brahmin people; in this universe with its Devas, Men, along with its Asuras, who has seen the ultimate limit or final end-point of the lifespan of the Bhagavān, the Tathāgata Śākyamuni.”

As soon as those Buddhas, Bhagavāns had uttered that explanation of the lifespan of the Tathāgata, the Tathāgata, thereupon at that very instant, through the power of the Buddha, there assembled the divine sons Engaging in Desire and Engaging in Form, crowds of Devas, Nāgas, Yakṣas, Gandharvas, Asuras, Garudas, Kinnaras, Mahoragas, and hundreds of thousands of millions of billions of Bodhisattvas; all of whom arrived at the house of the Bodhisattva Ruciraketu.

Then those Tathāgatas spoke a summarizing teaching on the lifespan of the Bhagavān Śākyamuni to that abounding retinue, in the following verses of explanation:

 

Although it is possible to count all drops
Of all the water in the ocean,
No one can count
The lifespan of Śākyamuni.

Although it is possible to count all the subtle particles
Of all great mountains, without exception,
No one can count
The lifespan of Śākyamuni.

Although it is possible to count
All the extremely fine atoms found existent
In all the earth;
No one can measure the lifespan of the Conqueror.

Some may measure through some device
All of space,
But no one can count
The lifespan of Śākyamuni.

‘The perfect Buddha lives for this long…’
‘He lives for this many eons…’
‘Hundreds of billion eons…’:
Counting like this is not feasible.

Why? There are taught to be two productive causal forces,
And also two causes:
Giving up harming others;
And giving much food.

Therefore, a finite count of the lifespan
Of the Great Lord, which proclaims,
‘He will live this many eons’, cannot be found;
For the eons are indeed uncountable.

Do not have the slightest doubt.
Any kind of number, whatsoever,
For the lifespan of the Conqueror
Is not something to be apprehended.”

Then, the Bodhisattva Ruciraketu, having heard that explanation on the lifespan of the Bhagavān Śākyamuni, spoke the following words to those Buddhas Bhagavāns: Then how is it so that the Bhagavān Śākyamuni, the Tathāgata, displays such a short life?”

He spoke those words, and those Buddha Bhagavāns gave teaching in the following words to the Bodhisattva Ruciraketu: The Bhagavān Śākyamuni , the Tathāgata, took birth in the world of five kinds of degeneration; at a time when people’s lifespan reaches one hundred. In order to benefit the sentient beings of lesser devotion, those sentient beings with small roots of virtue and faith, ordinary childish individuals with the view of self, the view of sentient beings, the view of life, the view of living, and the view of a person, with views of backwardness, those grasping at ‘me’ and ‘mine’, with views of eternalism and nihilism and so on; and, furthermore, to generate the authentic view in non-Buddhists, thus helping them to attain Unsurpassed Awakening, the Tathāgata Śākyamuni therefore displays a short lifespan.”

 

Furthermore, good son, since the Tathāgata displays the passing away into Nirvāṇa, those sentient beings generate awareness of the preciousness and difficulty of encountering (a Buddha), and awareness of agony and suffering and so on. Thus they come to swiftly uphold, treasure, read, understand, and teach to others, extensively and authentically, the Sūtras taught by the Buddha Bhagavān; thus becoming free from lack of appreciation. Therefore, that is why the Tathāgata displays a short life span.”

 

Moreover, if the Tathāgata were to abide always, and not pass into Nirvāṇa, then sentient beings would become lacking in devotion, and would also not generate awareness of the difficulty of encountering (a Buddha); thus they would not uphold, read, understand, and teach to others, extensively and authentically, the profound Sūtras taught by the Tathāgata. Why is that so? It is because they would grasp at the Bhagavān as always abiding in the world.”

 

Good son, for example: If one sees one’s parents having many vast precious jewels, the perception of that wealth as being rare and wonderful would not arise. Why is that so? Because one would generate the perception of one’s parents as always having those valuables. Likewise, if the Bhagavān never passed into Nirvāṇa, in that regard, the perceptions of the difficulty of encountering (a Buddha) and the rarity (of a Buddha) would not arise. So that is why.”

 

Good son, furthermore, for example: If one with parents who are poor and without wealth goes to the places of those such as kings and officials, and sees their many vast treasuries, wealth, jewels and so on, then that one will generate the feeling of rarity and the difficulty of gaining (those things). That poor person will then exert themselves in methods for finding wealth.”

 

Good son, in a similar fashion, if one sees the Tathāgata pass into Nirvāṇa, then for that one, the feelings of rarity, the difficulty of encountering (a Buddha), agony, and suffering will arise. Although the Bhagavān Tathāgata arises in the world, in innumerable eons, he arises [just] a few times. In the same way that the Udumvara flower arises a few times out of a hundred, those sentient beings will generate feelings of the preciousness and difficulty of encountering (a Buddha); and will generate devotion to the Bhagavān. They will also generate the perception of the Sūtras taught from his mouth as being true, will generate the feeling for thoroughly retaining them; and will thereby not lack appreciation.”

 

Good son, therefore, due to those causes and conditions, the Tathāgata does not abide for a long time in the world. Because they quickly enact the passing away into Nirvāṇa, the Tathāgatas in this way have an excellent abundance of expertise in skillful means; and they fully ripen sentient beings.”

Thereupon, all four of those Tathāgatas became invisible.

Then the Bodhisattva Mahāsattva Ruciraketu, and immeasurably many hundreds of thousands of Bodhisattvas, as well as immeasurably many hundreds of thousands of billions of living beings, went in one company to Vulture’s Peak Mountain, bowed the crowns of their heads at the feet of the Bhagavān Śākyamuni, the Tathāgata; and sat down to one side.

Then the Bodhisattva Ruciraketu prayed to they who had transformed in that way (the Four Tathāgatas). Those four Tathāgatas thereupon also arrived at Vulture’s Peak, where the Bhagavān Śākyamuni was staying, sat down in each of their directions on top of their seats; and thenceforth gave teaching to the Bodhisattvas of the retinue thus: Good son, as you have come, ask the Bhagavān Śākyamuni whether there is any small pain, discomfort, or agitation; or whether he stays in contact with bliss. Moreover, also ask the Bhagavān Tathāgata Śākyamuni to joyfully impart the extremely profound Sovereign King of Sūtra Teachings, the Transcendent Golden Light, which, because it benefits all sentient beings, thoroughly eradicates the terror of famine, and is imbued with all that is blissful, is an excellent teaching.”

Then those Bodhisattvas, who had come from their own retinues, went up to where the Bhagavān was, and having gone there, bowed the crowns of their heads at the feet of the Bhagavān; and inquired exactly as taught by those four Tathāgatas, in the very same words.

Then the Bhagavān Śākyamuni, the Tathāgata, the Arhat, the Samyaksaṃbuddha, congratulated those Bodhisattvas, saying: Well done. Well done! Even the Four Tathāgatas, for the sake of the benefit and happiness of all sentient beings, have requested me to explain this Transcendent Dharma.”

And at that time, the Bhagavān spoke these verses:

At Vulture’s Peak Mount do I sit,
About to explain this precious Sūtra;
For the freedom of these many beings,
Complete Nirvāṇa also do I teach.

Backwards ones, with views of children,
Do not show interest in my teachings;
For the sake of freeing them all,
Complete Nirvāṇa also do I display.

Then, at that time, a brahmin that retinue, who was a teacher and prophet, known as Kauṇḍinya, and many thousands of brahmins, made offerings to the Bhagavān. Having heard the sound of the Great Complete Nirvāṇa of the Tathāgata, he suddenly wept, and touched the two feet of the Bhagavān. He then said to the Bhagavān: If the Bhagavān has a loving heart toward all sentient beings, is imbued with great compassion, endeavors in benefiting them, like a parent has an equal feeling toward all sentient beings, illuminates them like the moon, and shines upon them with his sun of discerning insight and deep wisdom; then bestow upon me something which is transcendent.”

The Bhagavān did not speak.

Then, through the power of the Buddha, in that retinue a Licchavī youth known as Sarvalokapriyadarshana (‘Joyful for All Worlds to Behold’), gave rise to confidence; and spoke the following words to the teacher and prophet, the brahmin Kauṇḍinya: Why do you ask the Bhagavān for something transcendent? I will give you something transcendent!”

The brahmin said: Licchavī youth, as for me, because I need an offering, a relic for worshiping the Bhagavān, I want a relic of the Bhagavān merely the size of a mustard seed, as a support. If a relic the size of a mustard seed is worshiped intensively, it is said that one attains lordship over the gods of the thirty-third level of heaven. Licchavī youth, this Sūtra of Transcendent Golden Light is endowed with features and qualities such as being difficult for all Śrāvakas and Pratyekabuddhas to understand; and difficult to comprehend. Licchavī youth, listen, with your hearing faculty, to that renowned as the exposition on the Sūtra of Transcendent Golden Light!”

 

Licchavī youth, since it is the case that this Sūtra of Transcendent Golden Light is difficult to understand and difficult to grasp, we brahmins, from a remote border region, want to get hold of a relic only the size of a mustard seed, which causes sentient beings to quickly attain lordship over the thirty-third level of heaven; and which could then also be placed inside a box. Licchavī youth, do you not want to request a relic only the size of a mustard seed from the Tathāgata, which could be placed in a box, and which, when touched, would cause sentient beings to attain lordship over the thirty-third level of heaven? Licchavī youth, as for us, we request that sort of transcendent thing.”

Then, the Licchavī youth Sarvasattvapriyadarshana, answered the teacher and prophet, the brahmin Kauṇḍinya, in the following verses:

When flowers grow
In the Ganges’ currents,

When crows become red,
And cuckoos turn the color of conch,

When palm-fruit grows on the rose-apple tree,
And mangos form on date trees:
At that time, a relic, about the size of a mustard seed,
Shall then be visible.

When, from tortoise hair,
Cloth, which shields winter’s bite,
Can be woven well:
Then there shall be a relic.

When, from the legs of flies,
Many storied towers can be built well,
Stable and firmly unshakable:
Then there shall be a relic.

When all leeches
Grow white teeth,
Sharp and big:
Then there shall be a relic.

When, in order to climb high,
Ladders can be built well
From the horns of rabbits:
Then there shall be a relic.

Climbing this ladder,
Should a mouse eat the moon
And harm the constellation Rahu as well:
Then there shall be a relic.

When bees that buzz in towns
Drink a pitcher of wine,

And make dwelling in a house:
Then there shall be a relic.

When donkeys become happy,
Well-versed in singing and dancing,
Their lips ruddy, like thebimba fruit:
Then there shall be a relic.

When owls and crows
Flock from solitude, frolic together,
And become friendly:
Then there shall be a relic.

When the leaves of thepalasha tree
Become an umbrella made of three jewels,
That keeps off the rain:
Then there shall be a relic.

When large ocean vessels,
Fitted with turning devices and sails,
Float and set sail upon land:
Then there shall be a relic.

When owls move freely,
Lifting the Gandhamadana Mountain
Within their beaks:
Then there shall be a relic.

Having listened to those verses, the teacher and prophet, the brahmin Kauṇḍinya, replied in the following verses to the Licchavī youth Sarvalokapriyadharshana:

Well done; well done! Supreme youth,

Son of the Jina, great orator,
Endowed with bravery and skill in means;
You have received the transcendent prophecy.

Protector of the world, guardian,
The very greatness of the Tathāgata,
Like an inconceivable creation;

O Youth, listen to me.

The domain of the Buddha is unimaginable,
The Tathāgatas are incomparable,
All Buddhas are ever serene,
All Buddhas are perfectly emerged,
All Buddhas are of the same hue:
That is the Suchness of Buddhas.

The Bhagavān is uncontrived,
The Tathāgata is unborn;
His body, hard as diamond,
Displays emanated forms.

As for a relic of the Great Sage,
There is no so-called “only the size of mustardseed”;
For if his body is without bone and blood,
Then where could there be a relic?
In order to benefit sentient beings,
He places relics out of skillful means.

The perfect Buddha: Dharmakāya,
The Tathāgata: Dharmadhātu;
Whatever deeds there are of teaching the Dharma,
The body of the Bhagavān is like that.

Having heard and understood this,
I requested this transcendent thing;
In order to specify only this very truth,

Did I thus initiate this discourse.

Then having heard such profound teachings on the lifespan of the Tathāgata, all the thirty-two thousand sons of gods, without exception, generated the mind set on Perfectly Complete Awakening. Their thoughts became intensely joyful; and they then spoke these verses in a single voice:

The Buddha does not enter complete Nirvāṇa,
Nor does the Dharma cease to be;

Yet for the complete maturation of sentient beings,
Tathāgatas manifest completely passing beyond suffering.

The Buddha Bhagavān is beyond the reaches of thought,

For the Tathāgata is a permanent body;
In order to benefit sentient beings,
He displays a variety of features and aspects.

Then the Bodhisattva Mahāsattva Ruciraketu, having heard this teaching on the lifespan of the Bhagavān Śākyamuni Buddha from those Tathāgatas and those two transcendent beings, arose from his seat, bowed with joined palms, and spoke the following words: Bhagavān, if it is the case that the Buddha Bhagavāns do not pass into Nirvāṇa, and also that there is no placing of relics in the world, then for what purpose was it taught in the Sūtras that “the Buddha passes into Nirvāṇa, relics are placed in the world; and if gods and humans, with respect and with veneration, worship the relics of the past Buddha Bhagavāns placed in the world, then the whole world of gods and humans, in so doing, will attain immeasurable positive potential”? Yet now here, it is being taught that, to paraphrase, “those do not exist”. How can that be? As the Bhagavān is compassionate and loving, please fully elaborate and explain.”

Then the Bhagavān gave the following teaching to that assembled retinue, consisting of the Bodhisattva Mahāsattva Ruciraketu and so on: You should understand that the teaching that the Bhagavān passes into Nirvāṇa and places relics in the world is also taught for the sake of contemplation. Good son, the Bodhisattva Mahāsattva should understand through ten Dharmas that the Arhat, the Samyaksaṃbuddha teaches that Great Nirvāṇa exists in accordance with authenticity and truth. What are these ten? They are as follows:

  1. Since the Tathāgatas have completely eliminated all emotional obscurations and cognitive obscurations, it is called ‘Nirvāṇa’.

  2. Since the Tathāgatas have directly understood the selflessness of persons and the selflessness of phenomena, it is called ‘Nirvāṇa’.

  3. Since they have moved beyond the abode of the body, and the abode of phenomena, it is called ‘Nirvāṇa’.

  4. Since their deeds of training sentient beings are spontaneously present, it is called ‘Nirvāṇa’.

  5. Since they have actualized the true state of things, for them characteristics are not inherently different, and thus equal in the Dharmakāya, it is called ‘Nirvāṇa’.

  6. Since they directly perceive that the nature of Saṃsāra and Nirvāṇa is non-dual, it is called ‘Nirvāṇa’.

  7. Since they realize the real essence of all phenomena, and thus actualize utter purity, it is called ‘Nirvāṇa’.

  8. Since they are expert in the realization of phenomena’s non-arising, and non-destruction, it is called ‘Nirvāṇa’.

  9. Since they have attained the deep wisdom of the equality of Suchness, the Dharma Realm (dharmadhātu), and the furthest limit of reality, it is called ‘Nirvāṇa’.
  10. Since they understand that the Suchness of all phenomena and the Suchness of Nirvāṇa are not different, it is called ‘Nirvāṇa’.

“Furthermore, good son, O Bodhisattva Mahāsattva: The Tathāgata, the Arhat, the Samyaksaṃbuddha teaches by way of these ten Dharmas, in the manner of authenticity and truth, that Great Nirvāṇa exists. What are these ten? They are namely:

  1. The basis of all disturbing mental states is longing and desire. Toward whatever is longed for, desire is generated. Because the Buddha Bhagavāns are free from longing and desire, it is known as ‘Nirvāṇa’.

  2. Since the Tathāgatas are free from all longing and desire, and thus do not grasp at any phenomena whatsoever. Because they are therefore without clinging, without going, coming, and grasping, it is known as ‘Nirvāṇa’.

  3. The absence of going, coming, and acquisition is the Dharmakāya; and it is without arising and cessation. This very freedom from arising and cessation is known as ‘Nirvāṇa’.

  4. Since the freedom from arising and cessation is inexpressible by words, and inaccessible by words, it is known as ‘Nirvāṇa’.

  5. Since it is free from self and individual, and is the attainment of moving to the abode beyond just the phenomena of arising and cessation, it is known as ‘Nirvāṇa’.
  6. Since the Buddha Bhagavāns perceive disturbing mental states and all-consuming afflictive mental states to be adventitious in nature, they abide in the true nature of phenomena, and thus actualize the freedom from going and coming, it is known as ‘Nirvāṇa’.

  7. Since the authentic is true, what is other than that is false, and whatever is true, that itself is authentic; and what is of the nature of authenticity, that is the Tathāgata itself, it is known as ‘Nirvāṇa’.

  8. Since the furthest limit of reality is free from elaborations, the Tathāgata actualizes the furthest limit of reality in totality; and that complete pacification of conceptual

    elaborations itself is known as ‘Nirvāṇa’.

  9. The unborn is true, and the born is false; childish ordinary beings are thus sunken in the mud of Saṃsāra. Since the body of the Tathāgata is none other than truth and authenticity [itself], it is known as ‘Nirvāṇa’.

  10. Since phenomena which are not authentic arise from conditions; and authentic and true phenomena do not arise from conditions, the Dharmakāya of the Tathāgata is therefore also authentic and of the nature of truth, it is known as ‘Nirvāṇa’.

Furthermore, good son, O Bodhisattva Mahāsattva: Through these ten Dharma aspects, the Tathāgatas, the Arhats, the Samyaksaṃbuddhas realize the way of authenticity and truth; and thus come to understand the Great Nirvāṇa. What are these ten? They are as follows:

  1. Because the Tathāgata deeply understands generosity and the fruition of generosity to be without self and ownership, and thus completely eliminates mistaken concepts toward generosity and the fruition of generosity, it is called ‘Nirvāṇa’.

  2. Because the Tathāgata deeply understands morality and the fruition of morality to be without self and ownership, and thus completely eliminates mistaken concepts toward morality and the fruition of morality, it is called ‘Nirvāṇa’.

  3. Because the Tathāgata deeply understands patience and the fruition of patience to be without self and ownership, and thus completely eliminates mistaken concepts toward patience and the fruition of patience, it is called ‘Nirvāṇa’.

  4. Because the Tathāgata deeply understands diligence and the fruition of diligence to be without self and ownership, and thus completely eliminates mistaken concepts toward diligence and the fruition of diligence, it is called ‘Nirvāṇa’.

  5. Because the Tathāgata deeply understands concentration and the fruition of concentration to be without self and ownership, and thus completely eliminates mistaken concepts toward concentration and the fruition of concentration, it is

    called ‘Nirvāṇa’.

  6. Because the Tathāgata deeply understands discerning insight, and the fruition of discerning insight, to be without self and ownership, and thus completely eliminates mistaken concepts toward discerning insight and the fruition of discerning insight, it is called ‘Nirvāṇa’.

  7. Because the Tathāgatas deeply comprehends that there are no sentient beings nor non-sentient beings; and thus completely eliminates mistaken concepts about the lack of inherent existence in all phenomena, it is called ‘Nirvāṇa’.

  8. Whatever is grasped at as having the nature of self is persistently felt. Through the power of being persistently felt, a variety of different kinds of suffering are experienced. Because the Tathāgatas completely cut off the clinging to self and ownership, and thus do not pursue, it is called ‘Nirvāṇa’.
  9. All conditioned phenomena are countable and have a measure; while conditioned phenomena are free from count and measure. The Buddha abandons conditioned phenomena; and actualizes unconditioned phenomena. Because this does not have count nor measure, it is called ‘Nirvāṇa’.

  10. Because the Tathāgata has the nature of being empty of all sentient beings and phenomena, there is nothing that is not other than that Voidness; and as that nature of Voidness itself too is the authentic Dharmakāya, it is called ‘Nirvāṇa’.

“Good son, by way of those ten Dharmas, it is called ‘Nirvāṇa’.”

“Furthermore, good son, while the Tathāgata simply not passing into Nirvāṇa is not very amazing, there are moreoever ten Dharma aspects which are cause for amazement; and they are the conduct of the Tathāgatas. What are these ten? They are as follows:

  1. Because they understand that, although Saṃsāra is faulty and Nirvāṇa is peace and detachment, the duo of Saṃsāra and Nirvāṇa are equal, and thus they do not stay in Saṃsāra, nor do they abide in Nirvāṇa; and do not become discouraged about the benefit of sentient beings. This is the conduct of the Tathāgatas.

  2. The Tathāgata sees the procession of childish ordinary beings’ backward conduct and all kinds of disturbing mental states; and although it indeed true that he does not have the intention thinking, “I will totally liberate them all!”, through the power of previous compassion and roots of virtue, without having thoughts about the faculties, natures, and wishes of those sentient beings, in the manner of spontaneous presence, he benefits and teaches without finite end. This is the conduct of the Tathāgatas.

  3. The Tathāgata extensively teaches sentient beings with the twelve branches of the Teaching; and although it is indeed true that he does not think, “May it benefit!”, through the power of previous compassion and roots of virtue, he teaches the Dharma extensively to those sentient beings, without finite end. This is the conduct of the Tathāgatas.

  4. The Tathāgata goes to towns, cities, and villages; and although it is indeed true that he does not think, “I will go and beg for alms in the households of those such as kings, officials, brahmins, royalty and merchants!”, through the power of cultivating the conduct of body, speech and mind, he spontaneously goes to beg for alms; and thus brings about benefit. This is the conduct of the Tathāgatas.

  5. The body of the Tathāgata does not possess hunger nor thirst. Since it does not have excrement or physical weakness either, although it appears that he begs for alms, there is no eating. Although it is indeed true that he has no concepts about it, in order to benefit sentient beings, he also appears to eat alms. This is the spontaneous conduct of the Tathāgata.

  6. Although it is indeed true that the Tathāgata does not think, “I will benefit these beings the Dharma, in accordance with their superior, middling and lesser faculties as they are!”, without having thoughts about their respective faculties and capacities as they are, he fully understands them; and thereby teaches them the Dharma. This is the conduct of the Tathāgatas.

  7. Because sentient beings are without respect, and are always speaking badly with harsh words, he does not speak together with them. The Tathāgata does not think, “Because these sentient beings are always respecting me, praising and speaking pleasantly to me, I will speak together with them!”, yet he contemplates love and compassion equally; and is non-dualistic. This is the conduct of the Tathāgatas.

  8. Although it is indeed true that the Buddha Bhagavāns do not have disturbing mental states such as attachment and aversion, pride, greed and miserliness, the Tathāgata always delights in detachment, abandons all distraction, and praises few wants. This is the conduct of the Tathāgata.

  9. The Tathāgata does not have any non-understanding or non-comprehension toward even one phenomenon. Since he has actualized Mirror-Like Deep Wisdom in all arenas, although it is indeed true that he does not conceptualize, the Tathāgata, perceiving the Karma and conduct of sentient beings, engages them in harmony with their wishes; and by way of skillful means, guides them and liberates them from Saṃsāra. This is the conduct of the Tathāgatas.

  10. Although it is indeed true that even though the Tathāgata sees the abundance and leisure of sentient beings, he does not give rise to delight; and that even though he sees their degeneration and downfall, he does not become sad, the Tathāgata protects sentient beings, out of unobstructed great compassion, when he sees their practice of perfect conduct. Although he sees the wrong conduct of sentient beings, out of non-attached great compassion, he protects and cares for them. This is the conduct of the Tathāgatas.

“Good son, concerning this, you must understand this to be the limitless teaching of the authentic conduct of the Tathāgatas, the Arhats, the Samyaksaṃbuddhas; and the characteristics of the authentic truth of Nirvāṇa.

In other contexts, [the stated] “Nirvāṇa and placing relics in the world” was a teaching of expert skillful means. Although sentient beings make offerings and show reverence, you should view it to be the power of the Tathāgata’s compassion and roots of virtue. In this regard, whoever makes offerings and shows reverence to the Buddhas will, in future times, completely eliminate the eight unfavorable conditions, meet the Tathāgatas, have virtuous friends, not abandon the Mind of Awakening (bodhicitta), have an immeasurable increase in positive potential; and quickly go beyond Saṃsāra. This is the transcendent conduct which leads away from the bondage of Saṃsāra. Since this is so, you must seriously practice it; and do so without distraction.

Then the Bodhisattva Ruciraketu, having listened deeply to the Bhagavān on the meaning of the Bhagavān’s non-passing into Nirvāṇa, and the teaching on profound patience, bowed with palms together, and spoke the following words:Now, at this moment, having sought out the great teaching of the Tathāgata on the non-passing into Nirvāṇa, the placing of relics in the world, and the vast benefiting of beings, my body and mind have become incredibly joyous; and ecstatic.”

When the lifespan of the Tathāgata was taught, all of those incalculable, unfathomable, limitless numbers of sentient beings generated the mind set on Unsurpassed, Perfectly Complete Awakening (anuttarā-samyak-saṃbodhi). Those Tathāgatas disappeared as well. And thereupon the Bodhisattva Ruciraketu rose from his seat, prostrated at the feet of the Bhagavān; and once again, sat back down upon his own seat.

FROM THE SOVEREIGN KING OF SŪTRA TEACHINGS, THE TRANSCENDENT GOLDEN LIGHT, THIS WAS THE SECOND CHAPTER: ‘THE TEACHING ON THE LIFESPAN OF THE TATHĀGATA’.

You can find the text at The Sūtra of Golden Light: The 29 Chapter Version, Chapter 2 – The Teaching on the Lifespan of the Tathāgata

"Acceptance is the truest kinship with humanity."  ~  G.K. Chesterton       <3 lis

The Sūtra of Golden Light: The 29 Chapter Version, Chapter 1 – The Preamble

Chapter 1: The Preamble


(Volume 1)

HOMAGE TO ALL BUDDHAS, BODHISATTVAS, PRATYEKABUDDHAS, AND ĀRYA ŚRĀVAKAS OF THE PAST, FUTURE, AND PRESENT.

Thus have I heard, at one time. The Bhagavān was in Rājagṛha, on the summit of Vulture’s Peak Mountain, abiding within the profound basic space of phenomena (dharmadhātu), entirely and utterly pure: The transcendent experiential domain of the Tathāgatas.

And there together in the same company was an immense Saṅgha of monks; and ninety-eight thousand (98,000) were they in number. All of them were also great Arhats; and like unto kings of elephants, were extremely subdued. They had exhausted their defilements, they were without afflictive mental states, their minds were most comprehensively liberated, their discerning insight had been most comprehensively unleashed, they had done what had to be done, they had laid down their burden, they had accordingly accomplished their own purpose, they had thoroughly cut the connections with conditioned existence, they had attained the supreme amongst transcendent masteries of might, they dwelt vigorously in completely pure ethical conduct, they were thoroughly established in skillful means and discerning insight, they had actualized the Eight Emancipations1; and they had come to the end of the far shore.

They were, namely, the Venerable Ājñātakauṇḍinya, the Venerable Aśvajit, the Venerable Vāṣpa, the Venerable Mahānāma, the Venerable Bhadra, the Venerable Mahākāśyapa, the Venerable Uruvilvakāśyapa, the Venerable Gayākāśyapa, the Venerable Nadikāśyapa, the Venerable Śāriputra, the Venerable Maudgalyāyana, and the Venerable Nanda; these and others, all great Śrāvakas.

At a time during the late afternoon, they arose from their authentic meditative repose in their respective places of residence, approached to where the Bhagavān was, deeply bowed their heads at the feet of the Bhagavān; and circumambulating him three times, sat themselves down to one side.

Furthermore, there were Bodhisattva Mahāsattvas, one hundred thousand million (100,000,000,000 or 100 billion) in number; who were also staying together in the same company. And as all of them were endowed with great resplendence and majestic brilliance, like unto a Nāga King, they were everywhere acclaimed. They had engaged in generosity, attention to constant protection of completely pure ethical conduct, patience, and diligence for countless eons. They had actualized the mindfulness which goes beyond all contemplative stabilizations (dhyānas). They had completely opened the doors of discerning insight. They had totally accomplished expertise in skillful means. With their transcendent powers, they manifested in diverse forms; and they had discovered transcendent clairvoyant perception. They had obtained the great total recall (dharani). Their confidence was inexhaustible. As they had eliminated all afflictive mental states and all-consuming disturbing emotions, they had attained the deep wisdom which knows all immediate manifestations; and they had conquered the armies of Māras and hostile forces. By beating the great drum of the Dharma, they tamed all non-Buddhists; and caused them to give rise to utterly lucid minds. By turning the Wheel of the Transcendent Dharma, they liberated gods and humans. They adorned all Buddha Fields in the ten directions; and conferred transcendent benefit upon the denizens of the six realms. They had a prosperous abundance of vast deep wisdom. They were endowed with great patience. They were suffused with loving-kindness. They dwelt in the mind of great compassion. They had stability in great powers. They had rendered service to all Buddhas. They had not passed into Complete Nirvāṇa; and since the limits of the future are infinite, they had sworn great oaths to remain [in Saṃsāra ]. They had generated completely pure causes under many Buddhas. They had gained tolerance toward the non-arising of phenomena throughout the three times. They had gone totally beyond the experiential domain of the Śrāvakas and Pratyekabuddhas. As they had great skillful means, they guided the universe; as they were great teachers, they were expert in explaining the innermost intent of the profound Dharma which is to be taught. As they had actualized Voidness, they had thoroughly cut through doubts.

They were, namely, the Bodhisattva Beginningless Turning of the Dharma Wheel, the Bodhisattva Generating the Mind of Forever Turning the Dharma Wheel, the Bodhisattva Constant Exertion, the Bodhisattva Diligence in Never Forsaking, the Bodhisattva Loving-kindness (Maitreya), the Bodhisattva Gentle Splendor (Manjuśrī), the Bodhisattva Lord Whose Eyes Behold Everything (Avalokiteśvara), the Bodhisattva King of Mighty Dhāraṇī Masters, the Bodhisattva King Established in Great Confidence, the Bodhisattva King of Mount Meru, the Bodhisattva King of the Deep Ocean, the Bodhisattva Crest Ornament of Jewels, the Bodhisattva Immense Crest Ornament of Jewels, the Bodhisattva Essence of the Earth (Kṣitigarbha), the Bodhisattva Essence of the Sky (Ākāśagarbha), the Bodhisattva Powerful Lord with Jewel in Hand, the Bodhisattva Vajra in Hand (Vajrapāṇi), the Bodhisattva Power of Joy, the Bodhisattva Magical Power of the Great Dharma, the Bodhisattva Totally Arrayed in Light, the Bodhisattva Arrayed in Golden Light, the Bodhisattva Utter Purity of Ethical Conduct, the Bodhisattva Constant Meditative Absorption, the Bodhisattva Totally and Utterly Pure Intellect, the Bodhisattva Stable Diligence, the Bodhisattva Sky-like, the Bodhisattva Never Abandoning Great Aspiration Prayers, the Bodhisattva Giver of Medicine, the Bodhisattva Dispeller of the Illness of Mental Afflictions, the Bodhisattva King of Medicine, the Bodhisattva King of Exaltation Through Joy, the Bodhisattva Obtainer of Supreme Prediction, the Bodhisattva Great Cloud of Utterly Pure Light, the Bodhisattva Holder of the Great Cloud of Dharma, the Bodhisattva Great Cloud of Joyful Renown, the Bodhisattva Great Cloud Manifesting Limitless Illustriousness, the Bodhisattva Great Cloud of the Lion’s Roar, the Bodhisattva Great Cloud of the Supreme Bull’s Bellow, the Bodhisattva Great Cloud of Auspiciousness, the Bodhisattva Great Cloud of Glorious Jewels, the Bodhisattva Great Cloud of the Sun’s Essence, the Bodhisattva Great Cloud of the Moon’s Essence, the Bodhisattva Great Cloud of Starlight, the Bodhisattva Great Cloud of Firelight, the Bodhisattva Great Cloud of Lightning Flashes, the Bodhisattva Great Cloud of Thunder, the Bodhisattva Great Cloud of All-Pervasively Arising Discerning Insight, the Bodhisattva King of the Great Cloud of Utterly Pure Rain, the Bodhisattva King of the Great Cloud of Blossomed Trees, the Bodhisattva Great Cloud of Utpala Flower Fragrance, the Bodhisattva Exalted Form of the Precious Great Cloud of Cool Sandalwood Fragrance, the Bodhisattva Great Cloud Illuminating Darkness, and the Bodhisattva Great Cloud Which Dispels Visual Aberrations; these and others, incalculable and innumerable, all great Bodhisattva Mahāsattvas.

At the time of late afternoon, they arose from their authentic meditative repose in their respective dwelling places, went to the where the Bhagavān was, bowed their heads at the two feet of the Bhagavān; and circumambulating him three times, sat themselves down to one side.

Following that, there were Licchavī youths. They were, namely, the youth Lion Light, the youth Lion Intellect, the youth Dharma Giver, the youth Power Giver, the youth Great Light, the youth Great Glory, the youth Buddha’s Protector, the youth Dharma’s Protector, the youth Saṅgha’s Protector, the youth Vajra’s Protector, the youth Sky’s Protector, the youth Sky Friend, the youth Essence of Jewels, the youth Essence of Supreme Auspiciousness and so on, five hundred and eight thousand (508,000) in number; all of them without exception living blissfully within Unsurpassed, Perfectly Complete Awakening (anuttarā-samyak-saṃbodhi), with intensive inspiration for the Great Vehicle (Mahāyāna).

At the time of late afternoon, they came out from their respective homes, approached where the Bhagavān was, bowed their heads at the feet of the Bhagavān; and circumambulating him three times, sat down to one side.

Furthermore, there were princes of gods. They were, namely, the god prince Vision of Joy, the god prince Utter Joy, the god prince Sunlight, the god prince Mooncrest, the god prince Clear Discerning Insight, the god prince Discerning Insight of the Completely Pure Sky, the god prince Dispeller of Affliction’s Ill, the god prince Auspiciousness and so on, forty-two thousand (42,000) in number; they guarded the Great Vehicle (Mahāyāna), upheld well the authentic Dharma, and recited vast aspiration prayers to do so unceasingly.

At the time of late afternoon, all of them too approached where the Bhagavān was, bowed their heads at the feet of the Bhagavān; and circumambulating him three times, sat down to one side.

Furthermore, there were kings of Nāgas. They were, namely, the Nāga King Lotus, the Nāga King Pomegranate Leaf, the Nāga King Great Strength, the Nāga King Great Roar, the Nāga King Small Waves, the Nāga King Stream Holder, the Nāga King Golden Face, the Nāga King Possessor of Precious Onyx and so on, twenty-eight thousand (28,000) in number; who had generated the mind solely bent on interest in retaining and upholding, widely propagating, and protecting the Great Vehicle Dharma (of Mahāyāna).

At the time of late afternoon, all of them too, coming out from their respective abodes, approached where the Bhagavān was, bowed their heads at the feet of the Bhagavān; and circumambulating him three times, sat down to one side.

Furthermore, there were kings of Yakṣas, such as Vaiśravaṇaputra and so on, thirty-six thousand (36,000) in number. They were, namely, the Yakṣa Mango, the Yakṣa Mango Bearer, the Yakṣa Essence of Lotus Light, the Yakṣa Lotus Face, the Yakṣa Wrathful Expression, the Yakṣa Displayer of Great Destruction, the Yakṣa Shaker, the Yakṣa Ravisher of Gifts and Food and so on. All of those Yakṣas also had faith in the perfect Dharma of the Tathāgata; and had nothing but diligence in protecting it.

At the time of late afternoon, all of them too approached where the Bhagavān was, bowed their heads at the feet of the Bhagavān; and circumambulating him three times, sat themselves down to one side.

Furthermore, there were kings of Garudas, such as King Magical Force of the Perfumed Elephant, and so on; forty-nine thousand (49,000) in number.

Moreover, there were Gandharvas, Asuras, Kinnaras, Mahoragas and so on. There were heavenly sages of the mountains, forests, rivers and oceans; great kings with their retinues, princesses and princes; sons of good family, daughters of good family; gods, humans and so on; and all of them read and recited the unexcelled Great Vehicle (Mahāyāna), upheld and retained it, asked questions about it, propagated it, and made comprehensive aspirational prayers aimed at guarding and protecting it.

At the time of late afternoon, all of them too approached where the Bhagavān was, bowed their heads at the feet of the Bhagavān; and circumambulating him three times, sat down to one side.

It was in this way that the Śrāvakas, Bodhisattvas, Devas, Men, Asuras, Garudas and so on, these eight sets of individuals, gathered like clouds. They focused their minds one-pointedly, joined their palms together; and with eyes unwavering, they gazed upon the visage of the Bhagavān. Wishing to be taught the Transcendent Dharma, they prayed.

Then the Bhagavān, at the time of late afternoon, arose from his state of meditative absorption (samādhi); and beholding the numerous assembled retinues, thereupon spoke in the following verses:

The Sovereign King of Sūtra Teachings:
If you listen to it, it is extremely profound;
And if you thoroughly investigate it, it is profundity itself.
The Transcendent Golden Light shall I expound.

The Buddhas of the Four Directions,
By granting blessings, have consecrated it:
Akṣobhya in the eastern direction,
Ratnaketu in the southern direction,
Amitābha in the western direction;
And
Dundubhisvara2 in the northern direction.

In order to extinguish all misdeeds,
This, a transcendent, auspicious exposition,
Serves to exhaust allKarma of misdeeds, 
Serves to bestow all happiness,
Serves to eradicate all suffering,
Is the foundation of the state of omniscience,
And is well adorned by all resplendence;
Conferring its blessings, this shall I proclaim.

Sentient beings whose senses are defective,
Whose lifespans are exhausted and whose longevity is deteriorating,
Who have become lacking in prosperity (phun sum tshogs min gang chags),
Whom the gods have turned their backs upon,
Who are hated by people who are their loved ones,
Who are endangered by
planetary influences (bran gza’) and the like,
Who are in mutual discord,
Who are afflicted by decline in wealth,
Who are stricken by misery and grief,
Who are in danger or poverty,
Who have inauspicious planetary and constellational influences and curses,
Who are threatened by intolerable evil spirits,
And even those who see evil dreams,
Arising from sorrow and fatigue:
They should wash vigorously, rendering themselves clean;
And endeavor to listen to this Transcendent Sūtra Teaching.

Should those with virtuous intent and clear mind,
Adorn themselves well in clean garments,
And endeavor to listen to this Sūtra,
The profound experiential domain of the Buddhas,
Then, through the majestic brilliance of this Sūtra Teaching,
The afflictions of all living creatures,
The likes of which are most unbearable,
Shall be forever pacified.

They will be protected,
By none other than the Protectors of the Universe themselves,
Together with their ministers and masters of assembly,

By numerous millions of Yakṣas,
By the Great Goddess Sarasvatī,
By the Goddess Who Dwells in the
Nairañjanā (River3),

By HāriṇīMother Goddess of Bhūtas,
By the Earth Goddess Dṛḍhā,

By Brahmā Kings and Deva kings,
By the incredibly powerful kings of Nāgas,

By kings of Kinnaras and kings of Asuras;

And likewise by kings of Garudas.

They, with their clans and might, will arrive,
Together with their mounts;
And without distraction, day and night,
Will offer protection to those beings.

I shall fully expound this Sūtra on the profound,
The Buddhas’ domain of experience,
The secret of all Buddhas;
Difficult to encounter in billions of eons.

Those who listen to this Sūtra,
Those who cause others to hear it,
Those who rejoice in it,
And those who make offerings to it,
Will have offerings made to them, for billions of eons,
By Devas and Nāgas,
Men and Kinnaras;
Asuras and Yakṣas.

For living beings whose positive potential has declined,
The mass of their positive potential will grow,
To become limitless, and likewise, beyond measure;
And beyond conception.

They will be intensely cared for,
By the Buddhas of the ten directions,
And also by the Bodhisattvas,
Engaged in the profound.

Excellently clad in clean garments,
Wearing pleasantly scented clothes,
Settling firmly in a mind of love:
Make offerings without distraction.

Put forth every effort to render your mind stainless,
And to make it expansive, as well;
And making the mind extremely clear,
Listen to this Transcendent Sūtra.

Those who listen to this Sūtra,
Will be eminent among humans,
Will correctly attain a human existence;
And will live a life of good fortune.

For those whose ears
This Transcendent Discourse resounds,
Their roots of virtue will be refined;
And they will be praised by numerous Buddhas.”

FROM THE SOVEREIGN KING OF SŪTRA TEACHINGS, THE TRANSCENDENT GOLDEN LIGHT, THIS WAS THE FIRST CHAPTER: ‘THE PREAMBLE’.

1 The Eight Emancipations: rnam par grol ba brgyad, presumably the same as rnam par thar pa brgyad (and its more common short form, rnam thar brgyad; Skt.aṣṭavimokṣa): 1) the emancipation of viewing that which has form as form (gzugs can la gzugs la lta ba’i rnam thar), 2) the emancipation of viewing the formless as form (gzugs med gzugs la lta ba’i rnam thar), 3) the emancipation of revulsion (sdug pa’i rnam thar), 4) the emancipation of the mental sphere of infinite space (nam mkha’ mtha’ yas skye mched kyi rnam thar), 5) the emancipation of the mental sphere of infinite consciousness (rnam shes mtha’ yas skye mched kyi rnam thar), 6) the emancipation of the mental sphere of absolute nothingness (ci yang med pa’i skye mched kyi rnam thar), 7) the emancipation of the mental sphere of neither conception nor non-conception (‘du shes med min skye mched kyi rnam thar), and 8) the emancipation of cessation of conception and sensation (‘du shes dang tshor ba ‘gog pa’i rnam thar). Numbers 4-7 are the emancipations related to each of the four formless realms (arūpyaloka, gzugs med kyi khams) and their respective meditative absorptions (dhyāna, bsam gtan).

2 rnga sgra

3Nairañjanā (Pali: Nerenjara) is the river (present-day Lilaja River) that flows northward towards the Ganges, passing near Bodhgaya in the state of Bihar, India. After leaving the royal palace, Shakyamuni practised austerities for six years on the shore of this river in the forest near the village Uruvela.

Eventually he became aware that this way of practising would never lead to enlightenment. He bathed in the Nairañjana River, and then, accepting milk curds offered by a girl named Sujata, recovered his strength. He went then to sit under a nearby pippala tree until reaching enlightenment. Thus the tree later became known as the ‘Bodhi Tree’, and the site ‘Bodhgaya’. (source: Rigpa Wiki)

You can find the text at The Sūtra of Golden Light: The 29 Chapter Version, Chapter 1 – The Preamble

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A Praise and Prayer for Erick Tsiknopoulos, by Khenchen Lama Rinpoché, Pelgyeypa Dorjé

A Praise and Prayer for Erick Tsiknopoulos

by Khenchen Lama Pelgyeypa Dorjé Rinpoché, 2010 
(mkhan chen bla ma dpal dgyes pa rdo rje rin po che)

ཨེ་མ་ཧོཿ
É-MA-HO
How wondrous!

ཨེ་རིག་སྟོང་པའི་ཤེས་རབ་བཀྲ་ཤིས་ཤིང་།།
É: RIK TONG-PA’Y SHEY-RAP TRA-SHIY SHING
E: The good fortune of the Discerning Insight of Empty Intrinsic Awareness, 

ཝཾ་རིག་སྣང་བའི་ཀུན་བཟང་བདེ་ལེགས་པོ།།
WAM: RIK NANG-WA’Y KÜN-ZANG DÉ-LEK-PO
VAM: The auspiciousness of the Universal Excellence of Apparent Intrinsic Awareness, 

ཟུང་འཇུག་སྤྲུལ་པའི་ལོ་ཙཱ་གཞན་ཕན་ཅན།།
ZUNG-JUK TRUL-PA’Y LO-TSĀ ZHEN-P’EN CHEN
The Translator who is an emanation of their integral unity, imbued with benevolence:

རྟེན་འབྲེལ་དམ་པའི་གྲོགས་ལ་བསྟོད་པ་བགྱི།།
TEN-DREL DAM-PA’Y DROK LA TÖ-PA GYI
Praise be to this friend of sublime interdependence;

བསྟན་དང་འགྲོ་བའི་དོན་ཆེན་འགྲུབ་པར་ཤོག།
TEN DANG DRO-WA’Y DÖN CH’EN DRUP-PAR SHOK
May he accomplish great benefit for the Teachings and living beings.

ཅེས་པའང་ཅི་དྲན་དུ་ཤྲཱིས་སྨྱོན་པས་སྨོན་པ་དོན་དང་ལྡན་པར་གྱུར་ཅིག །
And so the Madman Śrī prayed thus, with whatever came to mind. May it be of significance!